of the Thirsty to fail The Instruments also of the Churl are Evil he deviseth wicked Devices to destroy the poor with lying Words even when the Needy speaketh right Iâ—a 32. 6 7. The covetous Man doth not only diminish the Livelihood of the Poor but is still speaking against them when they seek for honest relief and is upon Designs to make them yet more low He gets all that he can from others and nothing is to be had from him but for things of absolute necessity If he is of sufficient Estate already then he injures by sordid keeping his own by raking clean and leaving no Gleaning to the Poor he doth no good not so much as with the Superfluities of his Estate but lays up for further Purchases Wo unto them that joyn House to House and lay Field to Field till there be no place that they may be placâ—d alone in the midst of the Earth Isa 5. 8. The Scripture doth not say any thing in vain for all must be fulfilled It is too well known already that a covetous Man whether of the greater or lesser size is far from doing Good to others that he is very prejudicial to Community All the pretended good is to himself and he hath a conceited Happiness If there was a strife among the Sins which was most delightful and expedient to single Persons Covetousness would have the more general Approbation for it seems to bring more durable good by getting Money which prevents all the discontent and murmuring occasioned through want thereof and furnisheth with all the necessary helps for wordly Happiness The wiser sort are given to this whilst they laugh at the vain gayeties and unsatisfying pleasures of others how they destroy themselves in pursuit of those things which do not profit when they can wax rich and live long There is a lasting and real pleasure in this as in other works of the Flesh It is granted that all sin hath some delight or conveniency but then the pain and evil is much greater and so it is here for Covetousness doth outwardly make a shew of Happiness and Wisdom but when a little laid open there may be seen more misery and folly The love of Money is the Root of all evil which while some have coveted after they have erred from the Faith and pierced themselves through with many Sorrows 1 Tim. 6. 10. The immediate grief of the Soul is irksome as pain of body and Covetousness causing that is â—qually afflicting as what only brings trouble to the flesh Whatever delight arises from this sin is cheifly by administring proud and pleasing thoughts and the Torment which doth accompany it is also by Vexation of Spirit Cares and distraction do prey upon the inward parts The Man is as it were toâ—â— asunder with anxious forecasting how to accomplish more gain Some thoughts pluck one way some another then are perplexing fears lest he should choose the worst way there is agiâ—aâ—ion and restlessness of mind till he is resolved upon somewhat and again trembling succeeds of the event It may be after all he is disappointed of the expected lucre When the affections are extreamly set upon a thing there is proportionable grief to miss of it and it is a further aggravation if it might have been had unless for such a mistake and foolishness This often happens to every one that is greedy of gain for he doth not catch all he hunts after so he suffers Weariness in the pursuit and more Sorrow in the loss thereof But when he doth obtain doth not that make amends for other disappointments Indeed there is some comfort when things happen according to desire but then likewise is more trouble when they do not one gainful design that is defeated brings more Torment then twenty which succeed well A little evil will counterpoise much good for that makes a lasting and deep impression of Sorrow when this doth only cause light and sudden degrees of Joy Which proceeds from Mans corruption and punishment since the fall and instructs him if he would learn so much that his Happiness is not of this World. It is so in them who have their affections most regulated but much more where those are loose head-strong and outragious The covetous cannot obtain all he proposes to himself Many things are out of his power and what are in there are several accidents and hindrances which grieve him at the heart Moreover Fire Theft Deceit Tricks and Law-Suits and such like things do often rob and spoil of a considerable part he possesses It is irksome to reflect that what was gotten with so long pains and diligence should be thus taken away If the murrain falls upon his Cattle a blast or unseasonable Weather upon his Corn he never thinks upon God so much as then for his heart to fret and conceive horrid Imaginations which he is ready to out with the Lord knows them all one as if he did but refrains for he would meet with the utmost detestation amongst Men if he should through his own covetous mind Blaspheme the Holy one of Israel If he doth not come up to this Abomination of Wickedness yet who is besotted to his abundance cannot endure any part thereof to be diminished without impatiency and murmuring He hath sufficient left in anothers Opinion but not in his own and therefore is enraged O if it had not been for this pull back how wealthy he had been why you are so still ay but he had been more wealthy and there is the Vexation When that is taken away which was glewed in it is as if part of his heart was rent away therewith It is a leading step towards Happiness for a Man to order aright his desires if these are fixt upon a sure and lasting good that cannot be shaken then he is happy but if he will let them out only upon an appearance of good which besides is tottering and moveable then his happiness is such also a meer delusion uncertain and without It may be compared to a Wave of the Sea driven with the Wind and tossed Sometimes it is near and again afar of Labour not to be rich and cease from thy own Wisdom VVilt thou set thine eyes upon that which is not For riches certainly make themselves VVings they flee away as an Eagle towards Heaven Prov. 23. 4 5. They are from without and who places his love upon them it must be subject to the same inconstancy They being in a continual ebb the Mans Soul moves with them being now a little puft up and then is brought low He is harrassed between joy and grief the one lifts up the Waves when there is emptiness underneath the other presses down with full and real cares which being close and compact sit heavy and grievous upon him Suppose a Man set on work to make an endless Chain which he begins link by link ever and anon one which he hath already made is broken which is vexatious to go
Blessing keep Life and Strength and provide against Hunger and Cold so as to them we suffer no decay They supply the defects so that still we are rendered fit for our Masters Service and for what he doth require of us They come into help against those Evils which would otherwise Oppress and for a Prop when we are beginning to fall It is manifest they should only do unto what they serve assist but not clog or burthen they should refresh and enable to stand not stifle or fit heavy upon us Hence Temperance appears to be pure and natural it requires what ever is convenient but rejects and casts forth what is more That there be nothing wanting or over That the Body be preserved in its due Temperament That it spring up and run through its several alterations with daily Bread the constant and even course of Blessings of Heaven and Fatness of the Earth the moderate use of those good things God hath prepared for it Like a †Isa 65. 22. Tree planted which neither hath too much Dung at the Root nor stands in a barren Ground but receives nourishment from the Earth Air Rain kind influences of the Sun until it grows up to full bulk and thence it will by degrees wither and perish Continuance is his only to give who was the first Author of Being to every thing here is the appointed time to go on during that by further Laws and Rules By a narrow and strict observation of things we may discover the Glory and Wisdom of our God our Reason was therefore given to Praise and Magnifie him to know and do things profitable for us Many do miscarry and come to an hasty end by not attending this by making that an occasion to destroy themselves before their time which was therefore designed to carry them through unto the Period thereof When the Table proves a snare and that which should be for their welfare is a Gin to take themselves withal When that which should water and moisten doth drown or over-whelm so again when these are denied there succeeds an ill constitution of the whole Sickness doth arise from irregularity of Meat and Drink And though it is commonly imputed to such accidents or second causes yet there is the gross and ill affection of Humours which by that have been rendred jarring and such a thing sets them in actual falling out Temperance is the best Physick according to the old rule approved of by universal Experience since the World began nothing doth so keep off and prevent Distempers and when they are on there is no such general and good prescription as Fasting and Abstinence that nature may at length expel what clogs and hath disordered Health is the greatest good pertaining to the Body which nothing doth so much preserve as Sobriety And this may be one reason why Beasts are not troubled with Sickness and Indisposition as Man is the Body of both is near the same but they live according to nature only supplying the desires thereof and no more whereas he doth add Drunkenness to Thirst and Gluttony to Hunger What brings him back to the first and true use of things this tends to his well-being He that keeps Israel neither Slumbers nor Sleeps neither Eats nor Drinks nor is Clothed He needs none of these things for he is God in whom is all fulness Perfection Self-subsistency Eternity and whatever can be thought of him who is all in all to whom cannot approach the least evil or hurt So Temperance is not in him being conversant only about the use of those things which denote Imperfection Yet this Fruit of the Spirit Gal. 5. 23. makes us little and finite Creatures have a faint resemblance to the God of the Spirits of all Flesh by reducing them to the state they were first made in of his Image and likeness We hardly know what the Soul is in it Self being covered over with Sin and Sensuality but when stript of these it returns to its first condition It is active in a healthy and sound Body but is pressed down even to the Earth with loads of Meat and Drink Then that which is linked on is drenched and immersed further in so is hardly discerned to be Spirit For it becomes in a manner carnal and partakes of the Fleshly part of us which is a degeneracy and sinking so when these hindrances are taken away there is a rising up again The workings of our Soul are naturally upwards if the weight is removed Temperance doth further moderate our desires it doth not make them absolutely cease for that is impossible but takes away the torment of them When gratified they are the more eager and impatient but when resisted they are less This brings into that lovely temper of using as not abusing Not to be overcome with the Temptations to excess they will become less by denial and it may be as irksome to admit thereof as for the sensual minded to resist it Sobriety perceives all the good in the Creatures abstracted from the evil It hath all the relish and sweetness in them separated from eructation and bitterness Which keeps within the just bounds and knows not the trouble of going over which frees from the pain of Hunger and uneasiness of satiety which preserves Health and not destroys it The Body is of a more strong and vigorous temper and the Man is rendred Prov. 13. 25. Isa 23. 18 fit for his general and particular Calling He is loving and thankful to the giver of all good things He doth cheerfully perform his Duty to him and those Offices due unto his Neighbour and that Business himself hath in the World. This Grace puts joy into the Countenance and liveliness into the whole Man whereas one extream is attended with heaviness and sorrow restlesness and discontent the other makes pale and weak It is hard to hit upon the exact mean wherein lies good but generally in the denial of things is the more safe errour in some it is Duty John had his Raiment of Camels-Hair and a Leathern-Girdle about his Loyns and his Meat was Locust and Wild-Honey Mat. 3. 4. The Son of Man came Eating and Drinking Mat. 11. 19. God is glorified both ways but the latter is our Example Who hath left direction concerning Fasting Mat. 6. 16 17 18. And a standing Precept against Intemperance at any time Luke 21. 34. But though that macerating the Body hath made such a mighty noise in Religion as a great meritorious Act yet so much stress is not to be laid thereon either by Command or Example from Gods Word In the old Testament there is little or no mention made thereof by way of Command or Duty In the Gospel little is said unless Col. 3. 5. which is in order to abstain from other Sins and if that may be done without the Reason of the Precept ceases And so of 1 Cor. 9. 27. The Body may be kept under and brought into subjection without so
is endâ—ed with real Wisdom cannot take pleasure in Fools Mirth or an idle Jest Who are passed over the festivities of Childhood and Youth cannot still shew themselves transported with Vanities Who have seen and fully observed the same heretofore are not to be admired if not lifted up with little Novelties Whose Conversation is in Heaven and their Affections on things above shall they be blamed if knowing the difference and they do not shew forth the like rejoycing at the common Accidents and little things here below Who do not resort to Drink and Company to cheer up their Spirits or still the Disorder within for they are in a right frame already The Sea within is smooth and like a molten Looking Glass where they can reflect and be satisfied with their inward likeness It is Impertinent if not Sinful to disswade them from Holy things who delight therein As long as they can go on in such a course all their days let them do as much as Gods Grace shall direct rhem Another knoweth not what Comfort they find therein how they have their Body in subjection and to what a measure of Love and Spirituality they are arrived So they may do those Acts without tiring which others cannot now that are not yet so far attained but may attain The Scripture makes frequent mention of those who do not enough for Heaven but nothing against them who do too much for there is no danger of exceeding That particularly lays down all things necessary and relating to Mans Salvation and also speaks of his temporal Happiness in Subordination to that yet there is not one word mentioned concerning Religious Melancholy or Mopishness Without question there were some in the days of the inspired Writers whose Conversation was obnoxious to that Character as now What the World calls Melancholy in Scripture Phrase is Sorrow and to that somewhat is said by way of Comfort but it was to be in God not to take people off nor to have recourse to those Arts as Sinners do The best way of solving Fears Scruples and Disquiet is to give a people a right understanding of them but let none resort to the Pleasures of Sin and idle Company which increase but not cure them We read of the Temptations and Devices of Satan Spiritual Desertions Ignorance intervening Sins and Infirmities which cause Vexation and Trouble but nothing of illness of Blood or Bodily Constitution there is no intimation of this in Holy Writ But it is the Opinion of late Physitians which hath been received so far by Divines that to improve this notion of Melancholy a little further and the other of Enthusiasm would be the ready and effectual way to cause the Holy One of Israel to cease from before us Isa 30. 11. For let all regrets of Conscience pass for Melancholy and the workings of Gods Spirit for Enthusiasum or â—aâ—cy inward Religion is in danger to be destroyed which is the most sensible Evidence of the Truth and certainty thereof That can never fail but the Knowledge thereof may be lost as several times already it hath near been but will not be so again because of the Promises of God which are near at hand even at the very door to be accomplished Is there then nothing in bodily Constitution Not so much as is pretended and that again may be altered The corruptible Body presseth down the Soul which is common to all and that difference of temper in particular persons which yet is not so much as commonly talked of serves for an Exercise and Tryal of the greater Vertue That the Soul may yet ascend and lift up it self And then the Power of Gods Grace and their complying with it can and doth actually change the natures of Men. That natural tendency and Seriousness was therefore put in them to move towards their right end And also finding no true Happiness here they are prompted to look out for one to come It is so ordered by the good God that all Mankind might be saved and come to the Knowledge of the Truth some more this way some another according to their Inclinations of Soul Body and Condition of Life One hath the Advantage in this thing another in that but some Degree of what is understood by the Word Melancholy is communicated to all Froâ—lick and Mirth are more incidental to Youth But there it is a striving against nature for if not supported by outward Helps and Objects it doth fall down into Seriousness so it is of riper Age. The great mistake is we observe many things without the reason of them All things tend to their Center and what is in Man moves towards his proper end which is doing the things for which God hath made him As the Fish on dry Land beats it self to Death because not in his own Element As the Turâ—le mourns away for want of her Companion there is an uneasiness even from very Childhood if not in some Action So if Man were kept away from God debarred from Company and always to be idle he would pine away in Sorrow which worketh Death before the time because there is such a strong Inclination in his nature to the first principally Ezek. 24. 23. and the others in subordination to him Although Wicked and Ungodly Men do pursue the two lesser ends yef forsaking the great Principal upon which the others should depend they are tormented for want of true Happiness all their Life long so that by reason of the weariness even they are willing to die The Righteous desire a more full Enjoyment of him whom they have known only by Faith and seen darkly Their Soul is athirst for God. When shall I come to appear before God they are more induced to long after it because of the Vain and imperfect state they are in here they do indee desire Immortality aâ—d shall have it The Wicked being conscious whom they have despised and forgotten they wish to Sleep for ever for they had rather so continue then awake and rise up to Punishment What a sad thing it is to be deceived and willingly ignorant of their proper End To be restless all the way and disappointed at last To live in a perpetual Violence and Contradiction to themselves to turn aside the Soul from its natural bent To keep her though in Pain and Displeasure from her Center and Rest and at length when she would have ascended upwards to sink into the Bottom as a Stone To have notrue Comfort and Satisfaction in the Light of the Living nor whilâ—t the days of Darkness draw on Now Consider this ye that forgeâ— God Whose Souls are yet in the Body Take away the weights of Sin that do clog and press down Remember the days past before habitual Sin and evil Habits came on to what did the Motions within aspire and prompt unto Before the Spirit was made unclean did it not soar up towards the Father of Spirits When it was not corrupted with Malice and
the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to another They that are Christs have crucified the Flesh with the affections and lusts Gal. 5. 16 17 24. To be carnally minded is Death but to be Spiritually minded is Life and Peace For if ye live after the Flesh ye shall die But if ye through the Spirit do mortifie the deeds of the body ye shall live Rom. 8. 6 13. And then can be no greedy desires after sensual Delights An affection or hankering after them is the principal thing forbidden for there is large Commission given Gen. 1. 29. 9. 3. 1 Tim. 4. 4. A sweetness is put into the Creatures and sence given us to perceive it but they are to be used according to the bounds God hath set in his Word and our Nature To be temperate in all things and not the least sensual minded is what doth become Men and also Christians Neither let Vngodly Men walking after their own lusts think them less happy because these have not an unlimited enjoyment as they wrongfully usurp to themselves for the great God who gives us all things richly to enjoy may well prescribe after what manner they shall be received especially seeing it is for our further good Sobriety gives a better relish to every lawful delight then all the studied Sauce and Contrivances to those who are full and Surfeitted But then we do err not knowing our selves for Nature doth not so much require Pleasure as now and then a little Divertisement but is for a middle and even State between Pleasure and Pain There may be observed a weariness of the former if too long dwelt on and the desire of intermission Take Reason into Advice with Enjoyments and then they will not be troublesome or occasision of inconvenience but this is banished because it is thought to lessen only for that it conceives of them according to truth Indeed the Act is little and mean common to us with Beasts unsatisfying mixt and vain When sought after they are full of trouble and impatiency and afterwards is Disappointment and Vexation All which perish in the using and are determined in this Life which signifie no more taken all together then the single interrupted Acts all which go of as a Dream when one awaketh So it is not possible for the true and real Happiness to consist in them all this may Learnt as a Man. But then the Grace and Knowledge of our Lord Jesus Christ teacheth more That there is a real good set before the Sons of Men that we are to press forward to it and take heed least these things hinder There is great Talk in the World about following Pleasure and too much Practising of it not minding how consistent it is with Christianity and the Attainment of true Happiness Abstain always from unlawful things and sometimes from lawful may seem a rigid and severe Rule but yet is necessary for the Boundaries between good and evil are so small and indiscernable that he which will venture to go to the utmost of one will before he is aware transgress and pass into the other To prevent all Danger of this Nature it is commanded Abstain from all appearance of Evil 1 Thes 5. 22. All Excess is Evil even what are esteemed the more innocent Divertisements if followed too much do turn aside the Heart from God and good things The Apostle Prophecies of these last Days That Men shall be lovers of Pleasures more then lovers of God 2 Tim. 3. 4. But it is strange that any should be so who really believe in him for can they imagine he hath Communicated more Goodness to things then is in himself That there is more Satisfaction in earthly Vanities then the things above May they not more certainly conclude that he purposely made things here so small and empty least they should take off our esteem from him that fulness of Joy and the Pleasures for evermore at his right hand By these sweet things he gives an earnest if we seek after it and shall be found worthy Luke 16. 11 12. That He will commit unto us the true Happiness And therefore let the Christian be put in mind not to be Liquorish nor Desirous after present things but turn the whole Stream of his affection to God and the things of his Kingdom Look diligently to himself that he forsake all to come unto them Let him who hath this hope purifie himself from all dregs and defilements of Sensuality And let those follow after it who are strangers to Godliness without Hope and who have nothing eâ—â—e to trust unto Who if they are bereaved of this they are bereaved of all these are Sensual and earthly the other man is spiritual and Divine He hath the Body subdued to the Spirit Whereas some willingly suffer their noble and free born Souls to be inslaved unto a lump of Flesh And become the worst of Gods Creatures for they are not Vassals to themselves nor Act contrary to their own Nature All the Excellency of a meer Sensualist lieth in his outside A gallant Horse exceeds him in Beauty and Strength the Lyon in Courage a Fox in craft and subtilty but indeed he hath the Pre-eminence in that which should be his Shame for all things unseemly and abominable meet in him together which are single and not to be found but in the worst of Bruits Man would be a contemptible Being if it were not for that Divine thing within which preserves his Soveraignty over the lower Ps 8. 5 6. Creation but when this is defiled by the filthiness of sin he sinks below himsâ—lf He forfeits his Honour by disobedience unto his God and his Soul creeps and cleaves unto the ground which was given to raise him up unto Heaven As to the Body none hath much reason to Glory for the Beasts excel us in every Sense and are equal in every Member Wherefore the Almighty sent us into such Flesh we are not to enquire but rest satisfied with the good Pleasure of his Will. Nay but O man who art thou that repliest against God shall the thing formed say to him that formed it Why hast thou made me thus Rom. 9. 20. God made us immortal but we made our selves vile and corruptible Foâ— he did not suffer his holy one in whom was no Sin to see corrâ—uption Psal 16. 10. Whatever our Condition is now in this Tabernaâ—le it was not grievous before the fall and we deserve worse then what is laid on us The Children of God contentedly fear with all the Weakness and Pain belonging to the Flesh having for support 2 Cor. 5. 1 2 3 4. Happiness rises unto them out of what by Nature is miserable All things work together for good But it is time to enter within this vail of flesh The Soul is the Of the Soul. Man himself Compare Mat. 16. 26. with Luâ—e 9. 25. The Body is enlivened and
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
