who knows them better then he that made and established them rather then according to the common Vogue of others which is meer Opinion and Fancy of the multitude not to be justified from Truth nor Reason then he would be certainly Happy Let not thy Actions be according to others Sayings but be ruled by the Direction of Gods Word for this in most things is contrary to what is commonly received among us We are distinct and several Beings there is a mutual need to keep up Society yet that was intended for our â—enefit and not Destruction â—t is to geâ— Necessaries and Conveniencies for the Body to Admonish and â—nstruct one another this is only to help but to make nothing to assist and â—hew the waâ— but not to add or implant Power Still one Man is divided from another God and himself only is to work out his own Happiness and 't is not in the power of all the World besides so again if he fall away into Misery they cannot absolutely prevent He alone is sensible of the Good and none but himself shall groan â—or the Evil. In this is the Saying true God for us aâ—â— an◠〈◊〉 one for himself What the Israelites told David Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thousand of us is really so as to the meanest Peâ—â—â—â— â—e is more to himself then Ten Thousand times Ten Thousand which prompts especially to what the Prophet adviâ—es 〈◊〉 ye every Man his Soul from the fierce Anger of the Lord Jer. 51. 45. and in all other things relating to his Happineâ—s Our Savâ—our was made of the Seed of David according to the Flesh Rom. 1. 3. Paul doth also Stile some his Brethren according to the Flesh but there is no relation between Souls otherwise then from the common â—â—ock no more then between rayes of the Sun. They shall be all Taught of God as Children of the same Parent Only to talk together of the things pertaining to him and to put one another in mind how they shall most please him The stronger and elder should help the weak according to his different Grace But still as their Being so their End as their Works so their Reward and also of Siâ— and Punishment Every person sâ—all bear his own Burthen The way to Happiness is to live according to what is written in the Holy Book not what is thought in the foolish and corrupt minds of Men as they are such when in Opposition to that This is not so much besides the present Subject as may be first apprehended for this would help to the prevention of Murmuring and getting of Contentment The greater part of Mankind are in a middle state having neither Poverty nor Riches but Food convenient for them And yet are not satisfied Which proceeds from Covetousness Sensuality Pride of which it hath been discoursed severally By observing the â—nsolâ—nt and Contemptuous Carriage of others above them to avoid that they are discontented with what they have and seek greater things They are guided by the opinion of others which hinders from finding rest for it is in anothers power to disquiet them Contempt doth strangely exasperate and though a sure remedy is to despise Contempt yet through the dominion or remainders of Pride this is more easily said then done which yet Grace and Truth are able to subdue and mortâ—fie This would be of much Advantage â—or it is the greatest Sting of the lower Condition wherefore Men are so ashamed of it and are tempted to get higher by right or wrong For in a mean Estate Our Soul is exceedingly filled with â—he scorning of thâ—se that are at ease and with the Contempt of the Proud Psal 123. 4. Let not thy Heart envy Sinners but be thou in the fear of God all the day long Prov. 23. 17. Do not Sin to advance thy present Condition Look not so much upon others but mind thine own things to compare with those above thee will occâ—sion fretting and greedy dâ—sires Consider thy equals and thou art satisfied Cast thine Eye upon those inferiour and thou art thankful Many have not so much Who Labour long and Eat little Who endure great hardship to live but it is not so with thee And they seem less discontented They give praise to God and have good will to their Benefactors for every small Mercy and Kindness Art thou apt to Murmure and be Unthankful who hast more Those poor Wretches shall rise and Condemn thee for they were contented with less things Art thou better then they Pride will dictate so why if they had the same Advantage for Education they would have been the same also but even now God is more pleased with them because they are better satisfied with little then thou with more He that made them made thee who placed them in the lowest degree might have done so with thee also Will you Sin more because he hath dealt more Graciously Doth the Wild Ass bray when he hath Grass or loweth the Ox over his Fodder Job 6. 5. you have sâ—fficient for your natural needs Labour therewith and be contented It is time to come and visit those who are poor indeed that they may see the way how their Condition is to be remedied It is a sore Evil depressing the mind and making the Body seem yet more Vile and Sordid Yet now our Flesh is as the Flesh of our Brethren our Children as their Children Neh. 5. 5. There is no need of describing their Miseries for they are too much known and felt already Evil is no further to be manifested then is necessarv for Provision against it as a Wound is to be Launced in order to a Cure. It is alledged That Custom Their low Thoughts and Desires make this Condition easily born which we otherwise used think insupportable But a continued Evil which one is forced to submit unto all his days is so much the more Grievous Indeed it is Wisdom to have moderate desires stretched no further then the true worth and value of the thing There are Objects answering to each Faculty in Man he is made of perishingFlesh and an immortal spirit the one for Earthly things the other for Heavenly So he hath different desires according to them One covets after the things here and is contented The other those above which at present he is only seeking and in expectation of for they are to be revealed hereafter Now the error may be two ways if the Man lets out both after present and visible things then he is but half satisfied On the contrary it is when they are both stifled and confined within this World when they are pressed down to the Earth and aim no further We have Instances of both mistakes in the Rich Voluptuary and the Poor and Foolish person the first runs out after Happiness till he is tired and disappointed the other cannot do that through Want but he rubs through as contentedly as he can with what is before him not thinking above but is Ignorant and