that manner God doth not cast him off in the time of Age nor forsake him when his strength faileth Psal 71. 9. So neither will he be unmindful of his God at that time He can pray servently hear and think of him with the greatest quietness and Confort Concerning his Soul he hath well grounded hope and assurance But there will be a little aukwardness in parting The Spirit is willing the Flesh is weak This will shrink to be dissolved and when being united to the Soul it considers of seeing Corruption to be covered with Dirt and lye mouldring there here is a little trembling and unpleasantness But give me leave to put you in mind and this is for the Comfort of good and bad their Body being the same not to be troubled about this thing for there is no such dreadfulness in it as we imagine The Soul only is the Man and the Body is but a Lump of Clay when that is gone out the other is no more to us then now any common piece of Earth or Stone One that hath a Leg or Arm cut off is not much concerned what becomes of that if a Beast devour it or burnt with Fire or is buried under ground he indeed misses the use thereof â—ut feels not whatever Alterations it run through It is the same as drops of Blood or Spittle fallen to the Earth he minds it not Our own Corps will be no more to us when dead then that of another to us whilst living The Soul makes the difference for though there be several sorts of Complexion Stature and such other Accidents yet there is no more between Bodies then of one piece of Clay from another I must shortly put off this Tabernacle 2 Pet. 1. 14. so 2 Cor. 5. 1. 2 3 4 5 6. It is Leaving of an House for a time which we do not mind longer then we are in let it fall or sink afterwards we shall not feel that The Soul is carried into Abrahams Bosom Luke 16. 22. and is not concerned for the Mantle 2 Kings 2. 13. that fell from her for it shall be put on again and made Glorious according to Phil. 3. 21. But here Faith may begin to fail If the Soul be immortal of such transcendent Excellency and distinct substance from the Body How comes it to pass that she Sickens Droops and seems to dye with the Body Nay our dissolution doth seem as a loosening of the Contexture of parts when the Spirits of Life shall cease and are turned out of Order The Wheels are spoyled or taken away and so the Motion is stopped In the Death of every one there is some natural and visible Cause so it is doubtful whether there is such great Matter in it as we are told of I desire the Reader in this and other places not to conclude any thing unanswerable because here he doth not see a clear Answer unto it for if I cannot another may and if he should not still it is unjust that the Truth of Divine Revelation should stand or fall by the weakness of a Man. Faith relies upon that and not upon Humane reasoning however this may seem to make more probable the things we believe yet they cannot be made so very certain as to take off all manner of doubt There is something left to exercise the Faith of Gods Servants for if it was evident with open Face and past Question What reward hath it Immortality is plainly declared in the Scriptures whereon the Promises of the Gospel are founded We have the Testimony of God and his Son Jesus Christ for it and it is the Excellency of our Faith to cleave unto that notwithstanding all the objections of Flesh and Blood to the contrary I know whom have believed and he that made me at first out of nothing can raise me again out of Dust and Ashes he that breathed into me the breath of Life can preserve it when it is gone forth it is easie for the Spirit to return to him that gave it God works in a natural and ordinary way as he first endued the Body with Life and Motion fashioning and uniting all its Parts so he qualifies it for such a long continuance With the greatest Humility and Reverence by judging according to what is revealed and that Reason himself hath been pleased to give I conceive That as in common Works the Artificer doth frame a Motion to last so long It may be supposed the Maker of all things doth the same as Man doth to whom he hath given that knowledge After the Springs and Wheels are set a going it will move for the determinate time of it self and will not cease unless by the hindrance of some Accident In God we live and move and have our being Acts 17 28. It was he alone that gave all this to us and even now holds our Souls in Life At last he doth take away our breath and we die yet he doth it always by some natural Cause He might do it by meer Substraction of our Breath but when he is pleased to bring any to an untimely end he either sends Plague Sâ—ckness Sword Famine or suffers to fall under such a Casualty as are many Examples in Scripture Men cry out still upon second Causes but yet they might look up unto him who holds the first link in his hand of this great Chain of Things who saith to this Disease Go and cut down such a Man or else shake him Who hath the disposal and ordering of every Accident who can withdraw his Protection and let such an Evil destroy us Seeing his days are determined the number of his Months is with thee thou hast appointed his bounds which he cannot pass Job 14. 5. Even Reason it self doth manifest thus much for a Candle always burning if it be not blown out or wasted sooner will last but such a time The Vital Spirits continue only so long if no Accident or Distemper come between And therefore the Psal 55. 23. rule is certain none goes beyond but many come short of their appointed time to prevent which every one is in Duty bound to use means and all good Care. Life consists in the Union of the Soul and Body they are so near and interwoven that whatsoever happens to the one the other hath a touch and feeling thereof So it is in time of Health much more in Sickness the one is sensible of the Pain and Languishing of the other But it can be in no wise concluded that because she Sympathises therefore she doth die with the Body The Spirit is the Light of the Body it may waft up and down a little before its Separation but is not to be seen Who knoweth the Spirit of Man that goeth upward Eccles 3. 21. And where the Wise Man saith Ver. 19. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as one dieth so dieth the other He speaks according to common appearance as one
Would we endure a little Travel before we come to Rest not mistake in the Place but hearken unto and obey what our God saith Arise ye depart for this is not your Rest Mic. 2. 20. Leave of that pursuit and fixing on temporal Happiness and seek for that which is to come Every thing puts in mind of our imperfection which is in order to perfection so we are to move towards it but not run out catching after what is not to be had Our mortality should teach us to breath after immortality and the natural result is not to rear up a dwelling place as if we were to abide here forever or to be lifted up with Prosperity as if we should never be moved but to look out for the eternal Mansion and that Kingdom which cannot be shaken What ever we meet with is mixt and unsatisfactory we again desire what is not so this should put us upon seeking after those pure and satisfying Pleasures above The things we see handle and taste are fitted for the Conveniency of our vile and dying Bodies which they like well enough but this prompts to go in the way for them to be made glorious and incorruptible The Soul finds every thing empty and short whereupon she pants after a proper fulness which is only in the Fruition of the Godhead with whom we would be eternally transported Here is the mischief and danger all outward Pleasures if moderately used are diversions but if too much they quite turn aside out of the way Even the diversions do mightily hinder so that were the Man contented to go on and use them no more then needs must he would infallibly arrive at the Blessed end Pass through this World in a constant smooth Temper Choosing rather to spend his time in the Peaceable Fruits of Righteousness then in the Clamorous but troublesome Delights of Sin and Vanity let his days fly over his Head in doing real Good then snatching at what the World estâ—ems good things continually make Provision against the time to come and not to lavish away the present in idle unsatisfying Mirth remember the great and higher ends of Life then barely to eat and drink well or taste Pleasure Not to antedate his Happiness expecting it perfect and enduring which is to be so hereafter And finally to spie out and avoid the deceitful appearances of it now and to do whatever Conscience and Reason dictates is to be done to secure unto himself immortality and Glory Rest is not to be had in transitory things not Peace in a troublesome World. Neither can earthly things satisfie Heaven born Souls He that loveth Silver will not be satisfied with Silver nor he that loveth abundance with increase Eccles 5. 10. And he who loveth Pleasure may be surfeited but never filled Were Men really perswaded that these things are so they would be freed from much trouble and disappointment for they deceive themselves with vain Expectations and tormenting Desires By raising such a conceit of Happiness they pine long for want thereof and when had are discontented as before Whilst in pursuit they flatter themselves with abundance of Satisfaction but after they are obtained with much Labour and Care they prove to be empty Delusions and Clouds without water If we could be made sufficiently sensible of the Vanity of the Creature and â—hroughly know the nature of things we should not look for more Contentment then they really yield nor render our selves miserable by being often deceived We should set our affections on those things above if we did verily think nothing would satisfie them here below The Lord stretcheth forth the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him Zach. 12. 1. Which is oâ— such a refined and immortal Nature that nothing can content but what is of the same quality and continuance with it self Had we brutish Souls were the whole so as some little inclinations then indeed we should be so pleased with sensual Delights that it would be good for us to be here But think upon them even in the jolâ—ity and vigour of Youth which is led on for want of full knowledge expecting more still and if they transport it is but the Pleasure of a Beast without Reason and Reflection for that suggests somewhat is wanting still The Soul if suffered to have its natural tendency and power would find out where only it is to be had But there is a secret unseen Enemy who uses all Arts and Devices to keep off from this One would admire at his exceeding subtilty in deceiving mankind as he doth in this thing It is strongly ingrafted into all minds that they are not only willing but do actually endeavour to be as Happy as they can yet many miss of being so Even reasonable Creatures who know and have Power to choose the Good and refuse the Evil and use so much industry in pursuit thereof yet are deceived There are many false Opinionâ— concerning Happiness which are received without full Examination when there is but one true The old Proverb as many men as many minds is never more verified then on this Object and the means necessary to it Every single Person doth choose a several path having Fancies and Thoughts of his own by which he Acts. And though singularity is abhorred in Religion the only way thereof yet here 't is affected by all Every one would be Happy but go his own way which indeed are turnings out of the way standing still and going backwards There are many who with the Reubenites and Gadites take up their Rest on this side Jordan so they only are to be blamed if they come not into the pleasant Land. Others advaâ—ce a little further but through prejudice or Self-will refuse to know and follow all directions that are necessary so they err and wander but do not arrive at it Others will not hear any thing thereof so they cannot desire And thus some being careless and negligent some partial blind and stubborn others ignorant and unbelieving it comes to pass that the true Road to Happiness hath so few Travellers It is most to be admired of those who journey not at all when they evidently know how they are in Tents of flesh which cannot poâ—â—ibly continue Why should it seem strange and incredible that God would raise them up in another place after they are removed hence whereof we are so much told When he hath already brought us into this World without our Consent and we heard nothing of it before or if that was impossible yet we are assured that Children will be born and of the future Generations though he makes no such particular discovery to us of that as of our own future Condition Besides divine Testimony the Cloud of Witnesses there is a desire and firm assuraâ—ce within that we shall remain forever there is an earnest Expectation and Coveting after more then is to be seen or had here an insatiable
and know not what to say else it comes in after and only for want of other talk These act unworthily towards him who is most Great and Glorious So speak ye and so do as they that shall be judged by the Law of Liberty Jam. 2. 12 The rule of Action is the whole Scripture as it relates of Actions towards God our Neighbour all which may be judged of by Mat. 7. 12. and to our selves Gods Glory is to be the end of all 1. Cor. 10. 31. By his word all the Actions of mankind may be determined whether good or evil Where no Law is there is no Transgression Rom. 4. 15. And where there is either going contrary or leaving it undone is Sin. Eschew evil and do good is a comprehensive Command reaching to all our ways The example of our Lord Acts 10. 38. is obligatory to all according to their Capacity and Station to do what good they can whilst in the World to profit whom they are able but to hurt none Whether ye eat or drink or whatever you do Respect is to be had unto God for his Government extends over the whole Man even the thoughts and intents of the Heart All the faculties of Soul and Members of Body are to be made instruments of Righteousness unto Holiness which were before instruments of Sin unto Iniquity This is a blessed change which every one would have if he did throughly understand the true worth thereof but an Enemy doth hinder whom the Captain of our Salvation would enable to resist if he would follow the directions and use the Power given him He prompts and inclines when the other doth beat off The Temptation is near the same with our Lords invitation who promises rest the other makes a proposal and offer of Happiness If the poor Man is overcome by cunning perswasions then he is held Captive he hath leave for a while to intoxicate himself with Pleasures that he may not be sensible of his enslaved condition Outward objects are provided to divert him from looking within by these as Children with Toys the Soul is deluded some time but at length grows weary He finds no real satisfaction in any thing he knows not what to do Conscience will move him towards Repentance Then comes the evil one to affright him from considering of his ways If the evil spirit is in danger to be cast out he doth foam and rage the possest is in as great a combustion as if he were cast into the Fire and therefore some fearful Souls will rather endure the Bondage still then bear the trouble of driving it out like silly Patients die of their Sores rather then suffer them to be searched to the bottom But there are others who dare grapple with this power of darkness Fasting and Prayer are excellent Weapons the Soul being freed from the clog of Meat and Drink is more strong and vigorous so fitter for the Combate by the latter he is called to assistance Who for this purpose was manifest in the Flesh that he might destroy the works of â—â—e Devil 1. John. 3. 8. When the strong holds of Sin are pulled down the Enemies turned out the Conqueror will succeed in the room Christ dwell in him and he in Christ If a Man love me he will keep my Words and my Father will love him and we will come unto him and make our ahode with him John 14. 23. If he know when he is well he will endeavour to continue so not admitting of any Sin least bâ— the â—ilthy smoke thereof he should offend and cause to go away the undefiled one of God who holds his Soul in Peace and Blessedness This condition any one may arrive at through the Grace that came by Jesus Christ A Prize is put into our hands which if we have the heart to use the means we shall certainly obtain It is no great matter only to obey the Gospel which is what a wise Man could choose to do if no recompence of reward was to be revealed hereafter for such true satisfaction which nothing else can give arises to the mind through well doing that this alone is sufficient motive There is more sincere Pleasure in abstaining from evil thoughts then yielding to them the mind is serene and clear and meditation of good things is sutable to its nature hath neither Shame nor Repentance following it What are called common and indifferent things they do equally divert as what are sinful and strange To speak the truth is natural there is no difficulty and trouble to find out evasions or avoid self-contradiction There is no danger for him to be entangled in his talk who speaks nothing but truth for that is consonant to it self Lying is shameful and hated who are addicted to it would not be accounted so it is odious in the opinion of the worst of Men. Slandering Flattery and other Sins of the Tongue are abominated by all that have but common nature and ingenuity As for vain Swearing those who use it will acknowledge there is no Pleasure nor Profit yea but there is â—ashion and Custom 'T is strange that one is not reputed a compleat Gentleman unless he affront his Maker nor a Souldier without bidding defiance to the Lord of Host Doth it souâ—d great and majestick But how improper is it for a Worm of five or six foot long to use it against the express Command of him describâ—d Isa 40. 12 15 17 22. And who hath said which he hath also fulfilled in fore-going Generations I will cause the arrogancy of the Proud to cease and will lay low the Haughtinss of the Terrible Isa 13. 11. Did men really believe and consider his Infinite Greatness Power and Truth who hath affirmed he will not hold them guiltless that take his Name in vain they would not do it so often upon the meerest trifies If they are such Fools to say in their Heart there is no God Why are they yet greater to take that in their Mouths which in their imagiâ—ation is nothing But his Being is as true as that there is a World and any thing in it more certaiâ— then that they live for he was before and so remains notwithstanding all their silly fancies Themselves will find there is a God that judgeth the Earth and when he cometh Every one that Sweareth shall be cut off as on that side Zech. 5. 13. They are the more inexcusable because they have so little Temptation to this Sin the commonness whereof seems to be imputed to that perverse humour of some who will therefore do it because God hath forbidden it Be not Merciful to any wicked Transgressors Psal 59. 5. Perjury is Infamous amongst all Nations some have thought no punishment too severe for it God is highly provoked and dishonoured the forsworn Wretch as far as lieth in his power makes him an Instrument and Partner to his own deceit and malice As if the fountain of Truth were false as himself he calls
put before the means for the Apostle speaks of Gods principal intention and here mentions the way how they may accomplish it by knowledge of the Truth which whosoever doth sincerely and universally as any one may do this will quicken and stir him to arise and be saved It is the same as if in ordinary Conversation one would have his Servant go to such a place and then shews him the way Truth is distinct from Man for it is the very Nature of things without the Connexion between themselves and how they pertain Of Reason to us whether Divine or Common for so they are distinguished to us when properly all things are Gods. There is a Power implanted in us to know them many of them are hidden which we discern by searching and inferring one thing from another which is the proper Office of our understanding and commonly called Reason Some have been offended at this word because it is so little mentioned in Scripture Whereas it is 1 Sam. 12. 7. Isa 1. 18. Acts 17. 23. Acts 24. 25. and in innumerable places by other words to the same purpose as Knowledge Wisdom and Understanding and the great necessity of them is pressed throughout the whole Book of God. He appeals to us Ezek. 18. Whether his ways are not equal Implying we have some Capacity to think thereof I speak as to Wise men judge ye of what I say 1 Cor. 10. 15. And then what he saith concerning the Gentiles That which may be known of God is manifest in them for God hâ—th shewed iâ— unto them for the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and God-head so that they are without excuse Because that when they knâ—w God they glorified him not as God Rom. 1. 19 20 21. Their way of knowing him was by inferring it was some one who made this Beautiful House of the World and he that Built all things is God. They had but a dim knowledge of him just believed he was but for want of Grace and Revelation knew not how to come unto him nor seek him aright This is our advantage above theirs we have now blessed be his Divine Majesty the Old and New Testament compleated the sum whereof is a rational way of pleasing God see Mat. 23. 16 17. Isa 44. 19. All our duty to him is a reasonable service Rom. 12. 1. Here is to be seen his law for the Government of the World which at first was given in short as well becomes Sovereign and infinite power as the ten Commandment which contain great equity The Writings of the Prophets are as so many Expositions on them who did exhort to the observance and reprove for the Transgression of them all which may be observed to be reasonable inference and conclusion from them applicable to those particular acts as even the heart of Man might judge Who is among you that feareth the Lord that obeyeth the voice of his Servant Isa 50. 10. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1. 1. In whose Gospel the things to be done are most agreeable unto the Sons of Men the precepts given us are worthy of the Son of God and came from above for the Wisdom of Ages could not contrive so excellent He whom the Jews did stile a Carpenter hath outdone all who were ever before him his worst and implacable Adversaries could not say any thing against what he Taught and those sent to apprehend him did confess never Man spake like this Man John 7. 46. The malicious world could not find fault with his Doctrine Of all those Antichrists and Hereticks who have done so much mischief to the Church of God none have either wrote or spoken against the rules of Life unless some mad prophane Persons in a scurrilous Language which prevailed nothing upon Wise and considering Men and never made any Proselites but such as were before led that way by their corrupâ— Lusts and Affections Nothing can be said against them â—oâ— they aâ—â— pâ—re 〈◊〉 and even the perfection of reason All do approve of their Excellency that do admit them into full and due consideration If reason were stretched out to the utmost and suffered to have its perfect work to look out every way and â—ow far this would dictate This Star being now assisted by the Son of Righteousness would direct to the right Path though it be a small Light in comparison to the other yet it will lead to the greater by direction of both we may go on securely Religion without reason is Superstition and Folly God is not pleased with the Sacrifice of Fools and reason without Religion doth argue Man more ungrateful to his Maker so liable to a greater Condemnation Well is it where they meet together and each assist the other remembring still which is subject and must keep close to the other The natural understanding prompts to do nothing prejudicial to our Happiness and to follow after what conduces thereto if it be further unable that hinders not seeing it is offered help from above Gods Grace is sufficient and that is never wanting to any who desire and seek after it which every one may do And therefore let none say if he becomes Miserable that it is through God he is so for I have no pleasure in the Death of him Deut. 8. 20. that dieth saith the Lord God wherefore turn your selves and live ye Ezek. 18. 22. That we may know how to do this we are shewed and also required to follow after Him who is the Way the Truth and the Life God hath given us Knowledge and Power to be Happy and hath done all things that can be well conceived seeing he hath been pleased to make us as we are to put us to a free Choice and Obedience We are not Gods but the Work of his Hands he may do what he will with his own if God should force us to do our Duty that would be like the Sacrifice of a Beast against his Will. We ought to praise our God that he hath made us capable of serving him who hath provided so much for our Good that we may live for ever if we will he doth press us forward to the things which are for our Peace he Neh. 9. 29. doth testifie against us that he might bring us again unto his Law this is done by the Spirit he hath given us Conscience is called the first Spirit of Man 1 Cor. 2. 11. Prov. Of Conscience 20. 27. It is the most excellent part of the reasonable Soul which being assisted from above make Application of the Mans actions to himself He that is wise is wise unto himself and this bringing all things home is most useful for accomplishment of the great end of Happiness
sufficient to do what is required of them Some hence take occasion to live habitually in gross sin and others in all manner of Wickedness but the great judge of all Men will be no more put off with such kind of tricks then themselves will be by such sayings from their servants and it is strange that they should be such Deceivers of themselves as willfully to keep off from what would bring them to Obedience and Happiness the way to which is not to do our own will but the will of him that sent us into this place of Tryal Let none accuse God as an hard Master for though the unprofitable servant will be apt to lay the blame upon him to excuse his own Sluggishness yet he doth not reap where he doth not sow neither will he require the improving of a Talent but according to what he hath given See I have set before thee this day Life and Good Death and Evil Deut. 30. 15. Some may think this last sad thing is but not the other We cannot come nor be perswaded to that why the prophet Moses for further assurance repeats it vers 19. with the most solemn Testimony I call Heaven and Earth to record this day against you that I have set before you Life and Death Blessing and Cursing therefore choose Life The affections have much influence over the will to move it Of the Affections and Passions this or that way these have been likewise tainted with original corruption which hath infected the whole Man. To speak of their irregularity and abuse is referred to some distinct Chapters hereafter the present design is to shew that God hath ingrafted them into our Nature and what is their right end how they are to be ordered towards Happiness as they are governed by the everlasting Gospel The Passions are a Torment to the Wicked and occasion of Evil so unto the Righteous are a comfort and instrument of good The one pervert these manage them aright but considered abstractedly in their own Nature are not only useful but necessary to accomplish the great end To begin with the most noble Affection Love which is the fulfilling of the Law. The first of all the Commandments is Hear Of Love. O Israel the Lord our God is one Lord And thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Strength and with all thy mind This is the first Commandment And the second is like namely this Thou shalt love thy Neighbour as thy self Mark. 12. 30 31. For this thou shalt not commit Adultery thou shalt not Kill thou shalt not Steal thou shalt not bear false Witness thou shalt not Covet it is briefly comprehended in his saying Rom. 13. 9. Love to God and ones Neighbour is the Whole Duty of Man That keeps from offending the Most High and also from doing the least injury to our fellow Creature for self-love cannot endure any should be done to our selves Saith the beloved Disciple who makes good the denomination by inculcating and repeating this word over to the utmost delight This is the Love of God that we keep his Commandments and his Commandments are not grievous 1 John 5. 3. By these two general judge of all that come under them there is no Torment in Love but all Happiness and Satisfaction it receives greater degrees according to its object And then how exceeding must that be which arises from the infinite God The joy of that Soul is unexpressible who perfectly love him That strangers may conceive somewhat thereof and come over to partake of it if they would be fully convinced in the Heart what every one will own with the Mouth it is requisite to lay down particularly there is all the reason in the world that we should love God yea the very same why we love any thing This is either the excellency of the thing it self or the kindness and actual good it doth unto us upon all which God deserves our utmost and whole affection He is the excellent One the Sum of all perfection Speak of him as much as you can and yet you will come short for he doth exceed The Lord is great and greatly to be praised â—sal 96. 4 It is not possible for any flattery and complement that is only for poor imperfect Creatures to be used towards him for we cannot say more then really he is nor attribute more Good Glory and Honour then doth belong and is in him We love a single Man for his Goodness Wisdom Uprightness Beauty now they are but shadows and little in the Creature but he is the Original and Fountain of all much more then all then the Ocean is to a single drop All lovely perfections that can be thought of or named or are any where to us unknown as there are millions yet come from him who is the Author of all with whom all fulness and eminency dwells As for the relation he humbleth himself to have towards us there is a jealousie in the heart of the Natural Man to that And if here should be used fine expressions the greatest Wit and smooth Language to assure Men of Gods goodness towards them they would suspect it more under a flourish of words and therefore cannot be directed any where better then to his revealed Will in Scripture which speaketh plainly John 3. 16. Rom. 5. 6 7 8. 1 John 3. 16. Psal 63. 3. Psal 73. 1. Deut. 7. 9. Psal 145. 20. Jer. 29. 11. Jer. 31. 3. Psal 68. 19. Look upon his whole Book that excellent Law he hath given that Love and Grace manifested by Jesus Christ Examine it altogether consider throughly the design of the whole He will have all Men to be saved 1 Tim. 2. 4. Even Heathens and those without He is not willing that any should perish but that all should come to Repentance 2 Pet. 3. 9. This is said as to the Scoffers mentioned vers 3. and the worst of Men Reflect further on those good and comfortable things he hath given us to enjoy He doth good and give us rain from Heaven and fruitful Seasons filling our hearts with food and gladness so much for the use and delight of our outward Man and then it is certain he never designed the misery of that He hath done the same equally extensive Isa 55. 1 John 7. 37. as to our better part which appears by the Frame Powers and Tendency thereof All things are established for the present contentment and Eternal Happiness of us all both Body and Soul and Spirit to bring us to the greatest Glory and Exaltation we are capable of If we would suffer our selves to be throughly made sensible God hath a love to us the enmity in our nature would be taken away and we should be reconciled unto him as will appear more and more by a full knowledge of his ways and our doing according to them Draw nigh to God and he will draw nigh to you Jam.
he thinks fit None thinks hardly of an Earthly Prince for punishing obstinate and ungrateful Rebels Nay themselves if they have any Reason must acknowledge they suffer their deservings So it is of Gods dominion over us His infinite Majesty and Greatness require all Honour and Subjection His goodness appears that he had rather People would live quietly and obediently under his Laws I drew them with Cords of a Man with Bands of Love Hos 11. 4. So that if there was any remainders of Noble Nature and ingenuity they might be prevailed upon by his Goodness But alas we are averse to him the Author of all Good we ever received we struggle we give backwards and break these Bands asunder His love is despised then he sends forth Threatnings if they will reduce to his obedience and if they do not Sentence is to be executed accordingly If men will not love him they should fear him and that will bring them over unto his love He should be the chief Object of all the Powers of our Soul. Sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread Isa 8. 13. It is Idolatry to love the Creature more then him so it is a Provocation and Contempt to fear any thing more then him Either to neglect Duty or commit Sin for any 1 Pet. 3. 14 15. terrour of men Is he not more to be feared And I say unto you my Friends Be not afraid of them that kill the Body and after that have no more that they can do but I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into Hell yea I say unto you fear him Luke 12. 4 5. forewarned fore-armed according to the Old true Proverb and we are therefore told hereof that we may avoid it We are warned to flee from the wrath to come this we should never do unless we did fear it It is so represented to us that if we believe we must tremble for we do fear things less terrible and grievous Who is he that dares wander alone in some Desert without the least Glimmering of light That doth not shrink at being thrust down into a horrible and deep Dungeon for a few Months and Years He must much more abhor to be reserved unto the blackness of darkness for ever Jud. 13. It is sufficient to startle the boldest worker of iniquity and make him leave of to do so any more Would not he who now commits Sin because it seems to him sweet and pleasant fear to drink of the bitter dregs of the Cup of Gods wrath and to suck them out He that is now all for mirth and jollity and will purchase it at the price of wickedness not enduring any thing that is dull and tedious must be frightned with weeping and gnashing of Teeth neither can be bear with the groans and tediousness of a miserable Eternity Those which run after any thing to hinder a little Discontent of Mind and Melancholy which if turned aright would prevent all this how can they suffer the knawing Worm which never dieth The Sinners in Zion are afraid fearfulness hath surprized the Hypocrites Who among us can dwell with devouring Fire Who amongst us shall dwell with everlasting burnings Isa 33. 14. for they would be rid of a little pain and uneasiness Even those gallant Spirits who pretend to fear nothing must be moved at such things Perhaps you do resolutely suffer those Wounds received in defence of King and Countrey which are marks of Honour and they will be cured in a little time or you will be past Sense of them But you cannot so easily bear that not one single Part or Member but your whole Body should be cast into the fire which shall never be quenched where all Sufferings are full of Shame and Ignominy To have no rest but in a Bed of Flames not for one night only but another and so a third through innumerable Ages Here Courage must fail and thy brave Spirit be cast down Flesh and Blood must abhor Pain so great and of so long Ezek. 22. 14. continuance Though some are apt to say Tush God we care not for him yet if they â—eriously consider of his Judgments they must tremble and fear before him Rev. 6. 15 16 17. However those seem to swagger with big words with their horrible Oaths and Blasphemies as if they could not be Men of valour and renown unless they did contemn and provoke the Almighty yet let them prepare to meet the Lord of Hosts the God mighty and terrible Are they stronger then â—e But should a 1 Cor. 10. 22. Potsherd strive with his Maker What is vain Man whose breath is in his Nostrils to contend with that God in whom he lives moves and hath his Being who takes away his breath and he Deut. 32. 41. dies who will repay to every one according as he deserveth Let him whilst he is yet in the way hearken to those gracious Words Fury is not in me Who would set the briers and thorns against me in Battel I would go through them I would burn them together Or let him take hold of my strength that he may make Peace with me and he shall make Peace with me Isa 27 4 5. God doth not delight in Punishment it is twice called his strange Act Isa 28. 21. like a merciful good Judge unwilling to pronounce what in justice he is bound unto And 't is this utmost degree of wickedness which none arrives unto without his own perversness and fault that hath made him prepare it And he tells the Sinner he shall be too hard for him yet invites him again to Reconciliation and Favour Let him take hold of my strength that he may make Peace with me and he shall make Peace with me If he doth here slight it insinuating that Religion is an Act of Cowardise he pretends to be above that and fears nothing What an unaccountable thing is it that a little Earth-worm should affront or despise the Great Lord of all the World And if he continue so to do nothing is so just and righteous as that he should suffer for the same Even now he hath inward tremblings of the Great God and those Punishments prepared for them who hate him and will not obey his Laws As he looks out or is alone an horrible dread seizes him of the invisible Power whom he hath wickedly offended Those prophane abominable Wretches resort to continual Company and Sensuality to stifâ—e the Sense thereof By this way which must fail they strengthen themselves against the Almighty Job 15. 25. otherwise it were not possible to come up to such an height of wickedness and transgression against him Fear is implanted in all Men and the Divine Threatnings are sufficient to work upon it for the same things do terrifie now and if those were present and visible in like manner the stoutest Hearts would run
it will be somewhat longer and to more disadvantage then of whom it is written Psal 16. 9. All we have sinned but the holy one did not But now blessed be the Father and the Lamb for it Our flesh shall alsorest in Hope for it shall rise again and be as highly exalted as ever it was abased John 12. 24. 1 Cor. 15. 42. 44. Phil. 3. 21. What need he to fear whose body is committed unto the ground in sure and certain hopes of Resurrection unto Eternal life and his Spirit commended into the hands of thee O God For so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. 11. Sweet arises unto them out of that which to others is nothing but bitterness it is the messenger of God to bring them to himself and that is true which the Son of his love hath said The righteous shall go into Life Eternal Mat. 25. 46. and therefore they willingly submit unto what comes upon this errand All the promises are theirs in all time of Tribulation in time of Wealth and further in the hour of Death they are happy Wherefore grid up the loins of your mind be sober and Hope unto the end 1 Pet. 1. 13. The tranquillity of the mind was what the Wisdom of Ages did A summary of the preceeding Discourses labour after but they for want of the Grace of Jesus Christ knew not what hindered which should be first taken away A gross and Stupid Understanding a guilty Conscience a crooked and perverse Will strong and irregular Affections but Almighty God hath sent him who was the Wisdom of the Father and hath published peace Isa 52. 7. If our Souls be framed according to the directions given they must be composed and quiet Every one who doth not only call Jesus Lord but doth the things which he saith Who being in Christ is a new Creature old things are passed away behold all things are become new 2 Cor. 5. 7. hath his Passions so as above described out of his Revelation He is free from those miseries which do arise from inordinate affections and they being in him conversant about holy things afford more satisfaction then when pressed down only to the things of this life It is more delightful to love God with all his Heart and all his Soul then to them who are lovers of Pleasure Riches and Honour He loving his Neighbour as himself doth exceed them who are outwardly kind and civil but within dissembling and malicious It is better to serve God with reverence and godly fear and not to be slavishly afraid of any thing Psal 118. 6. Psal 112. 7 8. Isa 41. 10. Then to others who dread him with the Spirit of Bondage who stand in continual fear of evils to come Death Judgment and Hell. There is more contentment in rejoycing in the Lord then worldly delgihts loud laughter and hearing all manner of Musick Godly sorrow and contrition hath been shewed to be less grievous then cares trouble and discontent for the things of this World. Who is zealous for God and true Religion hath more rest in his Soul then those who are so for their own honour and reputation and are tormented with the least disgrace or evil surmising And lastly the assured hope of glory brings more comfort then all vain false and foolish confidences The right use of the Affections grows up to immortality and reward but the abuse is only for this present and short time the act perishes and the punishment is to come besides the present irregularity and torment of disordered Passions Whereas he that is born again hath in a great measure escaped the original corruption of his Nature he is not tossed to and fro with contrary desires and passions within him is a great calm this was done by the everlasting Gospel The Word of him whom even the Wind and Sea obey It is to be understood that none have an uninterrupted peace Of Temptations for there is a Law in the Members warring against the Law of the mina Rom. 7. 23. There are some lees remaining of corruption and then are the several kinds of temptation from the World the Flesh and the Devil Thou art too delicate O Christian if thou expectest to come to Heaven without some trouble What Worldly good is to be had without it Thou must withstand and go through all these Enemies for if thou yieldest or art overcome thou art undone for ever This is the good fight Here is the Faith and Patience of the Saints they cannot now enjoy perfect and absolute happiness but this they are to contend for here being reserved for them who shall be found worthy in another state Take the Apostles Exhortation Be strong in the Lord and the power of his might Eph. 6. 10. He â—here furnisheth with habiliments of War from the crown of the head to the â—ole of of the foot see 1 Cor. 10. 31. James 1 2 3 12. 1 Pet. 1. 6 7. The Lord your God proveth you to know whether you love the Lord your God with all your heart and all your Soul Deut. 13. 3. Thus he did tempt Abraham Gen. 22. 2. To know his obedience or to try but as to deceive or to perswade unto sin Let no Man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any Man but every Man is tempted when he is drawn away of his own lust and enticed James 1. 1 3 14. And there is one called the Tempter Mark 4. 3. Who finds something in him whereon to ground the Temptation as Pride Lust or such like God doth suffer all this to try our Obedience the whole order and establishment of things may be referred to this See Deut. 8. 2. none can compel and by the assistance of his Grace which is made known unto Men they may be all resisted The excellency of Mans faith and service unto God appears when he holds fast to that notwithstanding Sollicitations and Discouragement to the contrary Who would not fear God I had almost said even those who sin against him if thereby he was assured to have a â—edge round about but if a gap were opened and Satan might come in and trouble him a little this would manifest for what reason we did and whether we would keep constantly to obedience Job 1. 10. Innumerable are his devices which all may be known out of Scripture In general they are either to commit sin or hinder good By the first he doth delude the wicked World and with the latter assail Gods faithful people more especially though the one and the other are tempted both ways He would first keep them from doing the thing that good is but if it is done for all then he will endeavour some way to spoil or defeat of the reward When they have heard the word Satan cometh immediately and
taketh away the word that was sown in their hearts Mark 4. 15. As by prompting them to worldly talk or business presently afterwards which makes them forget all and signifie no more then if they never heard it such are his ways and methods to keep Men from their good and Salvation Whosoever will not know when he may and when he doth will not counterwork and make void the design it is his own fault if he perish Neither give place to the Devil â—ph 4. 27. Resist the Devil and he will fly from you Jam. 4. 7. Your adversary the Devil as a roring Lion walketh about seeking whom he may devour whom resist stedfastly in the faith 1 Pet. 5. 8 9. God hath given us power and here commands thus to do We are to our sorrow told he is come down unto us having great Rev. 12. 12. wrath because he knoweth he hath but a short time He doth not now so universally tyrannize over the bodies of Men as he did before our Saviours coming into the World but tryes by subtle windings and insinuations to glide into the heart or suggests evil Thoughts spiritual Pride Unbelief Disobedience We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Heb. 4. 15. So temptations may be without sin as where is no consent unto them but an abhorrence and utter disowning of them in the mind It is expedient to cry out the Lord rebuke thee Satan if any thing comes never consent the Lord pardon the iniquity of my thoughts and reject them with more abomination fly to the Lord Jesus for help for in that he hath suffered being tempted he is able to succour them that are tempted Heb. 2. 18. Say over his Prayer more earnestly learn from his example Mat. 4. To beat back the temptation with Thus it is written in the word of God. Then thou mayest know assuredly thou shalt never fall away utterly through all his subtilty As for other Temptations of the Flesh and the World it is the The Conclusion of the whole Chapter design of the following Pages to confirm Man against them Man hath been surveyed in his Thoughts Words and Actions in the several Ages of Life in Body and Soul and he may be truly Happy if governed by the Law of God. He may enjoy greater good and be free from more evils according to this State of imperfection and beginning He is a Creature built up by the wonderful working of God for Happiness and another Life All the Members of the Body are compacted and knit together the Powers of Soul are rightly framed made capable and designed for this great End. Now as all these have dependance upon each other for Constitution of the whole Man they are linked together for his Being so every one of them singly and joyntly are to be ruled and ordered by Scripture for his Well and Happy being If any is not all the rest suffer Confusion and Misery are in the Man. One string in a Musical instrument out of Tune spoils the Harmony of all the others A single part which moves irregularly and refuses to be under him in whom we live and move and have our Being troubles the whole Man. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought unto the obedience of Christ 2 Cor. 10. 5. Otherwise it would be almost the same to do nothing towards it A little leaven leaveneth the whole Lump One reigning Sin sowres our whole Nature and makes it unmeet for our Masters use The Blessed Jesus who â—itted his Commandments for our Good gave this to his Disciples the last we read of and consequently of greatest moment a Summary Conclusion of all that they should teach all Nations to observe all things whatever I have commanded you Mat. 28. 20. These are the only terms upon which our Happiness is to be had and who will not take it upon them he may go without he hath no share nor Lot in this Matter This is the pearl of great price if he will not Sell all that he hath and give to the value the Lord Jesus hath put upon it it is all one as if he bid nothing he may let it alone It is just if we expect this good thing from God that we should come up to those Conditions upon which and no other he will Communicate it For he hath created the whole Man and therefore is no Reason why he should be served by piece-meal We are bought with a price so upon both Respects of Creation andâ— Redemption we ought to Glorifie God in our Body and Spirit which are Gods 1 Cor. 6. 20. Alas What are we to make so much adoe That we will as it were Capitulate and know for what Reason before we submit to his obedience Man is a Worm and the Son of Man is a Worm Job 25. 6. If we respect his outward shape he seems a contemptible Creature When he appears nakeâ— and stript off those Ornaments he so much Prides himself in the Beasts are not so ugly in our sight So little doth he appear in reference to the other Works that the Psalmist might very well admire O Lord when I consider thy Heavens the work of thy Fingers the Moon and Stars which thou hast ordained What is man that thou art mindful of him and the son of man that thou Visitest him Psal 8. 3 4. How much do they exceed him in Beauty Greatness duration and usefulness The Heavens declare the Glory of God and the Firmament sheweth his handy work Psal 19. 1. They all observe the Rules he hath given them Whereas â—ullen Man doth not ascribe the Honour due unto his Name and will not so much shew forth his Praise as he ought who will not speak out what he sees Psal 145. 10 11 12. and knows which is justly required but perversly denied As if this was not sufficiently provoking he makes it his business to dishonour God and break all his Laws Who is but a depending Creature hath all from him and yet Transgresses his most reasonable Commands But how will he Answer when God shall plead with him How will they be able to stand before him Who dwell in Houses of Clay whose Foundation is in the dust which are crushed before the Moth Job 4. 19. Yet this vain Man whose breath is in his Nostrils who is not to be accounted of I tremble to think upon it continually displeases him who keeps it in who holds his Soul in Life This Worm wriggles and shews all the spite it can against his Master Most certainly these things ought not so to be The Lord hath made all things for himself yea even the wicked for the day of evil Prov. 16. 14. If he is not glorified in our Salvation he will be in our Destruction When God arose to
man some would even dare to die Rom. 5. 7. But for preservation of a good King thousands will venture their lives and undergo the greatest extremity He is happy in the good-will and affection of his Subjects they will rejoyce and praise God on his behalf to see him also zealous for his glory that he would suffer all Godly and Faithful Ministers that a stop may be put to that torrent of iniquity which is a vexation to behold In his dayes shall the Righteous flourish and abundance of peace so long as the Moon endureth Prayer also shall be mane continually for him and daily shall he be praised Psal 72. 4 7 15. The Common-wealth will be then happy when Kings are Christians not in name or title but when they live and govern according to the Rules of the Gospel When they are Obedient to God diligent in his Worship and Ordinances exercise all manner of Righteousness and Justice towards their people and themselves observe Temperance and Sobriety and so manage all their Actions as Men that indeed look for a Judgment to come There is an excellent Scheme laid down better then that of Antient or Modern Polititians which stands in no need of them for it hath Providence and Wisdom from above and will make a Prince renowned for all Ages It will give him satisfaction of mind that is in beginning for the utmost happiness here is Light Sowen Psal 97. 11. A laying in of Joy and Peace as Seed to the future Harvest of Extasy and Glory His glory is great in thy Salvation Honour and Majesty hast thou laid upon him Psal 21. 5. I hope none of the Grandees of the Earth think otherwise that Religion doth not thus much but seems to them an undervaluing of Majesty as rather calculated for low sneaking and not for noble Spirits Least any who term themselves brave Souls should say so in the heart for they will not with the tongue for fear of betraying their own infidelity and ignorance let this short question be put to them the first words of the Creed Whether they do believe in God And those descriptions given of him confirmed by his visible works Deut. 10. 17. 1 Kings 8. 27. Psal 18. vers 7. to vers 16. Psal 113. 4. Job 11. 7 8 9. 37. 22. Isa 40. throughout Jer. 10. 6 10. Dan. 4. 35. 7. 10. Rom. 11. 36. 1 Tim. 6 15 16. and many other like places It may not be surmised that the Spirit bearing Witness of it self should over magnify for there seems to be an higher strain then all these Wisd 11. 22. Ecclus 43. 27. 30. Who considers but the least of such an infinite Glorious Being can no more think it a dishonour for the greatest Emperor to prostrate himself with his face to the ground in Dust and Ashes before this High and Lofty one that inhabiteth Eternity then it would be for the most abject fellow to kneel before him This comparison is sufficient proof but comes not near for the distance between Almighty God and the greatest personage on Earth exceeds that between him and the most contemptible fly Now if the vilest inâ—ect should open its Mouth and say it was as Man should we therefore think so Or if the meanest beggar should speak out that it was a disgrace for him to be uncovered before My Lord the King we could not but be moved with indignation at his Pride and Folly. Yet I wish it be not thus among too many who are neither Kings nor Lords but take as much upon them who being purse proud have not only lifted up their hearts above their Brethren it is for the poorer sort to be Religious forsooth they think themselves too good to be in subjection Deut. 8. 13 14. unto the Lord their Maker If Kings and Princes are not much less are they for if the matter be considered aright it must be acknowledged Whatever the World esteems greatness there is none greater then he that feareth the Lord It is meet and right so to do even for Angels and Arch-Angels and all the Host of Heaven much more is it for those that dwell in Houses of Clay for they also are in this little mouldring Tenement who inhabit Palaces and larger Buildings and therefore let them not absurdly conceive that an under-valuing which is their Highest Honour to be Servants of the Lord. An illustrious Example of this we have in David 2 Sam. 6. When the Ark was brought up himself played before the Lord and Danced with the rest of the People And Michal Sauls Daughter looked through a Window and saw King David Leaping and Dancing before the Lord and she despised him and came out to meet him and said How glorious was the King of Isrâ—â—l to day who uncovered himself to day in the Eyes of the Handmaid of his Servants as one of the vain Fellows shamelesly uncovereth himself * To be Noted by the way of the silly proud Women of this and former Ages who have mean thoughts of their Husbands if they serve God as if not so Gentile and Men of Honour as others they will use to them or others privately the like contemptuous Language David here was so far from being discouraged that he is more confirmed in his Duty I will be yet more vile then thus and will be base in mine own sight His resolution was to do as he ought before he examine other consequences I will play before the Lord. His praise was not of Men but of God he had rather be approved of by him and despised of them then to be had in honour by them and despised by him Such must be the mind of those of the more exalted condition who will enter into his service and expect his favour I am the Lord that is my Name and my Glory I will not give to another neither my praise to graven Images Isa 42. 8. Nor yet to living Men he will not allow of that the things which please him shall be dispensed withall for pleasing others Whosoever will not come unto him or afterwards leave undone several Acts of Duty for fear of diminishing his Honour and Reputation in the World he may stay away for he lightly esteems of the Rock of his Salvation He is unworthy of the Favour and Blessing of God who will part with them for a puff of breath from talking Worms of the Earth which neither is so High Universal or Loud as the Wind which passeth away Here will arise another short Gale of Exhortation As for Man his days are as Grass as a Flower of the Field so he flourisheth for the Wind passeth over it and it is gone and the place thereof shall know it no more Psal 103. 15 16. An exact resemblance of our Condition in this World but of a different Reflection to two several sorts of Men. It is matter of Vexation to them who have their Portion in this Life and have none assurance of that which