Word to inform us aright that we may not be deceived but so to use as not to abuse them It is the same to all Mankind what he saith to that Nation O Israel thou hast destroyed thy self but in me is thy help Hos 13. 9. As a way is shewed to the things of the Flesh so of the Spirit for Man is made up of both he doth already know and labour after what appertains to that let him do the same to the other He is to work out his Salvation and Happiness which are both the same thing for God worketh in him to will and to do who hath given Grace and Power If thou cryest after Knowledge and liftest up thy voice for Vnderstanding if thou seekest for her as Silver and searchest for her as for hidden Treasure Then shalt thou understand the fear of the Lord and find the Knowledge of God Pro. 2. 3 4 5. Thou shalt learn his Kingdom and Dominion over us Creatures and acknowledge as most due our own obedience and subjection thou shalt fully apprehend the things pertaining to it and what is contrary or an hindrance To him that perfectly knoweth what are the right and true means to Happiness the attainment is easie To separate the precious from the vile to lay hold of the real good from meer appearances to find out something more then this World gives for which we are beholden unto Gods Revelation in Scripture to obtain the sure hope and expectation of good things to come If a way is pointed out how any one may be happy if he is endued with Power to go therein for he may understand and he may do I think more cannot be desired unless he is forced unto it which none is But all are prompted with the same inclination as to eat when hungry Indeed the spiritual part can be longer in suspence without true Happiness then the Body its Nonrishment for it is a more excellent and enduring substance yet it desires that as much as the other being and support If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shall bear it Pro. 9. 12. If thou wouldst learn to refer all things to Gods Glory and under that to thy own Happiness Examine every days Actions how they promote this end What am I the happier for having had or done this such things pass away and fail be thou for what endures and grows up Renounce what is seemingly delectable and fancy and endeavour after real Goodness and Wisdom If the true Christian may be manifested to be more happy in his manner of Life thâ—n the natural ungodly Man with all his sinful Pleasures and Profits who is sincere making the Scripture the Rule of his Actions if he may be found more blessed then outward Professors or those who keep some of the Commandments of God and neglect others under the false pretence of more Happiness and conveniency If it can be made evident that to have respect unto them all is Peace how the least Varietation is disquiet and Ps 119. 6. misery and a greater loss then the supposed benefit This is directly to oppose the Enemy of Gods Kingdom and Mans Happiness and to take from him all his Armour wherein he trusts Luk. 11. 22. for the Bait of every Temptation is Pleasure Conveniency and Advantage now Happiness is more then all these and there succeeds in the room of the other Truth and real Gain Peace and future Glory The World need not be angry but should rather pray for good Luck in this undertaking in that it is only pleaded for to which they are strictly required by gracious Promises and severe Threatnings God is above and greater then Man and therefore it is no fault to speak for his Government And there are in our selves earnest Longings after Satisfaction give it me or else I die so we are to be acquainted throughly that it is in God only Amongst all those Divisions and Opinions concerning Happiness wherein those of Old were so puzled one is to be fixed upon true and certain after a diligent search through the whole Creation and so often returned all is Vanity and Vexation of Spirit the Conclusion of the whole matter is here to be more particularly surveyed Fear God and keep his Commandments for this is the whole Duty of Man Eccles 12 13. His greatest Happiness even in this life doth consist herein This Proposition by Gods assistance which I do humbly and earnestly implore O send out thy Light and thy Truth let them lead me I shall endeavour to manifest the general Opinion of mankind is against this they will own as much Ps 43. 3. with their lips outwardly but contradict it by their own Actions But yet Truth if cleared and brought forth will prevail with â—nprejudiced unbyassed mindâ— If any are not so it is through lust interest or humour which they think as some helps towards Happiness and therefore if they should hinder the impartial inquiry after that it is to be hoped they may be laid aside The utmost Happiness of this World is to be free from as many Evils as possible and to enjoy as much good as may be had in this state of Humiliation and Imperfection God would not have any Man to be perfectly and absolutely Happy as to this prefent time Himself alone is the Blessed Mark 4. 