Inclinations and Humour and not the Will of God they run on in Pride Lust Sensuality and if Prayers be read in their Family they go to Church on the Lords Day be sure to be a little more serious and repent upon a Death-bed all is well enough there is no need of making such a stir and adoe about Religion in their Life-time This is the fashionable sort of Godliness which is used and commended every where but upon diligent survey it may appear that the Commandments of God are made of none effect by this Fasion for the Precepts in the Gospel of obedient and Holy Life signifie nothing Duty is neglected and sin committed And if they do but ask God Pardon in a formal way then they may go on and Transgress yet against him and so on But be not deceived God is not mocked for whatsoever a Man soweth that shall â—e also reap He that soweth to the Flesh shall also of the Flesh reap Corruption Gal. 6. 7 8. Every one shall receive according to the Deeds he hath done The Sacrifice of the wicked is an Abomination how much more when he bringeth it with a wicked mind Prov. 21. 27. It was never well with Religion since a certain Mode thereof came up when they do such Acts because People of quality See Zech. 7. 5. do the like and they do no more then according to the common Standard This is the moving though not the only Reason for they do expect some benefit when they must die they would as willingly go to Heaven as the poorer sort and they trust unto these Prayers which they hope will translate them thither for though they did live in disobedience and run unto the same Excess of Riot as others yet God is merciful and they did ask him forgiveness He is so indeed but also he is Just and True. There is no respect of Persons with God for as many as have sinned without Law shall also Perish without Law and as many as have sinned in the Law shall be judged by the Law Rom. 2. 11 12. According as it is written so shall every one receive although he doth never so much flatter himself with idle Fancies and vain Hopes Take heed and be not deceived in this great and important Concern of your everlasting Happiness or Misery and to this I exhort you the more because if you do mistake once you are eternally Damned there is no correcting this Errour and therefore I say again unto you Take heed that ye be not deceived In the mean while you may know this one thing that if the fashionable sort of Godliness will infallibly bring to Heaven how would that be found true which Christ saith A rich man shall hardly enter into the Kingdom of Heaven Mat. 19. 23. but after this rate he would easily for the modish Worship requires not much Labour or Pains And as the Disciples asked our Lord upon that Saying Who then can be saved So if this were allowed the question may be reversed Who then would Perish For who is it that follows the Fashion in Clothes Behaviour and manner of Living and doth it not in Religion also We are sure God spake by his Son and therefore that is truth which he saith as for this Opinion it is contrary to his Doctrine and we know not who was the first Author of it unless it came from him who setteth up his Kingdom against that of Christ whose Employment it is to beguile Souls the old Serpent the Father of Lyes And the Falshood is so Transparent that if they would but look throughly they may easily see it which they also would if it did not contradict their own Lusts and so they remain willing to be deceived But if they will they may be deceived and shall at last go away with a Curse instead of a Blessing Those on the left hand Mat. 25. it seems did not expect to have such a dreadful Sentence for such a Reason pronounced against them as appears Ver. 44. They might think themselves safe enough because they did not see the Lord Jesus himself an Hungred or a Thirst or a Stranger or Naked or Sick or in Prison for then they say they would have ministred unto him They had the Letter of the Law on their side yet maâ—k this their Exposition was not allowed but the great Judge gave his own and by that Condemned them But some now adays have not so much to trust unto for both the Letter and direct meaning of the Gospel are against them This Peter teacheth plainly Forasmuch then as Christ hath suffered for us in the Flesh arm your selves likewise with the same mind for he that hath suffered in the Flesh hath ceased from Sin That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God for the time past of our Life may suffice us of have wrought the Will of the Gentiles when we walked in Lasciviousness Lusts Excess of Wine Revellings and abominable Idolatries 1 Pet. 4. 1 2 3. An exact Pourtraiture of our times for though the last may seem to have been somewhat ceased among us yet whose God is his Belly or who saith unto Gold Thou art my Confidence is also an abominable Idolater Saith another Apostle Walk in the Spirit and ye shall not fulfil the Lust of the Flesh for the Flesh Lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other Gal. 5. 16 17. And the works of the Flesh are reckoned up further some of which are esteemed necessary Qualities of a Person of worth and briskness and the Fruits of the Spirit are thought fit only for dull sneaking base born Souls but not for them So the Judgment of Gentlemen is contrary to the Gospel And that which would render one a meet Partaker for the inheritance of the Saints in Light is in no wise thought comely for those of that Station This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the Vanity of their mind Having the understanding darkned being alienated from the Life of God through the ignorance that is in them because of the Blindness of their Heart as to saving and spiritual knowledge for otherwise they are quick-sighted enough Who being past feeling have given themselves over unto Lasciviousness to work all uncleanness with Greediness But ye have not so learned Christ Eph. 4. 17 18 19 20. Let any compare these places and several others in the New Testament with the present Fashion and then Judge Whether true Christianity and the modish Gentility are not as contrary and incompatible as Light and Darkness And though some Men-pleasers but not the Servants of Christ would fain reconcile impossible things yet let none trust to what they teach or say for we are not to stand or fall according to their corrupt Glosses but the secrets
the same Mould he fashioned them all The poorest acknowledge that they are as much minded by God as the rich and so far they are right but then they go further Exod. 30. 15. and make themselves his only Favourites The ground of this Error is through Mis-application of those Promises in Scripture concerning this Condition But let them not be deceived for where is any mention made of spiritual good things it is to those Poor only who walk in their Integrity Hath not God chosen the Poor of this World the Apostle doth not say all of them but those who are rich in Faith and Heirs of the Kingdom which he hath promised to them that love him Jam. 5. 2. So they must believe and love God and then they must avoid sinning against him otherwise they have no place in Heaven Indeed many of them do so and more would if they did apply themselves to God and the Word of his Grace which is able both to bring in and build up Those whom the Proud ones call the ordinary sort of People will make the greater number in Heaven We see more of them allowing for their multitude that Practice Simplicity and Godly Sincerity then we can amongst those of higher rank for these have altogether broken the Yoke and burst the bands Jer. 5. 5. Being governed by Self-will and their own humour more then the Laws of God but the others are not altogether so forgetful and refractory And have a good will towards God in General but the Prophet remarks truly how Jer. 5. 4. they have not that knowledge which is to be desired for They understand not the things of Religion so well as they should but follow their own Opinions and Fancies Satan which deceiveth the whole World Rev. 12. 9. Hath taken advantage thereof instilling into them errors and deceits If you would indeed be in the right way to Heaven and not miss thereof at last give attendance to that Word which is to shew unto all the Path of Life When some have well resolved then they are distracted about Of different Communious the way one saith it is this another that It is agreed by all that the Scriptures do shew what is right so what they point out it is good to â—oâ—â—ow They give the Character of some who Taught the way of God in Truth Mat. 22. 16. Acts 16. 17. And therefore according to what is Written those both said and did it may be most surely trusted unto There have been Questions and different Opinions in past Ages but little is said of them in Holy Writ The Prophets make no mention of them speaking against Idolatry but say nothing as to Modes of Worship Our Saviour Speaks little concerning those Separate Meetings in his time and doth not express much zeal one waâ— or another His Apostles followed the same steps One witnesseth In every Nation he that feareth God and worketh Righteousness is accepted with him Acts. 10. 35. Being applyed to Cornelius a Gentile as may be gathered from Acts 11. 18 The diversity here was greater then amongst several Communions of Christians aâ— this day and therefore much more will they be saved in each Another Apoâ—â—le saith Circumcision is nothing and uncircumcision is nothing b 〈…〉 thâ— kâ—â—p 〈…〉 of the Commandments of God 1 Cor. 7. 19. In Christ Jesus neither Circumcision availeth any thing noâ— uncircumcision but Faith which worketh by love Gal. 5. 6. A new Creature Gal. 6. 15. That was as important a Question as those in controversie now bâ—t there is not so much in them as Obedience and Holiness To which aâ—â—â—e the promises of God are and nothing at all to those distinguishing terms of Perswasion among us It is evident from Psal 25. 12 14. John 7. 17. 1 Cor. 2. 10. Phil. 3. 15. That whosoever sincerely fears God with his whole heart shall be directed into all necessary and saving Truth and then he must lay aside all Prepossessions and Prejudice Pride Humour Wordly Reasons coming in simplicity of Soul only out of a desire to be right and receive the love of the Truth that he may be saved 2 Thes 2. 10. For this is evident Continuance in a willful and known error is as dangerous as a willful and known sin and therefore to be equally avoided The Word doth discover Good and Evil Truth and Falshood so the Duty of every one is to set his Conscience as in the light of God with a readiness to think and do what is most according to his revealed Will and then he shall never perish through errour or falshood All Worship is designed to please and obtain acceptance with Almighty God. The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him John 4. 23. But this doth in no wise excuse from an humble bodily gesture and reverence of the outward Man the Subjection of both is to be shewed Therefore glorifie God in your Body and in your Spirit which are Gods 1 Cor. 6. 20. Certainly this Apostle knew what was a Gospel and Spiritual Worship yet He kneeled down and Prayed Acts 20. 36. The like did our Saviour Luke 22. 41. And Stephen and Peter Acts 7. 60 Acts 9. 40. It is to be observed in Publick Worship for so did Paul that being more Solemn and whereby God is Glorified Though the Lolling sort of behaviour is so much in use among the Country People when they come into the presence of God let them use it before their Governour or Great Men How will they be pleased with it And if they will not neither will he who even now remains a Great King and his Name is dreadful among the Heathen Mal. 1. 8 14. And though some may think that no more then another place yet they may consider what our Lord did John 2. 16 17. Mark 11. 15 16 17. Signifying plainly that more regard is to be had to the House of Prayer so called of all Nations and People extending to the Gospel Isa 56. 7. times when they come in The Apostle finds fault with the Corinthians abusing of the Sacrament making a Common Meal of it Have ye not Houses to eat or drink in or despise ye the Church Psal 29. 9. of God 1 Cor. 11. 22. The subject of that Chapter is about a comely behaviour in the Holy Assemblies What can be said to these plain Scriptures or how can they excuse themselves from Sin in not observing them Let Men put what meaning they will God is judge himself and they may at the last day be severely reproved for not obeying that command the reason whereof is eternally Obligatory Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord Lev. 19. 30. The design of the whole Gospel is Peace Unity and Love see Rom. 12. 18. Rom. 16 17. 1 Cor. 1. 10. 1 Cor. 10. 17. 2 Cor. 13. 11. Phil.
and unjust giveth them all necessary temporal blessings and never intendeth any hurt by whatsoever he doth during the whole day of Salvation but still they will not be intreated by loving kindness nor warned by the Rod that striketh to turn from their evil way and come into Gods wayes If these people become wretched through their own wilfulness and perverseness and if the Holy Almighty God to frighten us the more from it and to keep up his Government hath ordered that Misery should be linked on to iniquity and they commit this with greediness Who Ezek. 14. 22 23. can be moved or find fault if they have that also which is justly the due reward of their deeds Luke 23. 41. The Law is not to be blamed but those only who do not observe or transgress against it Though there would have been joy among Angels and all good Men if they had repented who would likewise have done any thing to bring it to pass and were grieved because they would not suffer it But seeing they continued obstinate and hardned their hearts these shall not pity their Calamity nor be greived when their fear cometh which will be a further aggravation Many sorrows shall be to the Wicked But he that trusteth in the Lord mercy shall compass him about Psal 32. 10. It is a good thing to have an able friend to put confidence on in A Description of a good Man. dangers and distress but he that can stay himself on God the Rock of Ages the Lord Almighty is in a more happy condition then he that hath the favour of all the great Men of the World. Let the Wicked reckon it a Priviledge that they care not for God it hath been shewed to be a miserable one but the Righteous count it their greatest honour that God is not ashamed to be called their God Heb. 11. 16. And they poor Earth-Worms may be stiled his Servants They by Faith seeing him that is invisible who doth not despise these little ones however low in the World are rapt up with admiration Lord what are we that thou shouldst be mindful of us For consider how great he must be who made the World and all things therein how Glorious whose is the Sun and Brightness thereof Others may go and please themselves with their acquaintance with Lords and Gentlemen but we will remember the Name of the Lord our God who humbleth himself to behold the things in Heaven and Earth yet admits us to come boldly to the Throne of Grace to present our Petitions which he will grant if he knoweth what is good for us better then we our selves sees it profitable for us Those of Authority in this World say to those under them go and he goeth come and he cometh to this Man do this and he doth it much more may the Lord and Governour of the whole World unto whom the Nations of the Earth are as the drop of a Bucket command us to do whatsoever pleaseth him But as he is Powerful so he is Merciful he hath shewed what he doth require of us caused it to be noted in a Book that it may be for the time to come for ever and hath testified that no Man add unto these things Rev. 22. 18. So we are not left at an uncertainty how we may or when we have done the will of God if we are in a readiness still to hear all things that are commanded and made known from his Word Herein we are more happy then those little Spirits who endeavour to Acts 10. 33. please Men for their humours are uncertain not easily known and endless There is a delight in approaching to God those rejoycings which the devout Soul hath seem strange to the unexperienced for they make no outward noise yet are as real as sensual pleasures to Worldly Men. He calls the Sabbath a delight not doing his own Ways nor finding his own Pleasure nor speaking his own Words Isa 58. 13. It is the most pleasant day of all the Week rejoycing at this time of Vacation from worldly cares and labour but more especially because he can wait on the Lord in the Sanctuary hear his Word When he comes home he is better pleased with good Conference Prayer Reading and Meditation then others are in vain Talk wretched Idleness or Recreations for to them succced Heaviness in that they have not done what they should But with a good Man the day ends in Satisfaction that he hath done his duty by rightly using the means of Grace he hath laid up in the Treasure of his Heart some good things which may carry him through Temptation and give comfort the week following He hath refreshed himself from bodily labour so he can fall to it again more cheerfully The goodness of God is here to be observed how the Sabbath was made for Man and not Man for the Sabbath Mark 2. 27. For if he were to labour every day it would be intolerable and irksome But now it is not because a day of rest returns so often which also takes off from the tediousness of the Year Since it is thus ordained the time of Mans labour passeth on more comfortably and there is more variety in the weck he is cumbred about getting necessaries for this miserable and transitory life on the Lords day he provides for an Happy and Eternal being How contentedly doth he go to bed that night with the Memory of what he hath thrived in The merchandize of which is better then the Merchandize of Silver Prov. 3. 14. The next Morning he goes forth ively land willingly to the work of his Calling which he follows with honesty and diligence The just Man walketh in his Integrity doth not fear to see any for he hath wronged none hath a good Report and Commendation among his Neighbours and they being assâ—red of his Faithfulness are willing to deal with him so he hath greater Custom and Employment There are opportunities when he might get more if he would Lye Circumvent or take advantage over an ignorant Person but he will not for that lose his present Peace and future Reward He that getteth Riches and not by right shall leave them in the midst of his days and at his end shall be a Fool Jer. 17. 11. He shall now have no true Comfort of them and there will be a worse consequent hereafter But for him That walketh righteously and speaketh uprightly he despiseth the Gains of oppression He shall dwell on high his place of defence shall be the munitions of Rocks bread shall be given him his waters shall be sure Isa 33. 15 16. He shall come to Heaven his Habitation shall be in the place of the Most High and in the mean while shall be sure of a Livelihood God hath ordained The just shall live by Faith Hab. 2. 4. Not serve him for Sinister Respects or present Ends Yet they have sufficient and God sweetens it as much to them as those who
did not take up our rest there for we believed God had provided better things We fully trusted unto what some did only make a reserve of and therefore would make sure of the Wordly happiness O wonderful wise in their own Opinion and accordingly did run after every trifle snatch at every thing goodly to behold did tear their flesh with thornes and briers walked through deserts and wandred out of the way and so missed of the place to which those who had faith are arrived Deut. 32. 20. It will be more Happiness to the blessed Spirits in Heaven to remember that they came thither with more ease and less trouble then those accursed Souls did find in the way which led to Hell which consideration will be a greater degree of torment to them This is true of all sorts and conditions of Men from the highest to the lowest whatever rank they stand in the World it is their greatest happiness to fear God and keep his Commandments then which what more forcible Exhortation can be desired to perswade Men For the very same doth prevail as to all other things CHAP. VI. A Survey in General of those sins which hinder the Happiness of Mankind as contrary to Scripture and from the very nature of Things HItherto hath been shewed out of Gods Word what is required of Man in every state and condition and what is most for his own Happiness Nothing can be done too much to further this great end and therefore it is necessary to proceed unto the discovery of those things which promise and make a shew of Happiness but in truth hinder from obtaining Every single person proposes to himself some Felicity which is the end of his Actions Now the mistake is wherein this Happiness of Man is placed Whether in obedience to Gods Commandments or taking the full of the things of this World following his own inclinations and humours God hath given Laws to his Creatures the transgression of which is Sin. As soon as the World was peopled the Wickedness of Man was great in the Earth and every imagination of the thoughts of his heart was only evil continually for all flesh had corrupted his way upon the Earth Gen. 6. 5 12. Evil hath interwoven it self into every particle of his Nature he is become strangely in love therewith not knowing or rather not minding that like a sweet Poyson causes Sickness and Death so this brings Misery and Ruine The fault is wholly in himself for he will be ignorant Love is blind according to the Proverb and also it prejudices The resolution is not to part with and so shuts the Eyes stops the Ears not suffering himself to be perswaded of its Deformity and Mischief Sin hath stole away the hearts of the Men of this World it kisses and flatters insinuating what a deal of good it will do them what pleasure it affords By one Man sin entred into the World Rom. 5. 12. It prevailed upon him after such a colloguing and creeping manner We may blame our Fore-Father for putting the Seeds of evil in but yet by the assistance given us we may stop the growth thereof Sin hath this Advantage that it hath taken Root and hath one part even our dear flesh to side with it Which as so much dung and soil makes it shoot forth abundantly yet still as it appears above ground we may cut it off And if we alwayes keep it thus short it may indeed and will somewhat trouble us as long as we remain in this sinful Earth but it will not overcome or triumph over us Let not sin reign in your Mortal Body Rom. 6. 12. The Apostle well knew what â—e said in calling it a Mortal Body If absolutely without sin it could not be Mortal for Death is by reason of Sin But he further explains himself verse 14. Sin shall not have dominion over you for ye are not under the Law but under Grace 'T is the Dominion and Power of sin which is really and finally hurtful from that any one may be freed who will come unto Christ Without me ye can do nothing John 15. 5. And again We can do all things through Christ that strengthneth us Phil. 4. 13. Men are naturally apt to give back yea and corruption hath so weakned them that they cannot go unto him No Man can come unto me except the Father which sent me draw him John 6. 44. And if any will seek unto God for this purpose he will powerfully move and incline them to be followers after Christ When one is brought over to a thing with great striving and unwillingness it is a common saying that he is compelled though at last he yields to it freely compare Mat. 22. with Luke 14. 23. And so God doth work by his Spirit upon the untoward hearts of Men He gives Grace and corruption is there also and these struggle together within the Man. Though corruption hath the start of being there before and doth influence yet Grace sollows close at the heel hath power with God and with Men and will prevail But the Question is with which the Man will side and take part whether he will work together with the Grace of 2 Cor. 6. 1. God or yield to his own corruptions and so receive that in vain He cannot be neuâ—er or unconcerned for the War is within him and it is here as between the house of David and Saul the one grows stronger and stronger the other weaker and weaker according to the single Victories one hath over the other To him that hath shall be given who useth well shall have more but who doth not from him shall be taken away that which he hath An old hardned Sinner bred up in ungodliness from his Youth is as awkward to Prayer or good Duties as a stone to flie upwards yet in his life time past had Disposition and Power to do those things unto which now he is averse So he who hath little and few good motions yet if he doth cherish and comply with these from time to time he will have them greater and more impulsive The Spirit of God is a delicate thing and cannot endure to be vexed who rebell against its dictates and thwart its desires do provoke him to with-draw What passionate intreaties doth Isa 63. 10. he make to reclaim sinners O! that my people had hearkened unto me and Israel had walked in my wayes Psal 81. 13. Yea I have loved thee with an everlasting love therefore with loving-kindness have I drawn thee Jer. 31. 3. Some are moved by this and others are of such base nature as to resist it And the Spirit and the Bride say Come and let him that heareth say come and let him that is Athirst come and whosoever will let him take the water of life freely Rev. 22. 17. Here is Conscience Christ his Ministers the want and desire of good and comprehensively all other motives which invite but none is forced for all
immediately instead of a Temporal King â—nd Law-giver 1 Sam. 8. 7. He was pleased to be over that Nation in a more especial manner though he was Lord over the whole Word But the other part was for the Government of mens Life and Actions concerning Good and Evil teaching them their duty to God and one another which remains still in full force Christ did vindicaâ—e and clear the Law from those corrupt Interpretations and narrow Restrictions the Scribes and Pharisees had invented He introduces it Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven And then he doth explain the true meaning and full extent of the Commandments He hath also filled up the Defects and Imperfections of the Law hath rendred it holy and spiritual By making more known how it did reach the inward man was a discerner of the thoughts and intents of the Heart for out of that did proceed the things which defile the man and therefore should be rightly ordered He enjoyned Purity and Sincerity of Heart which in Scripture language signifies the Spirit or Soul with all its Operations and Faculties the whole man. Indeed the same was required of old but then both Priest and People did draw near to God with their Lips placing all their Religion in outward Performances the like mistake is too common in these days against which the Prophets in sundry places boldly declare the Word of God for which faithful dealing they were stoned killed sawed asunder and their Writings were not much hearkned unto for the rebellious People were resolved to go on in their course There was no Prophet among them for four hundred Years before the coming of Christ in which space the Jewish Nation had corrupted their Way and those intrusted to preach Moses and the Prophets proved most unfaithful for by their own Traditions they made the Commandments of God of none effect But he hath restored again the true Doctrine and incorrupted Word of God and hath rescued many poor and ignorant Souls from blind Leaders This was one end of Christ's coming into the World but the principal one was of offering his Soul a sacrifice for Sin and establishing a more gracious Covenant as is particularly set forth in the Gospel Thou art the God that dost Wonders thou hast declared thy strength among the People thou hast with thine Arm redeemed thy People the Sons of Jacob and Joseph Psal 77. 14. 15 These things thou didst of Old but since thou hast magnified thy power by Jesus of Nazareth a man approved of God by Miracles and Wonders and Signs which God did by him and as a further Confirmation of all God hath raised him up having loosed the Pains of Death Acts 2. 22 24. And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead Rom. 1. 14. Thereby witnessing all which he said was true And now having done so great things for us whereof we rejoyce he is pleased not to multiply Miracles It is his decree we should walk by Faith and not by sight and we have sufficient for the establishment of that It was the saying of Father Abraham If they hear not Moses and the Prophets but now since the Author of the New Testament hath suffered and that is become of force by his death it may be added If they hear not Christ and his Apostles neither will they be perswaded though one rose from the dead Luke 16. 31. For this would not be half so wonderful as what they did and if men will not be perswaded by what is greater if they will not believe so many strange Works and such a cloud of Witnesses above five hundred Brethren at once which had seen Christ after he was risen neither will they give credit unto a single Person that came from the Grave and testified of these things Men are apt to think and with in their Hearts that they had greater Evidence and full Assurance that these things are so but that cannot well be unless the fore-mentioned Decree is reversed and we did now see the things of Heaven with open face God is not such as he should lye or repent neither will he falsify and bring to nought his wise Counsels and Designs to gratifie the unreasonable desire of sinful men We are to be thankful that he hath been pleased to reveal himself thus far and not as an evil Generation to seek yet a sign when no sign shall be given saving that of the everlasting Gospel He hath ordered it to be preached unto all Nations for a witness unto them which carries with it sufficient Evidence for convincing all mankind and to leave them without excuse We ought to rest satisfied now himself hath given the final peremptory Rule He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16. 16. John 3. 36. Whether men believe the Gospel or not they shall be judged by it Let not this be thought hard for God hath power over men however there is such certainty in the things contained therein that People cannot do otherwise then believe them unless they renounce even common understanding But they are become corrupt and perverse by Lusts which make them unwilling to believe They would not have God reign over them and therefore will not receive for truth what he hath revealed He that believeth not God hath made him a Liar because be believeth not the Record that God gave of his Son 1 John 5. 10. God by the punishment he will inflict on such will manifest that he is no Lyar but what he hath said will perfrom to the utmost What is it that moves despicable Creatures to offer such an affront to the Most High God Only gratifying of paltry Lusts or a Base Interest which hath so bewitched them that they cannot endure any thing which contradicts it And the Gospel commanding the denial of them which is enforced with Rewards to the Obedient and Threatnings to those that will not comply upon this Reason some being resolved to keep to their own wicked Inclinations they shew malice against it they will not believe lest they should be induced to obey and thus they provoke the author thereof But let these men know Greater is he whose Word it is then themselves who will give no credit thereunto As he is the Lord our Righteousness Jer. 33. 16. so will he be the Lord taking Vengeance 2 These 1. 8. He hath given a gracious Law so likewise he hath annexed Severity towards those who will not observe it They had need be well assured that those things which make a separation between God and themselves do counter poize the loss of his goodness and favour and make amends for the power of his anger But are they equivalent to the least of his Mercies Or will they take off the smart when his
kept from doing mischief the Teeth grind and chatter Reason is banished and nothing but Rage to be seen all these outward signs do discover that strange agitation and restlessness the Soul is in This is properly Wrath the highest degree of Anger Man is despicable to look upon abstractedly but when thus stirred one would admire so little a Creature should do so great things His Soul is never so much discerned to be confined and pent up in a narrow Room as then it would break through the Walls and causes those about him to fear Then is raised a ferment and heat of the Blood which is no more true courage though it hath a shew thereof then desperate acts and ravings of distracted Persons Neither is it Wisdom The Fool rageth and is confident He that is soon angry dealeth foolishly Prov. 14. 16 17. The discretion of a Man defereth Anger and it is his Glory to pass over a Transgression Prov. 19. 11. Who knows the utmost that is in an injury is least moved with it and also this is a sign of a truly great and exalted Spirit for Reeds and not Oaks are shaken with the Wind. A little and empty Soul is tossed to and fro with every breath of provoking Language He serves like the fightings of Wild Beasts to divert Spectators only such an one is worse and more destitute of understanding for they bite others but he teareth himself in his Anger Job 18. 4. The whole Man is hurry and division from himself for the time he knows not what he doth That inward Vexation and Perplexity that Impatiency and desire of Revenge those Malicious Wishes of Hurt if they should not come forth into Act do certainly hurt himself But commonly it proves Mischievous to others both to Multitudes and single Persons Many thousands in the prime of Age have went down to the Slaughter have joyned to Butcher one another as if they were to make a Feast of their own Flesh to the Destroyer Surely he laughs and Smiles if we may suppose that of the infernal and accursed Spirit to see poor Mortals do the work themselves and of their own accord fall a Prey into his Teeth Let none say this evil is from God for he hath no pleasure in the destruction of the living He maketh VVars to cease unto the end of the Earth Psal 46. 9. So Isa 2. 4. Miâ— 4. 3. Psal 68. 30. Which with the Parallel places shall be yet fulfilled He hath sent his Son the Prince of Peace who hath promulged such a Law to the World that if observed there would be no VVars and fightings among us but they come from Mens lusts Jam. 4. 2. Ambition and Revenge are the great Incendiaries which sprang from him who would be like the Most High and thence fell from Heaven And therefore now continues his hatred against God by with-drawing as many as he can from his Obedience and also his own envy at the Happiness to which Men are appointed which he hinders as much as he can It is his employment to nourish and instil in the hearts of Men all things that may do hurt amongst which Rage is one Principal Instrument for carrying on his Pestilent design It works Transgression against God and Mischief to Men both the Actors and Sufferers It goes forth by Armies or two by two When People have not opportunity to assemble themselves by Troops to shed Blood the Devil takes care they may do it by single parcels If he who is placed under God for this purpose keeps the whole Community in Peace and Qâ—ietness yet the Spirit which worketh in the Children of Disobedience stirreth them up severally to kill or maim one another which it is impossible for Humane Government wholly to prevent for that doth not reach within and therefore can no more stop the beginning of Passion then the first breaking forth of fire If it be possible as much as lieth in you live peaceably with all Men. Dearly beloved avenge not your selves but rather give place unto Wrath For it is Written Vengeance is mine I will repay saith the Lord Rom. 12. 18 19. This is pished off and slighted without duly considering the reason of the Command It is matter of the greatest astonishment that so little and contemptible a being as the Son of Man is should behave himself stoutly and disdainfully against the Lord his God that he who in himself is very fearful and trembles at every thing should dare to provoke his Maker The reason of such abominable presumption is That God having here ordained a life of Tryal and Obedience of Faith The place of his Especial residence is in Heaven which is afar of And he remains invisible undiscovered to the blinded world So they either not know or not think of him and therefore use so much boldness and contempt towards him But should he be pleased to manifest himself a little more had they but the least beholding of his Majesty and Greatness these same persons would creep who now lift up themselves against the Holy One of Israel No Question there were some of as daring Spirits as any now among us who stood by Mount Sinai when God descended there and we know what effect it had upon them The like is not to be expected again in this World but yet they shall be summoned to meet with that God against whom they have been disobedient and shall have a more sensible and lasting apprehension then the Israelites had for their Souls will be terrour round about Men may be Rebellious and so indeed are in the days of their Flesh but when they shall drop out of that Nothing hinders from certain fearful looking for of judgment and fiery indignation which shall devour the Adversaries Heb. 10. 27. Go to the proud Men and tell them they must not revenge their Injuries but leave them to God for he saith Is not this laid up in store with me and sealed up among my Treasures To me belongeth Vengeance and Recompence Deut. 32. 34 35. They will be ready to Answer like unto Pharoah Who is the Lord that I should obey him They are for using it themselves To which it may be replied in the Words following Their foot shall slide in due time for the day of their Calamity is at hand and the things that shall come upon them make haste And then they shall know who is the Lord and wherefore he Commanded so It is a received Rule among the Men of Fashion if any receives an Affront his own Sword must do him Right and he will venture his Life to accomplish it Thinking that if he is killed there is an end of all his Vexation for the given Injury and he had rather die then endure it but if he should overcome then he gets Honour and is revenged on his Enemy But is â—e resolved to kill or be killed Let him be told before he goes that he Acts like a Fool for if he gains the Field
his disâ—ontent will not be washed away with the Blood of him that caused it his mind will not be more Cheerful when clogged with Gore and Guilt If himself is slain then he falls into the hands of the Living God and he would intrench upon his Prerogative who saith Ah I will ease me of mine Adversaries and avenge me of mine Enemies Isa 1. 24. Do not cajoul your selves with a Lye for Death is not an end but unto wicked the beginning of Sorrows It is commonly sâ—id Revenge is Sweet but it hath bitterness in the end If any pleasure arises it is like one labouring under Pain and Rancour who hath it stopped for a Moment but it returns with more violence thâ—n ever The mind is upon the Wrack till the furious Person hath performed his cruel design and then is for a Minute taken of but presently comes a worse instrument of Torture A Murderer walks only two or three turns by the Carkase of the Slain he Triumphs but a very little time before fear and self accusing Thoughts set a worrying of him There have been too many sad Examples of this Nature who after they have commit ed â—â—is crying sin if they escape Jâ—stice or another takes Satisfaction for the life of the Murderer contrarâ— to Numb 35. 〈◊〉 Which obliges Kings Judges and Potentates as much aâ—others yet Vengeance suffers them not to have comfort of li 〈…〉 bâ—t they betake themselves to Soâ—â—ishness to make them â—â—mindâ—ul of that for a little time whereof they are to be sensible for all Eternity They seldom come to true Repentance for whaâ— is past but go on to stifle the sence thereof till they come to 〈…〉 e their 〈…〉 t in the Lake which burneth with Fire and B imstâ—â—e Rev. 21. 8. Against which they will find nothing to harden themselves The least tendencies towards this sin are to be avoided as may be seen by the strict manner of those Precepts Mat. 6. 14 15. Mat. 18. 21 35. Which indispensably enjoyn the duty of actual forgiveness of injuries as is possible for Words to express If you have a mind to be revenged why should not God take revenge on you for the affronts you have offered unto him He will certainly deal so with you as you do with others and then avenge your selves if ye dare He will be more too hard for you then you can be with one another You had better be still for he is ready to execute upon you according as you smite your fellow Servants Have they injured you You have more offended God and it is a good way to come off to forgive them that he may forgive you also Be patient towards all Men see that none render evil for evil unto any Man 1 Thes 5. 14 15. It is for our present good to compose disturbed thoughts to allay the swelling of mind The God whom we serve is a sufficient comfort under all reproaches we may appeal unto him Be thou my judge for I have walked innocently Though they curse yet bless thou Follow Peace with all Men and Holiness without which no Man shall see the Lord. Looking diligently lâ—st any Man fail of the Grace of God lest any root of Bitterness springing up trouble you and thereby many be defiled Heb. 12. 14 15. It is to be admired that the Devil should make use of and prevail with a Temptation as is wholly made up of Torment He who knows that natural temper in all and accordingly prepares his others baits of being willing to be happy and averse from Misery yet through his subtlety hath made so unpleasant a thing be received by them These are some of the depths of Satan Rev. 2. 24. But if we found this it is bottomed on Pride for having suggested to the hearts of Men Nothing doth so much conduce to their Happiness as to seem great and be highly esteemed to be set above that none should dare to offend them to maintain this Principle he makes them submit to much uneasiness and trouble as is done by swallowing down those black sins Anger Wrath Malice Revenge in order to gratifie a proud Humour But there comes another Spirit more black and ugly which Of Envy crawls by it self viz. Envy At first sight we know not whether it should be ranked in the same Legion under the Command of Pride for as it proceeds from an abject and base mind so it doth confess it self The envious â—erson acknowledges himself inferiour to whom he envies for he seeth in another somewhat above which he hath not and that raises the Gall within him It gnaws upon the Spirit and Flesh it willfully brings what God intended to others for a curse leanness into the Soul and makes the outward Countenance appear Meagre and Ghastly Neither Meat and Drink will nourish what this pines and consumes away for wild Beasts to devour alive is more tolerable for they make a quick dispatch but this is as little Vermine continually feeding on the Liver He breaths forth sighing and grief within is anguish a little further is fretting without is evil speaking and injurious action It rejoyceth in evil and is sad at the good which cometh to another It will misconstrue every thing that is capable to be so It is sullen and will not speak out of others well doing which they cannot gain-say and should glorifie God for the gifts he giveth unto Men. What is the occasion of all this evil and misery Not pleasing the flesh only anothers Happiness Because such an one is contented and hath good things he is murmuring under vexatious Thoughts As he sees it he is grieved he shall gnash with his Teeth and melt away Psal 112. 10. O â—ursed abâ—minable Nature to be spiâ—eful against the welfare of others O thou Child of the Devil enemy of the happiness of Mankind who hinders it as far as he can Who settest thy self principally against * Numb 11. 29. Psal 106. 16. faithful Teachers the instruments of publick good resisting honest and worthy actions When Sanballat the Horonite and Tobiah the Servant of the Ammonite heard of it it grieved them exceedingly that there was come a Man to seek the welfare of the Children of Israel Neh. 2. 10. Wo unto them for they have gone in the way of Cain Jud. 11. Vpon you may come all the Righteous Blood shed upon the Earth from the Blood of Righteous Abel unto the Blood of Zacharias Son of Barachias whom ye slew between the Temple and the Altar Mat. 23. 35. This he charged upon them who afterwards for Envy delivered him Mat. 27. 18. The Son of God was used as a Servant that eminent Manifestation of the Love of God to the World was vilified through their Spleen and Hatred The Holy One The Prince of Peace endured such contradiction of Sinners as was never heard of before The Glory of the only begotten of the Father was rejected and despised of Men. What can be said more to
Feast and Carouzings to make them improve their enjoyments to the utmost Now there hath so much light and revelation came into the World that the most jolly persons cannot do this to increase their Mirth They can run with a certain violence towards Death hear a witty Expression if it comes out of the Mouth of Uâ—believers but to â—it down and deliberate to examine the evidence of things not sâ—en they are afraid to do that but yet must be let into them There are some in these days who will speak out in a Bravery as if they wished the time of Decision would come they do not care how soon they are satisfied whether things are so as declared from the Pulpiâ—s They would be no longer held in doubt or uncertainty Whether there be a life after this not much unlike those in the Pâ—ophets time Isa 5. 19. Amos. 5. 18. It is all but proud Discouâ—se for would they have it experienced in their own Persons They do not care for that however they shall in due time Or would they have one rise from the dead and declare it unto them Why the Son of God who came down from Heaven out of the Bosome of the Father and known his counsel hath declared as much and there shall be no other sign given If things were made a little more plain and revealed then they are already there could not be the least doubtfulness for every one must assent where is no possibility of denyal and then there would be no Tryal of Faith or good Life there would be no discerning what manner of persons these are who speak arrogantly against the wiâ—e Counsels and determinations of God. But since God is pleased to hold his Tongue and is gone afar off the words of some are Saucy and their actions Contemptuous against him yet these very Men dare not commune with their own heart after this manner out of Pride and affectation of Wit they will thus talk in Company and also they think themselves more secure and exempt from inward Horrour when amongst their Companions in sin Others oppressed with affliction or Weariness of Life or now and then in a sullen Fit may pretend to set light of Death but there is no real Comfort for the wicked against it they are not absolutely freed from the Fears thereof Some will acknowledge as much but then they say it is natural and every sort of Creature doth the same This is true for Self-Preservation runs through all that hath Life and Motion and the same is in Man also he hath the like things pertaining to Life the same natural Inclinations and Aversations which the sensitive kind â—ath All Men of both sorts good and bad He that Sacrificeth and he that Sacrificeth not are willing to continue and they abhor Dissolution As their Flesh is common so are they Partakers of the same things Thus far they are equal but then comes the difference for there are Fears and Hopes which point beyond all this amounts unto The Beasts know nothing what shall become of them and fear to die now if a Man were to die as a Beast dieth he would know the worst of what would happen unto him to turn into Corruption and be iâ—sensible of all things Indeed there might be a trembling and surprizal at this yet this alone would never cause such strange Terrors and Amazement as are in wicked Men neither would there be such joyâ—ul hope and expectation in the righteous If there was an end and no more it would be all one as before we were born and we cannot apprehend any thing extremely dreadful in that Many would be contented that they might for all Eternity thus remain in silence and really wish they had never seen Light. But this is not all The bare lying in the Grave is the least of the fear of Sinners The Body turns into Earth but the Spirit returns unto God that gave it and to find him angry It is a fearful thing to fall into the hands of the living God Heb. 10. 31. None but he or the Executioners of his wrath are dreaded But the upright Man can see through Death and behold Life He looks even through the Land of Darkness and Light riseth up unto him The wicked doth not fear the natural Effects Death more then another If he thinks or is told any thing of God or Judgment to come he is troubled above measure The Darkness of the â—ower parts of the Earth is not so affrightful unto him as the Horrors of utter Darkness He had rather his Body were rotting in the Dust for it is there without Sense as be painful or languishing in the Bed but the Coâ—sternation of his Soul flying out he knows not where makes him desire to continue in that miserable Condition It is not Corruption he is so much afraid of as that his Body should rise up again at the last day if he might have his Will it should continue for ever where it was The Miseries and Tiresomness of Life could make him contented to sleep for ever more but then some Glimpses of a restless eternal State makes him wish to stay here These things and more of the like sad Nature the considering Sinner finds to be true both in the Course of his Life and more especially towards the Close thereof he fears Death with another kind of dread then what is natural or other Creatures of the samelikeness but not of the same wickedness do Here again it may be surmised that he is frightened with Tales and Stories as Children that go in the dark Whence do they come Is the Scripture a cunningly devised Fable 2 Pet. 1. 16. Are all Children Are all Fools How comes it to pass that the Wisest yea and those who set themselves not to believe these things are still terrified by them Surely there is Truth and themselves though they never so much endeavour cannot shake it off They will hastily Prate for they cannot speak soberly and say so that all Revelation is Fiction but their own Fears give them the Lye for they most of all Fear the dreadful part thereof The Threatnings are only to the ungodly and disobedient which any one may cease to be and so avoid them But instead thereof Men betake themselves to the old general Policy of not thinking before-hand What Senselessness is this There being a certain and future evil to run into it because they will not foresee and avoid it The foolish and opposite Actings of Men are a Confirmation of Faith for hereby the Scripture is found true particularly what is written Rev. 12. 9. Is Death evil It is only so to evil Men which any one may refrain to be Is Death evil Why it will remain so if you do not think of it and if it be so sad that you cannot think thereof to endure it will be worse there is a way shewed to take off the sadness from your present Thoughts and the real Danger
that ye take heed as unto a light that shineth in a dark place until the Day dawn and the day Star arise in your hearts 2 Pet. 1. 19. The meerest unbeliever and natural Man may look upon the Scriptures which testifie to the contrary and give a lustre to his dark mind it may be otherwise then he is apt to wish or fancy But would he come to be more intimately acquainted with them and once begin to direct his Actions accordingly he would have that inward Assurance and Satisfaction that his former ignorance and unbelief would vanish away Whosoever applyeth to that Holy Book with candour and ingenuity to search whether these things are so if he comes with an upright sincere mind to be informed God will reveal it more perfectly to him Grace doth accompany the appointed means He that thus reads shall both understand and believe He cannot meet with so much assurance in all the Books of the Learned in all humane Reasoning in all the Tricks and Devices the wit of Man can find out as in that one expression of our Lord and Saviour Verily verily I say unto yâ—u Hâ— that heareth my VVord and believeth on him that sent me hath everlasting Life and shall not come into Condemnation but is pâ—ssed from Death unto Life Joh. 5. 24. The only danger that threatens Mankind after this life is from a greater Power and here we have assurance from the greatest that is or can be from God himself and his Son Jesus Christ that to do thus is the Way to get his Favour and avoid his Indignation We have as much assurance from his Goodness and Truth as if we were placed above all hurt or injury He commandeth all the powers of Darkness hath in subjection every thing that can be Named so that they cannot possibly hurt without his Allowance and he will never suffer any of his Servants to be in the least Toâ—mented by them In this life God spares Sinners and chastises the Righteous but in the next he will spare them and condemn the others He will not forget the insulting of his Enemies or the contempt and low estate of his own peculiar People Shall the wicked Blaspheme God for ever and vex his Servants No it cannot be Whilst they are in the way they may be exercised with Sâ—orms Tempests Troubles but not when they are at the end Blessed are the dead which die in the Lordâ— from henceforth yea saith the Spirit Rev. 14. 13. We have his Testimony for it and what is wonderful to agree therewith the consent of the whole World both good and bad The wicked will confess the same however they vary from them in course of life they account the Godly more happy in their end In the time of Health and Jollity they may put off Holy things with a contemptuous smile look with an Eye of scorn and disdain upon the Religious Fools but when themselves come upon the bed of Sickness then Horrour and Vexation succeed for former Laughter When the shadow of Death sits upon their eyelids then they look otherwise The Scales of Lust and prejudice fall off from the heart of the Sinner just before opening into the other World then he is changed in Opinion and hath other kind of Thoughts What would himself give if he had been such a fool whom now he knows to be the only prudent Men Wishes are vain and to no purpose that miserable saying I did not think of this before doth no good to the person himself but serves to warn others that they be not such fools and even he might have known as much before When Wisdom is not only justified of her Children but approved of by the disobedient what they utter against it is nothing but the effect of Folly and Madness but when they come to their right Wits and Sobriety they turn and pronounce of her Side When Malice and Envy are forced to speak Truâ—h Stubbornness is overcome but above all lust the great blinder of the mind begins to vanish away and it apprehends all things in their true shape Every thing besides is cryed out for Vanity and Vexation of Spirit and this judged the only real and substantial good all the rest have been deceivers and this alone true The pleasures and conveniencies of sin did not afford Peace and Happiness whilst had and yet are fled away as if they had not been Now it is fully discerned what was best to have done and what is the only thing to be trusted unto It is certain there is no profit in Wickedness for it stands in no stead and again there is a certain fearful expectation of the end of those things which is Death If they own not as much in Word or Action yet they are forced to it in serious thought and inward apprehension there is the real assent of every kind of Men He that walketh uprightly walketh surely Prov. 10. 9. We all make haste towards the finishing of our course and there is no way to be safe and blessed in ones Death but by an Obedient and Christian Life CHAP. XII Of Religion Faith Repentance Obedience against Vngodliness Of Preaching Prayer Praise the Sacrament That Religion doth not consist only in the outward Ordinances but a Divine inward Frame and Disposition which if universally complyed withall will give Peace and Rest to the Soul. VVIthout Faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Heb. 11. 6. A firm belief is sufficient that he is greater then we can conceive or imagine Whilst we are absent from Him in the Body it is not possible to see or know him as he is known This puzling thought often recurs What is he in whom thou believest God is a Spirit infinite Eternal And we that are flesh limited and our Age is as nothing cannot have a full apprehension of him We easily judge thus much that he must be greater then we can know Shall the Mole deny there is any such thing as Man because under ground he doth not see him And we are altogether as unable with these eyes of sence to see him that is Spiritual and Invisible Shall even brute Beasts who look upon us conclude we have no Reason Society or Government beâ—ause they do not understand the manner of it It would be alike impious and absurd to disbelieve the maniâ—old Wisdom and Works of God because we do not know them all or any perfectly God is ten thousand times ten thousand greater then Man more then he doth exceed the Creatures under him A more full discovery is reserved in Heaven for now we see through a Glass darkly but then face to face 1 Cor 13. 12. He hath â—een pleased to discover himself in the Works of Creation Providence and Holy Scripture We plainly perceive by the things made that he is and he hath also given us so much
forced and it is expected what they do it should be with a willing mind considering which they have Assistances sufficient to work out their own Salvation God hath been pleased to establish all things in an orderly way What pertain to his Kingdom over the Sons of Men have their Rules and their appointed means and his Blessing doth always Accompany them He doth not work Miracles where the thing may be done in a way he hath already shewed To turn the Hearts of the Fathers unto the Children and the Disobedient to the VVisdom of the just to make ready a People prepared for the Lord Luke 1. 17. He gives his Word Spirit and Ministers By the help of them and putting forth the strength God hath given us all this may very well be accomplished As the great Super-intendent in his Works of Nature hath left them to go in their Course so in his Kingdom of Grace which is over the Souls of Men he hath ordained alike Method to spring forth and increase by appointed means The great and only business which hath passed between God and Men is concerning their Obedience in this World and their Salvation in that which is to come And therein may be observed from the very first Creation of them a most wise contrivance of things on Gods part but the utmost folly giving back and rebellion on ours Had we consented and for us performed what we might have done there had been no separation between God and us which our iniquities have now made Wilful ignorance and sloth hath occasioned this evil by not improving the Talent but hiding it in a Napkin Would any one act according to the grace and power given him and according to the way shewed he shall never miscarry Christ hath made up for Adams Transgression so that the Lord being our helper we may do the things well-pleasing in his sight if our selves will sincerely set to do them God is faithful and would not try our Obedience by more then we are able to perform he gives aid and offers more if we would but seek and make use of it Doth any one desire to be saved Who doth not Why then there is no more required but his real working together with the grace of God and according to his means It is astonishing to consider that seeing God hath given all those great and powerful Arguments to stir up Man to his Duty and then all the faculties of his Soul have a tendency towards it yet so few are brought over to a right sence and universal practice of Religion But Satan trys all ways to drive them off and then is their own aversation through corrupt nature to the things of God but here again if they would consult his Word they would not be ignorant of those devices of the Enemy which might be rendred ineffectual and then by striving contrary and giving diligence that averâ—ation would by degrees wear of There is sufficient done that all might come to life It is not the Will of your Father which is in Heaven that one of these little ones should perish Mat. 18. 14. Some do needlesly inquire concerning the number of those that shall be saved When the Question was asked our Lord Luke 13. 23 24. he gives no direct answer to it but commands to take care for themselves and if every one did so there would be no need to ask such a Question This is certain every Man or Woman may perform those conditions to which Salvation is promised each single person may obey God keep the sayings of our Lord and Saviour Jesus Christ and patiently continue in Well-doing The Scripture observing the Irreligion and wickedness of Men in Gal. 3. â— those Generations when it was Penned and foreseeing how it would be in following Ages speaketh in that wise as it doth but yet the same word saith All the ends of the World shall remember and turn unto the Lord and all the kindreds of the Nation shall Worship before thee Psal 22. 27. which is to be fulfilled as the others have been and are Every one is called upon to this it is in the power of all to hear or read the Scriptures to Pray to examine further evidences of it and Faith comes by these things and â—e will believe He may again attend to the Word of Exhortation and then he will do For that is to be said for the excellency of our Religion that never any one could see all that may be said for it and then reject it If the wicked Man would suffer himself to know what might be alledged for Obedience unto God himself would not refuse it He is afraid and dares not consider of the Arguments which enforce the same for then he would be converted and healed and therefore it is not without cause the subtle Enemy labours so much to hinder from that Whereas if he is in the most natural state yet if he is endued but with common Wisdom he should not presently set that at naught which in this carries so much of its Divinity and Truth And he should suspect his own course because he doth as it were distrust those excuses and pretences for Reasons he hath none for his Wickedness in that they dare not in the least stand in competition with what may be said for the contrary Way Men could never go on as now they do unless worse then the deaf Adder they stop the Ear and refuse to hear the Voice of the Charmer charm he never so wisely They act commonly by slight apprehension of things as for those of this Worâ—d they suffer to sink deep and lie at the very ground of their Hearts but for heavenly they either shut them quite out or they lie scattered at the top and have no deepness of Earth and no Root Mat. 13. 5 6. It is seldom that things are done altogether in a hurry but generally people act what they think best to be done In the very heart there is an approbation of them they may outwardly commend another kind but then they have within them a secret reserve and give preference to what they do or else hope to escape the danger The great controversie in the World is Whether Men should obey the Law of God or the Law of Sin Whether they shall do according to his Will or be Master of their own Actions None will deny that God is to be obeyed nor can they gain-say against his Law which is Good Just and Reasonable this is allowed of even by the transgressour But then for following his own course he hath some fancies which are kept secret within himself and are at the very bottom of his mind which with him do weigh down those general Considerations The present Pleasure Profit or Conveniencies or thinking to repent and avoid Gods indignation and such kind of thoughts which the Tempter doth suggest and his own heart doth receive and improve to the utmost advantage that they stand in
that we are related and the Objects of his Concern That 〈◊〉 doth and will punish the World for their Evil and the wicked for their iniquity Isa 13. 11. is manifested when his wrath is kindled a little for sometimes Punishment doth begin to seize on the ungodly Sinner even before he goes to receive the full recompence of his doings By that abundant Misery which is every where he doth let all the Earth know that he hath indignation against Sin and this the place thereof Again on the other hand By seeing the felicity of his Chosen by that little taste of Happiness he gives unto his dutiful Children He doth thereby assure that he designs to bring them unto greater to encourage here and reward hereafter Their affliction and trouble doth manifest the Sin even these have They are chastened of the Lord that they should not be Condemned with the World 1 Cor. 11. 32. That liberal Provision and plenty the Evil and unthankful have is for Tryal or Retribution for even these do some little good So that a Man shall say Verily there is a reward for the Righteous Verily he is a God that judgeth in the Earth Psal 58. 11. The Lord looketh from Heaven He beholdeth all the Sons of Men from the place of his Habitation he looketh upon all the Inhabitants of the Earth He fashioneth their Hearts alike he considereth all their VVorks Psal 33. 13 14 15. God doth care for us and we have to do with him Heb. 4. 13. notwithstanding his infinite Greatness for he hath been pleased to admit thereof The VVord Prayer and Praise do keep up this astonishing intercourse They expel the former Hatred Aversation and Strangeness Can two walk together except they be agreed Amos 3. 3. But they may when they are Acquaint now thy self with him and be at Peace Job 22. 21. Abraham was called the Friend of God Jam. 2. 23. Many like sayings the Holy Ghost makes use of as may create Humble Boldness and love to him There is nothing affrightful in him to good Men but perfect love casts out Fear 1 John 4. 8. When this once begins to be established and rooted it is no harshness to make mention of his name then to talk and think of him must be exceeding delightful The very reason why natural and disobedient people cannot endure to hear or speak of God is for want of what is here mentioned and they judge of others by themselves But examine your selves is there any torment to speak of what one loves There is such a thing as love of God if themselves would turn from every evil way and come nearâ—â— they might be happy partakers and not only conceive but be sensible thereof It is the whole required of Man to love God with all his Heart all his Soul all his Strength and all his Mind to love him better then any yea all things besides As much as he can and to use sincere endeavours to love him more The first thing to be done before any can come unto that is to hate evil Psal 97. 10. And then we may love the Lord which gives a delicate relish of every duty we owe unto him O how love I thy Law it is my Meditation all the Day Psal 119. 97. My Meditation of him shall be sweet I will be glad in the Lord Psal 104. 34. My Mouth shall be satisfied with Marrow and Fatness whilst my tongue praiseth thee with joyful lips Psal 63 5. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Psal 147. 1. But God commendeth his love towards us in that while were yet sinners Of the Sacrament Christ died for us Rom. 5. 8. Now it is just and reasonable that wonderful and gracious works should be had in remembrance To this end our Lord instituted the Sacrament of his Body and Blood that we may call to mind the one was broken the other shed for us to obtain the forgiveness of our sins This do in remembrance of me Luke 22. 19. Here is a positive command and the refusal is an act of Disobedience It is called by his own name the Communion of the body of Christ and the communion of the blood of Christ 1 Cor. 10. 16. The Psalmist seems to have intended it in a prophetick Spirit when he said I will take the Cup of Salvation and call upon the name of the Lord Psal 116. 13. So that it may be applyed to this Every transgression and disobedience received a just recompence of reward Heb. 2. 2. Again He that despised Moses Law died without Mercy Heb. 10. 28. That Soul which did not receive the Passover was to be cut off from his people And ought not the Marke 12. 6. Son of God himself be as much reverenced in the Commandments he gave us Did he not work for us a greater Salvation then the other did for our Fore-fathers in delivering them from the Land of Aegypt May it not be fearfully expected that those who either contemn or wilfully neglect this divine institution shall not be admitted into that eternal inheritance Christ hath purchased for us And where I am there shall my Servant be John. 12. 26. But he is none who will not do the things Christ saith and commands Let all consider of this and fear and lay hold of opportunity for this duty That of 1 Cor. 11. 28 29. should not keep people away for this is a certain Rule That if one truly repents and discerns the Lords Body that is esteem it more then common Bread and Wine he can never eat or drink unworthily A common and ordinary capacity doth not judge of more then he sees or handles Indeed there are too many especially in Country Towns and Villages that are sunk into gross Ignorance and Darkness as to spiritual things who was in the fault will be judged at the last day There being throughout our Land like Priest like People both backward and unwilling the one to give the other to receive instruction Yet any one that is a Man and reasonable Creature otherwise he could not do the common business of life may conceive thus much that God is who made the World and all things therein The Bible is his Word and whatsoever is written therein is most true and certain When this is heard or read sincerely it will by degrees let in more Light into his Soul Especially if he goes to the place where it is Preached and Expounded He may come to understand the sence and meaning for the Scripture in necessary things is very plain and then to conceive thereof in his mind There he may learn that under the old Law God instituted many Ceremonies and required the punctual observation of them and though the beggarly Elements and carnal Ordinances are done away for they were Types of Christ our Passover who is now risen yet since his supper is ordained to be kept in
and there spring up the Fruits of the Spirit That the Soul may be renewed according to its first Creation from whence it was fallen But now it is to be restored to the likeness of God and become partaker of the Divine Nature The old corruption may be in a great measure taken away or subdued the seeds of good may be cherished and grow up into acts and habits of doing well Were Men assured the things of God were for their Happiness they would be for them they are indeed called the things that belong to our Peace but that is hereafter they make a promise of safety when no danger is seen but now they seem to trouble and disquiet Much hath been said already as to every part of this surmise And what if the carnal Man should be gratified yet further and it could be made probable unto him yea clearly evidenced if he would try what is here affirmed that they are for our present good also Let him ask those who have had experience of the Way of the Lord who have trodden the Path of Peace If they be thought partial Judges in their own Case let him enquire from himself or others of the way of Sin and Wickedness He can find nothing from those who have been throughly practised therein but outward Smiles for they can give no true Commendation but Silence sad Wishes Hypocritical Looks do betray their inward dislike and sorrow of heart The open Testimony and Acknowledgment of the first concerning the excellency of his the others feigned Laughter deep Silence or vain drol-Drollery would weigh somewhat with a Wise Man concerning the Goodness of the one and Suspicion of the other They have various and different Effects in the Persons of Men but if moreover he would diligently examine the Nature and Reason of things and find them accordingly If they are both the same in Speculation and also in Practise for these go together in things Divine when they are rightly understood and univerversally complyed withal What can be more desired for the full Satisfaction of a prudent and considering Man If he sees others already at Peace who have went the same way and also can be justified from the very thing And further might be seen felt and understood within himself if he would make a through experience and continue it for some time What is for our Good Peace and Benefit hath a shew at first of Evil disturbance and inconvenience this frightens the Foolish Nature of Man who doth not perceive what is hidden under the different disguises of things The meer outside and covering is the least but thought should be had to what is substantial and within In short Good is Happiness and Sin is Misery the more a Man hath of the one and less of the other so he hath the blessed Effects and is freed from Vexation Whosoever is born of God doth not commit Sin for his seed remaineth in him and he cannot Sin because he is born of God 1 John 3. 9. And then he hath not disturbance nor Restlessness of mind neither is he in danger of the Punishment to come In Truth we do many times disquiet our selves in vain being vexed for and desiring we know not what But this proceeds from the evil of Ignorance a want of understanding the Nature of things which would take away all this Misery A right understanding puts upon diligence and endeavour to provide our selves so as to keep off the Evil and obtain the Good set before us And we are not perplexed with those common things which either do not at all or not much concern us What Solomon saith In much Wisdom is much Grief and he that increaseth knowledge increaseth Sorrow Eccles 1. 8. That is When it is only confined to the things before us and of this Life for then it quickens the Resentment of Miseries here and finds out no Remedy But if extended further as the Excellency of the knowledge of Jesus Christ our Lord doth there it mitigates the Vanity and Vexation of the present by hope of better things hereafter satisfies of our imperfect State in order to being made Perfect and prompts to the doing of all things to make that sure unto our selves A little smattering of knowledge makes more miserable but if throughly improved and stretched out to its due pitch of Gospel Revelation the succeeding Eternity and as it enters within the Vail there it is a necessary help and if throughly complyed withal it will secure us of the blessed End. The first Man is of the Earth Earthly the second Man is the Lord from Heaven As is the Earthly such are they also that are Earthy and as is the Heavenly such are they also that are Heavenly 1 Cor. 15. 47 48. As Man was made in the image of God which was chiefly in Holiness and good upon his Soul from which he by Transgression fell So when he is born again he is transformed into the Likeness of his Creator Whilst on Earth he ascends as it were into Heaven the place of perfect Felicity as this is an intermixture and imperfection of both that below is of deplorable and absolute Misery The utmost Happiness which only arises from the things here makes the Soul cleave unto the Ground and at last sinks into the lowest Hell but the true as it came down ascends again Like Stocks planted by our Heavenly Father which are grafted and shoot forth into Trees of Immortality What is begun here God is pleased to add that it may grow till it reaches above the Clouds and is perfected in the Regions of Bliss The one is Earthly Sensual and Devillish expressed in its three Degrees of sinking till it comes to the lowest But the VVisdom that is from above is first pure then Peaceable Gentle and easie to be intreated full of Mercy and good Fruits without Partiality and without Hypocrisie And the Fruit of Righteousness is sown in Peace of them that make Peace Jam. 3. 15 17 18. In the time of imperfection here we begin to lay a Foundation which will be builded on and made consummate in the Heavens Be ye therefore perfect even as your Father which is in Heaven is perfect Mat. 5. 48. As he which hath called you is holy so be ye holy in all manner of Conversation 1 Pet. 1. 15. And every Man that hath his hope in him purifieth himself as he is pure 1 John 3. 3. We are sincerely according to the Grace and Power given us to imitate him in all his Communicable Attributes and Excellencies All our Happiness should tend upwards or otherwise it is a vain shew and deceit for assuredly as we hope that we might be Partakers of his Holiness so we must expect to be Happy as he is Happy It was an excellent Act of the Old Heathens to the shame of Christians who seek for boasting in taking upon them the Name of Philosophers that is Lovers of Wisdom for they said truly none but
we abhor and dread God deals with us as Children he trains us on by little and little by what we do guess and understand he leads us on to know more things then these The Law was our School-Master to bring us to Christ it taught by rudiments and beggarly elements this was necessary to bring towards more Perfection By him we have more knowledge of God and more yet when we shall come to the sight and fruition of him Who did first think of Heaven by outward things may conceive that there they shall have that most compleat and satisfactory Happiness which these are a faint Shadow and Representation of Our Bodies and all Sensible things shall be made spiritual This Heaven and Earth shall be done away and a new one succeed more glorious Then spiritual and invisible things will be as perfectly known as what is carnal and we now see We begin with Sence then comes Reason and after succeeds Faith and further we cannot go whilst here in the Body then to conjecture and be able to act hereby after things unutterable Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God 1 Cor. 2. 9 10. What was at first esteemed Madness and Strange things will at length appear to him that shall attend and consider throughly the exaltation of our Understanding to be Wonderful indeed but yet most True. There is hardly any thing but hath an extream And though the Soul of Man be of large extent yet she hath her bounds now in the Prison of the Body It is possible she may transgress and go beyond them and so turn into Distraction Knowledge is her proper Work but herein she may exceed that is When she would find out something which neither is to be known from the Book of Creation nor Scripture neither Truth nor Reason neither from without of what shee sees nor from within her self Where is no foundation nor ground from any thing besides Of this sort are those wild Fancies and extravagant Notions unwarranted Revelations those portentous Opinions which like Monsters in nature serve for nothing but make manifest what is Perfect and True. When the strings of a Musical Instrument are scrued too hard they are next to be broken Even the Faculties and Powers of knowing may by the unadvised owners thereof be stretched so far as to lose themselves for if people will go further and besides what God hath revealed they will not be sooner amazed and confounded then at Divine things The smoke and thick cloud at Mount Sinai and the bounds there set Exod. 19. Clouds and darkness are round about him Psal 97. 2. The Habitation of his Throne being in Heaven and his discovering nothing more of his wonderful work of Creation then this Earth the least part thereof all these may instruct in that Lesson of Moses his Servant The secret things belong unto the Lord our God but those things which are revealed belong to us and our Children for ever that we may do all the Words of his Law Deut. 29. 29. Which is well worthy of consideration for this makes the way to Heaven so streight and narrow that it consists in the middle between two extreams which is easie to run out of one into the other and the Ignorant World willingly continue to abuse the aforesaid place for they cry out against vain curiosity as an excuse for their blindness But here may be plainly discerned the limits to confine all Knowledge unto that is in the things revealed The visible works of Creation Isa 42. 20. John 5. 39. are to be observed the Scriptures are to be searched and the Understanding within us to be looked into Whatever is contained in or may be manifestly inferred out of these and which may incline us unto universal Obedience to Almighty God all this ought to be known It is true what God saith by the Prophet My People are destroyed for lack of Knowledge because thou hast rejected Knowledge I will also reject thee that thou shalt be no Priest unto me Hos 4. 6. The Teachers may impart superficial slight Knowledge their own Opinions or enlarge upon and confine unto instruction of what is throughly understood already but wilfully put off the learning and communicating of more For the Priests lips should keep Knowledge but they have been partial in the Law Mal. 2. 7 9. So in the understanding thereof they think of many things which they do not speak out they may just consider of the whole but they do it not throughly If ye know these things happy are ye if ye do them John 13. 17. said our Lord to his Disciples Every one knows the Commandments of God more then he doth observe them but yet that must be before the other And one may have a slight apprehension of good and yet neglect it but if he would suffer himself fully to know and consider throughly all the reasons that perswade to it there he cannot so easily go back but would perform it as we find in things of daily use and experience If a Man would admit of that Knowledge of God and his Ways which he is commanded and required to have he would obey and walk in them Forty years long was I grieved with this Generation and said it is a People that do err in their Hearts and they have not known my Ways Psal 95. 10. so it hath been ever since the World began and the reason is here added That of Titus 3. 3 4. doth shew the very reason of their ceasing to be Foolish Disobedient Deceived serving divers Lusts and Pleasures But after that the Kindness and Love of God our Saviour towards Man appeared When they were informed of that and another Happiness provided they changed their former course There may be a Professing that they know God and in Works they deny him T it 1. 16 and a saying I know him and keepeth not his Commandments 1 John 2. 4. but if it is full and perfect This is life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent John 17. 3. Again Destruction is threatned to them Who know not God and what is the consequent thereof Obey not the Gospel of our Lord Jesus Christ 2 Thess 1. 8. so 1 Sam. 2 12. John 16. 3. 1 Cor. 2. 8. Acts 3. 17. and several like places do import that where is a true and full Knowledge there will be Obedience also as again upon the neglect and refusal of the first is Disobedience and every evil Work Indeed it is possible for a Man to act contrary to the best of his Knowledge but then he is a great Fool and Men do not usually thus so he may do a thing upon a little Knowledge and Inducement to it
much pining or starving thereof The Apostle saith verse 25. Every one that striveth for the mastery is temperate in all things alluding to those who did Dyet themselves for the Olympick Games Which plainly implies that we are to manage our selves so as to be more fit for the Service of God and that we may get to Heaven Now it is evident we can better serve him in Health then in Sickness and it is more accepted when done with a willing good Heart If we may be still spiritual minded not taking off our Affections from God and the things above to set them on small and perishing comforts If we can avoid Sin without so much rigour If we set a part some time for Fasting and Prayer I know not what mean those harsh disciplines that famishing all the Life long for it is not a shriveled skin nor pale looks nor a lean Carkase which commends unto God but A broken and contrite Spirit a Soul little in its own esteem contracted and become in intire subjection unto him which hath the Body under and both in obedience unto God. That extream Mortification hath been turned into a gross mistake and Superstition The cruel afflicting ones self comes near to the Prophets of Baal who cut themselves after their manner with Knives and Lances till the Blood gushed out upon them 1 Kings 18. 28 so are the self-Whippings and Scourgings of Pagan Christian Rome and alike are the ways of the Heathen and false Religions throughout the World. But the King of Israel is a merciful King He doth not require these things at our Hands He doth not Afflict willingly nor Grieve the Children of Men Lam. 3. 33. Neither should they do it foolishly themselves What deserving is there utterly to refuse what God doth give God would have in this place the Humiliation but in no wise the Misery of his Creatures He at present keeps them off from true and perfect Happiness that being reserved elsewhere but denies not their Comfort and Refreshment He is not now unwilling that we should be Happy but then we should be so puffed up that we would not have him Reign over our Hearts He would not have us run away from those things which are set forth for a tryal of our Obedience having as it were hedged us in by ordering that to be had in things absolutely necessary which we cannot be without Another kind of Moderation is conversant about Apparel which was designed against the pain of Cold and shame of Nakedness Of Apparel This calls again to remembrance our Misery and Want for such an help is found against it and therefore those who place Happiness in Meat Drink or Raiment consider not that it is only as Physick for remedy against foregoing Evils Hunger and Thirst Cold and Shame and how much better it will be when we shall be made Perfect and altogether without them as it is to be whole and have no need of a Physitian God in clothing us at present with Garments of Flesh which are weak and filthy mean and contemptible seems to check hereby the aspiring temper of Man for nothing is so much provided against Job 33. 17. as Pride Though he endeavours to strive against it making that an occasion to lift up himself which should humble and abase him The Word of God is a discerner of the thoughts and intents of the Heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do Heb. 4. 12. 13. He will judge and recompence according to the secrets of the Heart Those who are to discover in order to turn away Iniquity from Jacob by laying open the Aggravation and Sinfulness thereof may by a malicious Interpretation be thought like him that accuses our Brethren before God day and night But then this Charge would fall upon the Prophets Christ and Apostles and all faithful Teachers The case stands thus Every Mans final condition is to be determined by God and his own Heart He knoweth all things and that knoweth its own Sin. 'T is the motions of that which commit the evil And those who are to convince of Sin are to reprove and not to be our Judges to Warn but not to Condemn If the thing be so they must repent and amend if not they only admonish and exhort to take heed and there is no harm done They enjoyn no Duties but set up the Mark again which was almost fallen to direct in the Way to Heaven They make no Sins but raise up the float which was sinking to keep people from Shipwrack and Perishing The great Policy of the Deceiver of mankind is to bring them off from God to lose their Knowledge of him and the Sence of Good and Evil whereas on the contrary it hath been the Business of all true Messengers sent from him to †Isa 58. 12. restore both as much as they could The less Conscience and particular Examination of their ways the less conviction of Sin there is be sure no ripping of it up from the bottom the generality of the World think so much the better For ever O Lord thy Word is settled in Heaven Psal 119. 89. Those Laws and Rules of Obedience and Sin have been long since fixed up and all the World shall be judged by them so they are to take notice of and prepare themselves accordingly now they are in the way What Sin or Harm is in Clothes is commonly asked In truth none but in the Pride and Excess of them for otherwise the Word of God would not make express mention of them as it doth Isa 3. 16. c. Isa 32. 11. Jer. 4. 30. Psal 73. 〈◊〉 Zâ—ph 1. 8. 1 Tim 2. 9. 1 Per. 3. 3 4. Evil doth intermix with every thing here even to what we are fed with and do wear The evil accompanying Raiment is Pride which divides it self into forgetfulness of God or despising our Brethren who are not so arrayed Yet they that wear soft Clothing are in Kings Houses Mat. 11 8. So they may be used for distinguishing of Condition Let thy Garments be always white Eccle. 9. 8. which intimates another end of Decency and Comeliness If fine Apparel doth not take off from the Love and Service they ow unto God If they do not set at naught or less esteem him in vile Raiment If they do not place more Happiness then as it barely ministers to Warmth Modesty and Comeliness If it doth not engross too much time and other evils are separated then they may use what God hath afforded for Clothing improved with that Art Psal 45. 13 14. and Skill he hath given to Man. But considering withal The Soul is more then the Body and the Body is more then Raiment Luke 12. 23. And more care should be had for them both then for these appendages to the latter There is a Resurrection and Immortality
and taking care for the Body all one as the Soul for they will fare alike and be in the same condition The Garments of Salvation and Robe of Righteousness the fine Linnen clean and white to be all glorious within and adorning the hidden Man of the Heart these will be found altogether as necessary and convenient as now it is thought to deck with Ornaments and adorn with Jewels for 't is evident they must and are deprived of these They must strip and makâ— bare Isa 32. 11. as they do every night till they put on a Shroud or Winding-Sheet and then nothing will stand them in any stead but what is afore-mentioned Then Dust shall be the only Powder and Paint Instead of sweet smell there shall be stink and instead of well set Hair Baldness Isa 3. 24. The holy Spirit speaking of this Excess makes particular application to Women for they are most subject to this Sin and Vanity they are the weaker Vessel and presently taken with a slender appearance of Good. A â—ine outside and gaudy shew though it is not much more then the colour of a Flie do exceedingly transport them whose thoughts are not fixed on the true and substantial Good. Who pursue no certain end may be observed to catch at every phantastick Image that hath the least sign of Happiness though it be a meer shadow varnish and next to nothing Again who have a right sence and belief of spiritual things they do not in the least esteem of Toyes and Triâ—â—es As Women professing Godliness differ from those of this World in manner of Life and Conversation hoping to be unlike them in their Death so they should appear outwardly not to run to the same Extravagancy of Apparel They may be of the same Fashion with others but more modest and less expensive Not setting themselves out in the same manner as the vain Women do of like Rank and Quality What is saved this way and given to the Poor will avail more then Conforming to this World and the empty applause of their Acquaintance Though people are so admired or envied for fine Clothes yet the principal delight arises to the owners from this ignorant miserable nature of lookers on Good God! that the Soul which was designed for great things should ever be brought so narrow and low as to take pleasure in bodily Vestments That she who is brighter then the Sun if she knew her self should at alL mind the glittering of Gold or Embroidery That she whom the whole World cannot satisfie in her due stretching forth should seem the least contented with what is meer outside and colour She must be extreamly fallen from her noble and exalted Nature She must lose much of her original Honour before she can set any estimation on them which are only useful and convenient for the Body but not worthy of her Care and Affection Temperance extends yet further to Recreations The necessity of them appears in that we are Flesh and not Spirit that Of Recreations will tire and grow weary It is as needful to Refresh as to Eat when Hungry We do not read that Christ used Recreations his Meat and Drink was to do the Will of God But we are not as he was without Sin and Corruption We cannot be always conversant about holy things an Intermission and Freedom is allowed as appears by bodily labour God hath Ordained and when tired by that he affords Divertisment Provided that we do not shut out the sence of him from Worldly business or deny our Subjection unto him in those Portions of Good he hath given Be thou in the Fear of the Lord all the day long and then do what thy hands find to do If we acknowledge and preserve our Obedience unto him and then delight our selves as much as we will. Looking unto the end and design of a thing which in Recreation is to fit us the more for his Service and works of our Calling And therefore are not to be made an occasion to turn our Hearts from him or neglect the other It is lent to refresh and not to fill to delight but not to satisfie to use but not to rest in them We are not to be happy before our time Even this may be learnt out of the nature of Recreations for they are hungry and empty and when immoderately pursued they are wearisome and cease to Recreate They please and divert when sparingly used but still are not found an adequate Happiness to Man. That irksomness and not satisfying that constant seeking after variety though little to be had not being contented even when one is tired with them make known all this Can Men feed on still and be nourished with Sauce only These do not gratifie the Soul otherwise then by rendring the Body more fit for her operations which cannot be always working Now what diverts makes them to stand still but when she is somewhat eased and relieved she hath an inclination to return to her proper Employment and hath regret to be hindred Happiness is the end that she drives at which is kept in another World we being only to prepare for it here in that method and way God hath Ordained In our course we are assaulted by many Temptations and proposals of Good which would deceive and turn aside God saw every thing be made and behold it was good Gen. 1. 31. Every thing that is not expresly forbidden may be lawfully used but an intermixture of evil came in afterwards so it may be turned and abused If Recreations are had according to the prescribed limits of Moderation they help to our Comfort there and Happiness hereafter but if excessively dwelt on they tend to Distraction and Misery The great danger of them is that then they hinder the Love of God make to forget him render us earthly-minded and quite estranged from spiritual things they consume precious time which should be spent in working out our Salvation and doing good to others The faculties of Soul are not exercised on those great and sutable Objects to which they were designed but are taken up with little and vain things Had we been only made for them to skip like Lambs or with the Leviathan to take his Pastime in the deep the same and ordinary endowments which they have would have served us also There would have been need of no more then power just to sport and play Reason might have been spared and the other Accomplishments of a Man. We may observe in the lower rank of Creatures after the briskness and festivities of Youth are over they do not leap up and down but serve only to the right end of their Being Because Recreations are commonly used to spend Time the tediousness Of Time and the passing away thereof whereof is so afflicting to some it can be no improper digression at least from the general Argument to say some what thereof If Man did reflect within himself and on the nature of things he
then last nights Dream It is finished and an end put to it hitherto all the pretended good vanishes away immediately with the several Acts. They dare not call to remembrance for Anguish of mind and sad Sighing they are more afraid to consider further on They desire to live over their time again not that they did find it altogether so pleasant but to be further off from what is behind this wish is as fruitless as it is tormenting The longer they continue to follow after sinful Pleasures and Profits They Treasure up Wrath against the day of VVratb and Revelation of the Righteous Judgment of God Rom. 2. 5. Now consider this ye that forget God least I tear you in pieces and there is none to deliver Psal 50. 22. Let the time hitherto suffice to have Sinned and Disobeyed your Maker But do so no more enter upon another Course of Life walk contrary to the former In that vast difference of the Actions of Men as to Obedience and Transgression the Conveniency and inconveniency the Pleasure and Pain pass away with the very Acts but the Good and Evil the Commendation or Guilt the Reward or Punishment they remain When things in this Place are done and over they are exactly the same as if they had never been at all and so is the nature of whatever is measured in Time but Gods Works are still worthy of himself For behold I Create new Heavens and a new Earth and the former shall not be remembrâ—d nor come into mind Isa 65. 17. They shall be much more glorious substantial and enduring We that are Creatures of a short Time here on Earth 2 Cor. 3. 10 11. shall also with the Transfiguration of the whole be advanced and made capable of being for ever When things are first done in a lesser degree in order to a greater When they are carried from Imperfection to Perfection When they are launched out from Time to Eternity thâ—s raises the greatest Admiration of the Wisdom of the Agent O Lord how great are thy Works thy Thoughts are very deep Psal 92. 5. I know that whatever God doth it shall be for ever nothing can be put to it nor any thing taken from it and God doeth it that Men should fear before him Eccles 3. 14. There is no annihilation in things without Life so there may be no utter end in things with Life We have no express Revelation that Beasts Birds and Creeping things do Absolutely and Eternally Perish And as there is a strong desire in us of being for ever so the same instinct may be there ingrafted How know we but God to manifest his own Glory and Goodness may in the great Renovation of all things raise them up also to an higher state answerable to that they had here See and Consider well of Psal 104. 29 30 31. We see things come into Being which before were not all so to us they seem to cease again and just the same as if they had never been Such is Man himself whose Resurrection we do not behold as yet but it is made known to us from God that it will be and observing the like in Nature and even our Reason inferring the same which bears a lesser Testimony unto Faith that all things indeed are so Time and Motion do now divide the World and this tends unto and as it were shews the Eternal Rest Of all the Revolutions of the Sun over our Head we enjoy nothing but the present Thoughts maâ—â— run backwards or forwards but the impression of them now aâ—fects and so it is more of things of sence they Delight or Torment only whilst had or suffered The present soon passes into the condition of past Like Water that runneth apace the Streams are gone whilst seen others succeed which are just looked on One thing is catched at and the other drops away and so the one part perishes whilst the other is had There is no Time like the present and yet it is the least of all for compare it â—o what hath been and shall be and it is but a Moment to Years and Ages It is short but the tediousness thereof most Afflicts Those Pastimes which are said to make the Time pass away do it no otherwise then by taking away the Thoughts thereof So it is in Business Time in it self always passes with a certain and equal space but idleness makes most to think thereon and so it seems to delay Which shews how Man 's Nature is designed for Action and abhors Misery for he is Tormented with the tediousness of Time wishing that would hast away when he is free from the one and oppressed with the other Which prompts him to his right end and to that he is further quickened by Consideration of the Threatnings for if the least evil is so irksome and grievous when it is now light for a moment yet that is desired to pass away or the removal thereof much more should he endeavour to avoid the exceeding and eternal Misery When our mind is restless and uneasie it is a sign that we are not about our proper Business not in the right way nor going to that place where all are called and invited But when our Spirit is throughly pleased and satisfied when we can prove our selves and rejoyce in our own work then things are as they should be There is a natural and strong Inclination in the Soul to be Happy she is for doing those things which tend to that is vexed at what is contrary or hinders Commune with your own Heart upon your Bed and be still Psal 4. 4. Enter a little upon Retirement and get free from the Disturbance of outward things and then conclude what is to be done The shortness and determination of all things of this World doth manifest that they are not the proper end of Man they either go away from him or he from them And then what prudence is it to be still doing which profits but little at the very instant and nothing at all afterwards which thrust out greater concerns that are now to be begun and to remain for ever God now Commandeth all Men every where to Repent Acts 17. 30. The Language of Canaan like the Author thereof runs in the present Tence which though it may be understood of this Life this being the same to the days of Eternity aâ— this Minute to all our Time here Yet seeing we live in this point only Whosoever doth the Work of God doth it at the present Time for whatever we do is present and just before us And therefore it is a foolish delay and excuse with which the Devil deceives reasonable Creatures who caâ—e not to do a thing now but hereafter Whereas if they are against it only upon the account of its being present and would put it off they might know Either the future opportunity will be or not if the first then it will be also present with more disadvantages and difficulties
a Man is Cheated of himself so are they who so pass through this World as if certainly there was an end of them and no more Their doings turn upon this Point Whether there be an Immortality and Resurrection Which themselves do not absolutely disbelieve but not examine nor consider of What vast Multitudes have been cut off before their Time by Engaging themselves in unnecessary Wars Duels Revengâ— and many more by the murdering Sins of Gluttony Drunkenness and uncleanness All these make a shew of Courage Tush they are not afraid of Death or what may be afterwards They would not seem concerned for these things This their way is esteemed Gallantry of Spirit a Noble Resolution a Worthy Temper But what if upon the strict scrutiny it should appear to be Folly and Madness strip them of their Armour and Habiliments of War look underneath and we shall see a dull inconsiderate Soul under the Vizour of Courage That properly consists in the middle between Fear and Boldness for it is Miserable and foolish to fear where no Fear is it is often an hindrance and keeps off from obtaining Good and therefore true Resolution drives away all this so on the other hand to thrust ones self upon Evils is meer rashness for it proceeds from Ignorance and Inconsideration of them and that is an insensible Boldness like the Horse they ride on to rush into the Battle Or if they have a little fore-sight and will dare on through Pride of Heart this is Folly. In every thing a Wise Man takes in Hand He first debates Whether the Good he shall gain will be greater and weigh down the Evil he shall subject himself unto Whether the talking Breath of others which perhaps he hears not or if he doth would but slightly affect him yet this will not make amends for sensible and lasting Pain Or if he goes further to give up his Life Is it prudence by having not made preparation before as commonly such is the case of those we speak of to plunge themselves into that dreadful uncertainty of the other World for a light and short Commendation in this and here they will be forgotten but their Souls will be still mindful and it may be with Anguish Condemn them there for what they sought to be applanded in this This Argument is to be applyed to those who erect wrong Principles of Action to prevent Mens making themselves Miserable but when they are set aright as in Obedience to God or comprehended under that in Duty to the King this same will turn on the other side for there the promised and assured Good is much greater then the Evil exposed unto as may be surther shewed anon If there may be less Lye and more Truth that reasonable Creatures may not be deceived with a Shadow and Appearance only but lay hold of the real Happiness That foregoing the false they may learn the true Courage Unless it be guided by Wisdom it brings no Good but Harm unto Men. Some Imagine these stand in opposition A Wise Man is seldom Couragious for he quickly perceives the danger and thenceâ—useth means to prevent or not to expose which is contrary to what is commonly called and esteemed Courage But if we consider that Establishment and Disposal of things God hath fixed how they are exactly â—itted for this Life of Tryal and future Reward there is a Wise and Wonderful agreement and connexion of them all Pleasure and Pain are the two Hinges on which all our Actions turn God Whose Thoughts are not as our Thoughts takes a contrary method to be glorified in his Creatures by requiring them to go against what they are commonly inclined unto His Commandments are made up of Negative and Positive what he forbids and what he enjoyns In the first is a semblance of Pleasure and that is to be resisted in the other is a shew of Irksomness and Evil which is to be chosen and got over Here is the exercise of our Courage for it is necessary to the keeping of the Commandments Be ye therefore very Couragious to keep and to do all that is written in the Law of Moses that ye turn not aside therefrom to the right hand or to the left Josh 23. 6. â—o of whatever is Commanded by Christ in his Gospel Who hath further manifested an exceeding Reward and precious Promises which shall be certainly fulfilled These things indeed are not seen and therefore the Worldly Man knoweth them not but they stand upon the same Truth as all Religion doth It is evident there are desires and faculties in us which reach further and are capable to seek after greater things then the greatest here there are vast powers of Soul both to will and to do and there is somewhat provided answerable for them they were never put in to no purpose All those Generous and Honest Actions in resisting of Evil and following Good are more then labouring for the Wind. An empty short applause which vanishes with the Breath that gives it being is not a sufficient compensation from them Most commonly they have not so much as this for indeed the Fashionable Piety and Pharisaical Holiness may be highly esteemed amongst Men but the sincere Acts of Goodness that Zeal for God and Approbation of ones self unto him only the opposing Corruption meet with Dishonour Hatred evil Report from the World so the more excellent things have no present Encouragement or visible Benefit and there is need of much Resolution to perform them for the Difficulties and disadvantages are seen and felt but the Crown is afar of above the Clouds and not to be seen with Mortal Eye Faith makes it as certain as if seen a noble stedfastness of mind that will not be shaken nor terrified with present Hardship and Inconveniencies which is to be learnt by Diligence and Exerting it self in lesser Acts before puts upon doing of those things which are necessary to the obtaining thereof Set your Heart to this that all Gods Revelation is true and then be stedfast immovable in doing thereafter Add to your Faith Vertue the Original Word properly signifies Courage and to Vertue Knowledge 2 Pet. 1. 5 6. Implying that a real Perswasion that these things are so an unshaken Resolution of Soul which is not afraid of any amazement and goes not rashly on but understands what he doth this makes up the Christian Courage Which differs from that according to the World for this is after a little Temporal Good the other in pursuit after a Great and Eternal one The utmost here is uncertain for many labour after what they do not receive and if they do it signifies not much when had and fades away But to us he is Faithful that promises if we indeed strive and perform the Conditions It is worthy of our Thoughts being that we have not here a full satisfaction which shall not be taken from us nor we from that Be thou Faithful unto Death and I will give
satisfaction concerning that great doubt of Futurity There is a way shewed by patient continuance in well doing which any one may that will comply with and put forth the Principles of Good in him to partake of the blessed Immortality Rom. 4. 20. If it were not to derogate from Faith by which God is Glorified I could lay down how our Religion relies upon the greatest certainty that possibly can be for the Happiness and Safety of Mankind So where Philosophy was at a loss this helps and gives firm establishment to the Man as it shews unto him how his Condition shall be after Death according as he orders his Conversaâ—ion now It may be said he need not trouble himself with things afar of yet they may be nearer then he is aware even to Morrow The time after he is gone out of the World is manifestly Ionger then whilst he is in and will as certainly be so he is equally obliged to be concerned about it It is a sad case when one must be forced to borrow Comfort from the other World for then commonly none is to be had in this whereof we are most assured because we are herein but the other is to come and of doubtful Expectation Shew us some Relief here Such are the suggestions of Unbelief which yet may be answered by Sence and by Reason for our Fyes behold other parts of the World then what we are in now â—â—e Spirit from within testifies that we are not here in our prâ—per place Experience assures we must depart hence in a very little time The natural Understanding leads up to the Knowledge of God who made and governs all things We can well suppose that he who gave a Being and so many Conveniencies for one part of us can also provide for the other As he is the Father of Mcrcies so the God of all Consolation we taste and see them so we may perceive this also The nourishment of the Body according to his appointed means springs from the Earth whence it was taken so likewise doth the true Comfort of the Soul according to its Original come from above the Father the Word and the Spirit There is nothing below sutable to this Spiritual and Restless part of us lf we had Comfort only in the things of this World we were of all Creatures must Miserable for they Psal 145. 16 19. have what satiâ—fies from what is before them but not we being designed to Thirst and Labour after greater things A Voice was heard in Rama Lamentation and bitter Weeping Rachel Weeping for her Children refused to be Comforted for her Children because they were not Jer. 31. 15. So it is all the World over people are irrecoverably deprived of persons and things Nothing can countervail the loss of them but hope of having and meeting them again for which we are beholden unto a Resurrection and another State. It is manifest they are not had here again and we are tormented with earnest longings after them and have real thoughts of seeing them yet again which were never put in our nature in Vain Thus Man dieth not as a Beast dieth for there are no such affections from the Dam or others of the Herd as we have concerning Relations Friends and Acquaintance Saith the Messias our Lord These things have I spoken unto you that in me ye might have peace in the World ye shall have Tribulation but be of good cheer I have overcome the World John 16. 33. If the Heavens were not sometimes opened and a little dew did descend from above If we had not sometimes little sprinklings of the Divine Favour If we had not recourse to that Book where the words are pleasant as an Honey-Comb Sweet to the Soul and Health to the Bones Prov. 16. 24. We should have a weary and tiresome Journey through this place for here is no rest and nothing proper for us How prophetically do Men speak of Fnturity before it was plainly revealed I Gen. 49. 18. have waited sor thy Salvation O Lord saith dying Jacob. The Words seem to come in without Connexion on the former as Light immediately sprung into the Soul a full assurance then of what he had faintly hoped and fore-thought of his few and evil days and now it was beginning to be accomplished I had fainted unless I had believed to see the Goodness of the Lord in the Land of the Living Psal 27. 13. This is not for all here are dead or dying so we are as soon as we begin to draw Breath Even the Inhabitants of the earthly Canaan do not boast of the Happiness which aâ—ises from the Ground of their Health and Plenty but of the Goodness and loving Kindness of the Lord of their Trust in him Much more should those under the Gospel Who are kept by the power of God through Faith unto Salvation ready to be revealed in the last time 1 Pet. 4. 5. Let not your Hearts be troubled Believe in God Believe in me John 14. 1. The Sence of him above under whose good Providence we live all our days those many Mansions in his House verse 2. So there is room for us if we use his Grace to become meet these are greater Comforts then the World can give which are not to be despised nor cast off as a resâ—rve for compare them a little with yours ye worldly Minded and Unbelievers The reason why you set them at naught is from Want and Ignorance But wo unto you that are Rich sor yet have received your Consolation VVo unto you that are Full for ye shall Hunger VVo unto you that Laugh now for ye shall Mourn and Weep Luke 6. 24 25. Being puffed up with Sensnality and your Souls become as it were of the same nature with the Body they begin to rellish the same Enjoyments also and to approve of them You now care for nothing more but you shall be taken from these things You who rejectthe good things of Gods Kingdom now offered unto you shall then lament the refusal of them Will you lightly esteem of that which doth ever remain when those things are done away which you highly value now Only be Wise in time consider of that before hand which you must at length be sensible of whither you will or not Tâ—y and be acquainte and your selves will affirm not withstanding all Pleasures Enjoyment Company and Recreations the two first make Brutish not Happy the others make unmindful for a little while but do not prevent Misery yet in the midst of Health Life and Vigour much more in the time of Tribulation There is no such true Happiness and sincere Comfort as what arises from God and the things of another World. Evil doth beset and fall upon us in the threeâ—old capacity of Mind Body and Estate which doth Afflict as it disturbs and is contrary Of Sorrow to the regular Order of each Indeed they especially the two first are connected that if the one suffers
made sensible but is as it were a meer Trunk or Engine for the Soul to Act in We know less of the way of the Spirit then of other things but since what was written Eccles 11. 5. there hath morâ— Revelation come forth What appears from thence and manifest reason is to be laid open that we may know how to Labour after our proper Happiness We should have been very much in the dark if not for the Law and Testimony and the light in them yet still we are shut in a narrow Room closely coâ—fined within the Walls of thick Clay so we must not expect a perfect knowledge thereof till this shall be made glorious and transparent For now we see through a Glass darkly but then face to face Now I know in part but then shall I know even as also I am known 1 Cor. 13. 12. It is no small inconsiderable thing for observe with what it is ranked The Lord stretcheth forth the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him Zech. 12. 1. It being the manner of his wonderful working to comprize a great matter in a small place And this argues the Excellency of spiritual things that they are of equal with material though these seem as much greater as the Ocean is to a single drop and therefore are as worthy to be sought after as what may be seen or handled now with the outward Senses Such is the Wisdom and Contrivance of God that those things are declared unto us whilst in the Flesh and in a World of sensible Carnal things That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life for the life was manifested 1 John 1. 1 2. Now these cannot be Eat nor Drunk nor keep Warm but yet are recâ—ived in and as sensible to the Soul as they are to the Body And also have the aid of Sense to convey them in And tend equally â—o her bettering growth and Establishment The Soul may be known by its Operations which may be distinguished as we give Names to the several parts of the Body by the Understanding Will and Affections By the first we have the knowledge of Good and Evil Truth Of the Understanding and Falshood to follow the one and â—schew the other which we naturally and readily do For though the Practise of the World discovers that Men are Wise to do evil and to do good have no knowledge Jer. 4. 22. they forsake the Truth and greedily run after Errour yet not apprehending them such but through counterfeit and disguise appear to them as good and true Their understanding being darkened doth not see throughly in things and they looking through a false Glass judge according to the outside and mistake appearances for good and delusions for truth Men are deceived by false Notions for they follow after what is seemingly best and convenient If the mind did see clearly into the things separate from the deceitful Varnish they have put on if the Fogs were dispelled within and without they would not miss of the good and right way If any man walk in the day he stumbleth not because he seeth the the light of this World But if a man walketh in the night he stumbleth because there is no light in him John 11. 9. And this is the Condition of People at first though it is hard to let so much light into some Men that they may just discern their own state It is certain mankind did as little know what they most ought the things of God and another World their own future Happiness and how to secure it as those now in the dark night see of the things of this World. That Revelation which he hath made in Scripture doth discover it all as plainly as the Sun shineth in the Firmament to see the things before us And if those be made appear to concern us as much as these do then a like understanding of them will be found altogether necessary Every one knoweth that barely to see signifieth not much without Reason or Sense within manifesting their Nature whether good or evil unto us for otherwise Poison might be received in as wholsome Food He is reckoned a Fool who cannot put a difference in things of common Life between what is for his Welfare and Harm He is thought a heedless Fellow and next to madness who hath no regard to what may preserve or what may destroy He is reputed stubborn and wilful and unpitied when he falls into Misery who would not suffer himself to be forewarned thereof nor would use means when he might to prevent it All this is exactly so as to the World to come The Holy Ghost doth often use the similitude of light and darkness by the former signifying that manifestation of the Will of God to us Men what he would have us to know and more particularly for that which came by the Gospel of Jesus Christ which is in order to recovering of sight to the blind Luke 4. 18. see Isa 9. 12. 60. 1 2 3. Mal. 4. 2. Luke 1. 78 79. John 1. 4 5. The Condition of those before and the refusal of it is darkness They know not neither will they understand they walk on in darkness Ps 82. 5. Even at this very day This is the Condemnation that light is come into the World and Men love darkness rather then light because their Deeds are evil for every one that doth evil hateth the light neither cometh Eph. 5. 13. to the light least his Deeds should be reproved John 3. 19 20 But alas What siguifieth this pitiful shift For no Mans sins are to another but to God only and he knoweth them as well with their utmost Sinfulness and Aggravation as if committed openly before all the World. The darkness hideth not from thee Ps 139. 12. The light is not manifested to make our Sins known for they are before but for the Prevention and avoiding of them Gods Will would be done on Earth as it is in Heaven if his ways were as much known For they who know him will not offend against him Our Souls would escape out of the Snare of the Fowler if we did see it laid for us We should not yield to Satans Temptation if we did know the utmost in it no more then a Wise man Acts against his Reason and Interest for the alone Promise of a Rattle or Childish Toy If he had not to do with Fools and Blind he could not drill them on with such Toys and Vanities The Lust of the Flesh the Lust of the Eyes and the Pride of Life Pleasures Riches and Honour are the baits he uses which make a Glorious shew and pretence to be the good things allotted to the Sons of Men. At first sight they dazzle our Eyes we perceive nothing but Beauty and Loveliness in them yet
him whom it is impossible to lie His good things promised and reserved are altogether as worthy to be depended on And though they surmise the return may be long however it is short before and certain that we go hence and we will trust our God for what may be hereafter But what if it should be said that as to this present time we are no losers All things are desired for Contentment and present Happiness again we abhor and are afraid upon the account of Evil and Misery Now if God doth continue this still without so much of those outward means if he only permits the superfluities to be taken away but instead of them gives greater Peace and Satisfaction then they would yield What harm is in all this Those who take joyfully the spoiling of their Goods as some have done are in the same or rather a better condition then those who have kept them for they have not that degree of rejoycing And so he that can finish his Course with Joy Acts 20. 23 24. when Bonds and Afflictions every where abide him is as happy as those at full Liberty for they do not so Indeed all the inconveniences of this Life are little but when they are willingly submitted unto out of Conscience towards God he sanctifies and sweetens them unto us and we are contented as if we had them not all It is small whatever we can do to testifie our Love and Obedience unto God the utmost is to part with Life for his sake when it is taken away by Wicked Men God is pleased to try many of his Servants thus far to see what they will endure for him and to let the wickedness of Men go on that he may behold what they will do against him Let none object foolishness to the Sufferers For in their falling they stay on him who gave them and all Mankind Life and Breath What can be more reasonable then to Sacrifice that up unto him which he lent them at first to Glorifie God by their Death when he will raise them up again and reward them In all Christian Sufferings it is to turn gainer for the other World the more thou shalt endure the more thou shalt be Crowned it is a laying in a Foundation against the time to come and if I may so speak a putting Isa 61. 7. in for a greater share of Glory The more thou art despised and abhorred by Men the more thou shalt be had in honour for cruel Mockings and Scourgings there will be Commendations and those shall be healed and done away for being Destitute Afflicted Tormented will succeed greater degrees of the contrary Happiness I do not admire that those Primitive and Blessed Souls when they were lodged in the Body as we are now and beset with the same Temptations and of like passions yet did so desire Martyrdom and seek after Suffering even so far that they did run to a pious extream of well-meaning forwardness We again decline it as much their Faith was more lively but we that do stand in the latter days on the earth find that decay thereof our Lord foretold which makes Men willing to shift it off by lawful or unlawful means and when all these fail then only they are for turning Martyrs and Suffering for Christ It is a good expedient to begin by little and little and try first whether we can hold a Finger in the Flame before we expose the whole Body to the Fire Whether we can endure a little Reproach Loss to be forsaken and other trifling Inconveniencies before we come to the greater Afflictions of the Gospel The least have their reward If this be absurd and simple Doctrine it must be only so with Unbelievers Let a Plutarch or Epictetus who did see no further then this present time who might talk but did not know of more then the conveniency of this Life deliver that prudent Aphorism ' He that accomedates himself to the present affairs is Wise But we have not so lâ—â—ned Christ Eph. 4. 20. Indeed he hath taught us to flee from Persecution to avoid it by speed but we are to decline it by nothing which in the least tends to the dishonour of Him and his Religion by nothing that betwrayes Unbelief or Distrust or is any ways contrary to the Doctrine he gave us He left no Rules of Policy or common esteemed Wisdom for that may prove an occasion to being on sinful compliances and after making a question whether they were so or not see 1 Pet. 4. If any one suffer as a Christian not according to the common nâ—tions thereof but as it is written in the Word of God by living according to the Rules and Directions there And the Man is perswaded so in his mind that which now invites and approves of him for so doing will be his witness hereafter to find acceptance with Almighty God. There is no great danger of being mistaken for the lines of Good and Evil Duty and Sin are so clearly written in the Hearts of all especially of those who arrive to that eminency as to suffer for God's sake that he may perfectly understand them Such a one must for some time have done the Will of God and then we know what is asserted and by whom John 7. 17. for outward Profession or Hypocrisie may go a great way but not to part with worldly Interest or Life it self Whereas sincerity will oblige on still and he that really designs for the Kingdom above will pass through the Tribulation which lies in the way Therefore it is to be presumed he knows it and cannot avoid without going out which he will not do It is truly said The Cause and not the Passion doth make the Martyr yet if he who hath no Pride nor vain-Glory no Sinister impulsive but is acted by the alone Principle of a good Conscience whereof no Man can judge but himself however if he should be deceived as to that seeing it is not out of wilful ignorance for that is far from the Godly without question God will be Merciful and reward his honest meaning to serve and obey him An upright and sincere mind is very acceptable with him I will spare them as a Man spareth his own Son that serveth him Mal. 3. 17. Now if a Child should do a thing with a good intent to please his Father though he did not require it yet still the good will and intent is accepted the same it is of God towards us Men. If this be not true Divinity we are left at the greatest uncertainty that can be for we are all but Babes and Sucklings to God the highest acts of our Soul are but ignorance before him We cannot be Wise beyond our selves and we take the same manner to please him as our Superiours on Earth And according to this is the whole Scripture his own Revelation to mankind Only let us have a good mind towards God and the Spirit he hath given us is
to judge and make application of his Word to our several Actâ—ons Let others censure such an one as a rash unadvised Fool an ignorant deluded Soul or an hundred kind of surmises by which if it was at their disposing he should lose his Reward in Suffering for the Truth and Well-doing yet God is Judge himself Wherefore let them that suffer according to the Will of God commit the keeping of their Souls unto him in well-doing as unto a faithful Creator 1 Pet. 4. 19. Let others suspend their verdict and judge nothing before the time There is as much certainty in this Duty as any and here we may go upon sure grounds As heretofore Christ Crucified was to the Greeks Foolishness 1 Cor. 1 23. so even at this day that Appendix to it the thing of loss and inconvenience is reckoned Folly by those who hold fast the Name of Christ but unless they have denied the Faith they cannot really think so for before them this Wisdom is justified and may be done before the Heathen World. It hath been demonstrated beyond all contradiction by our antient Apologists and Writers that Christianity is the best Wisdom in opposition to that of Philosophers and Wise-Men of the World. Theirs was defective could not reach any assurance and for the most part was about things of this Life which are but Dreams and Bubbles the exercises of a Childish mind for all things of this World are not worthy of the utmost concern and regard of the Rational and noble faculties of Man unless now as we are assured it be in order to those great perfect and durable things to come They of old did talk bravely but by actions did manifest that themselves were not Perswaded so Though they did pretend to set at naught the World the greatness thereof it was because they had it not for when it came in upon them they became Servants to it The like we have in our days who will talk yet higher in contempt of those things and yet more eagerly seek after them who catch at what they can get as much as they are able and then speak forth in contempt of the rest I am afraid this will be the Condemnation that Men will not do that for the Grace and Fear of God what others formerly did by Philosophy and vain Boasting That we who know and profess to believe greater things enforced with Promises and Threatnings yet will not do so much towards renouncing unlawful and abstracting from present things as they did The Wisdom set before us is greater but Man will not believe or not conform to it both which are unreasonable and foolish There is certainly some secret Enemy of mankind whom they see not that keeps them off Men could not do this of themselves for they may be assured Heaven will not drop into their Mouth it is as worthy to be sought after as the things of this World and doing but the same would bring us to the other Only as to this nothing stops but to that One doth let and will let until he be taken away He stands at our Elbow therefore let us know so much bid him stand off pray against his Temptation go to the Word of God and we shall not be ignorant of his devices and so be too cunning for him as we may by the assistance offered us If it was a matter of indifferency we could never be so backward to a thing that appears so very reasonable and makes such exceeding and assured Proposals of Good. Who is Wise and he shall understand these things Prudent and he shall know them Hos 14. 9. And unto Man he said Behold the Fear of the Lord that is Wisdom and to depart from Evil is Vnderstanding Job 28. 28. CHAP. XIV Of RIGHTEOUSNESS and JUSTICE THerefore all things whatsoever ye would that Men should do unto you do you even so to them for this is the Law and the Prophets Mat. 7. 12. Consider your selves exactly in the same circumstances and condition as the Person is with whom you deal and then let sincere and impartial Reason determine what thou wouldst have done to thee and so do unto him Here is a plain Rule given to know what is Just or not whether one doth Right or Wrong Thou shalt love thy Neighbour as thy self is the Epitome of the second Table and the particular Precepts thereof are but to give him what is just and equal according to the relation he stands in and that we should do him no wrong in those Instances or whatsoever comes under them The Prophets did mightily insist and press to the observation of the Law throughout all their Writings are Inculcations to Judgment Justice and Righteousness and much Threatning from God against Oppression Theft Deceit Lying Bribery and such like Isa 1. Jer. 7. 9 10 11. They did unvail the Hypocrisie of those who did make pretences to Devotion and thence think they might commit injurious Practices because they did ask God forgiveness and yet retain the Sins of griping the Poor spoiling the Fatherless and Widow and the several acts of Unrighteousness This enraged the People for so doth any thing which lights upon Lust or fancied Interest And they to conceal or excuse their own Shame did fall from one Wickedness to another from a lesser to a greater degree of Wrong from being injurious to their common Neighbours to Persecuting their own Prophets also They might thus Palliate the matter before short-sighted Men But all things are naked and opened unto the Eyes of him with whom we have to do Heb. 4. 13. And by this way they did provoke him yet more Even now Whosoever is an Enemy to Religion or to those set up in defence of it he doth something which that condemns and therefore shews forth Spite and Malice There doth not arise such a bitter rancour in the minds of Men against the Word and Ways of God if it is only for Sin as to themselves because for this they may have some Extenuation and Pitty from others through infirmity or pleasing of the Flesh But the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men Rom. 1. 18. and for the several acts of the last they become destitute and odious to all that know thereof We are strictly commanded whatever is Just Honest and of good Report and we are forbidden the contrary Justice is more enjoyned in Scripture then Piety towards God which is in the first place or Sobriety to our selves Whether the holy Spirit fore-seeing it would be more difficult to keep people unto it for they sooner decline and turn aside there being more Temptation of Worldly Advantage then is to be had by Ungodliness or they might mistake and suppose to have Devotion pass for an Atonement and Commutation of their Sin Or God willing the Happiness of his Creatures as they lived in a community yet he hath aid more throughout his Word of our