61. He is the Fountain of all Happiness and reserves for those to be Partakers thereof who shall be found worthy The design of the following Discourses is that we may prepare and make sure of that above all things and to pass through here with more Comfort and fewer Evils then usually Men do But sincere compleat and uninterrupted Happiness is not to be expected in this Earth for it would take off our desire from God and his Kingdom and also we could not bear it according to the Capacity we are now in There is to be seen by his wise providential ordering a Succession and mixture of Good and Evil sweet and bitter and we have all things in an imperfect manner But Man either not knowing or wilful going contrary to this design of Almighty God would fain be truly Happy and that presently with which Temptation the Devil prevails over him to revolt from God and break his Commandments suggesting a full Satisfaction may be had when it is ordained otherwise As it always proves a mistake so most commonly the Person not recovering from it when he comes to know as much it proves destructive and miserable to him Did he but patiently wait and stand still he might see the Salvation of God. The Lord doth design the Happiness of his Creatures and why are they not contented he should go his own way in bringing to pass his gracious Work At first he made us without our selves and now he would make us Happy with our selves if we would not run before but follow hard after him Ps 63. 8. in the way he shews
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
Holiness insinuating as if God's Law was too strict it curbs free nature and deprives of Happiness Why should not a young Man enjoy pleasure He furnishes with several Commendations of Drunkenness Lust and other deeds of darkness He uses all tricks and devices to get our first years for if he misses them he very seldom recovers the following so contrary it proves to the forementioned saying If a man keeps all Gods Commandements from his Youth knowing that therein is great reward and having respect still to that he despises the present pleasures of Sin finding more satisfaction in the way he walks in He knows the necessity and encouragement of Perseverance 1 Cor. 15. 58. 2 John verse 8. Rev. 2. 10. It cannot be denied but there have been some Apostates the Scripture never supposes or cautions against a vain and impossible thing see Ps 125 5. Ezâ—k 18. 24. Heb. 6. 4 5 6. 10 26 38. 12 15. 2 Pet. 2. 21 22. but these are few in comparison of those who hold out unto the end If they are well grounded in the Faith and lay a good Foundation If they are quite gone out of Egypt and leave not a hoof behind Exod. 10. 26. forsaking every evil way the Sin as dear to them as their right Eye And then if they sincerely endeavour still and are not lazy or negligent not omitting the means of Grace there is no great fear but these will receive the end of their Faith the Salvation of their Souls These love God and are loved by him Who loves with an everlasting Love Jâ—r 31 3. These shall receive the Crown of Life which the Lord hath promised to them that love him Jam. 1. 12. If Satan desires to sift them as Wheat yet our blessed Advocate prevails that their Faith fail not The ministring Spirits Heb. 1. 14. Ps 91. 11. 2 Kings 6. 16. preserve against the destroying We are put in mind of good to defeat the suggestions of evil endued with spiritual Wisdom to discern and avoid the Crafts and Deceits of our Adversaries Wherefore let him that thinketh he standeth take heâ—d least he fall 1 Cor. 10. 12. And having done all to stand Eph. 6. 13. for Christianity is not an idle state but compared to a Pilgrimage which is always going forward aâ—d using care not to be out of the way there is no doubt that the aforementioned Speech will ever be found true in him which ought to be razed out of the number of Proverbs whose nature is to be true for the most part but this is most commonly false and rules are laid down that it may be always Let none hence be discouraged from early walking in the way to Heaven We have a long Journey to go the sooner we set out so much the better If in the Spring time he hath all the year before him observing the directions in Scripture he shall neither miss the way nor be disappointed of the end which he proposes to himself For the Lord never said to the House of Jacob nor any one else Seek ye my face in vain Gird thy Sword upon thy Thigh O most mighty with thy Glory and Majesty And in thy Majesty ride prosperously because of Truth and Meekness and Righteousness Ps 45. 3 4. Looking unto Jesus there Prophesied of the Author and Finisher of our Faith. Consider him least you be weary and faint in your mind Heb. 12. 2 3. Grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. till thou come to the fulness of Stature to be a Perfect Man both in the divine and common acceptation which is the third stage of Life In which we are properly Men and reasonable Creatures the Body being at its utmost pitch the understanding ripe and sound Of Manhood Now we have a right estimate of things in their own nature what we formerly admired and were pleased with we daily disesteem The gayeties of Youth appear foolish and despisable Our thoughts are altered to more substantial things Company and getting of Money are two principal things this time is taken up with and therefore it is not to step much besides the Subject matter to treat severally of them according to our purposed method in their rightful use and contrary abuse all in pursuance to the general Argument Company is thought one Of Company and Solitariness of the chief good things belonging to the Sons of Men which whosoever doth not care for is pitied as Melancholy and Miserable Indeed we are made for Society and there is implanted an inclination in our Nature towards it Our Lord when he dwelt among us did freely converse with mankind So did his Apostles They did endeavour to turn many into the right way from whence they had strayed and did effectually answer the end of Society by doing good to others As for those who retire and shut themselves from the World upon the account of Religion do otherwise then those who did understand and Practice it most Let them spend much time in Devotion yet What receiveth he of thine hand Thy Righteousness may profit the son of man Job 35. 7 8. but who runs away he doth not exercise Acts thereof How can he love his Neighbour as himself which is one half of his Duty who never performs Offices of kindness unto him The Saints of old did not lurk in Dens and Caves of the Earth till driven there by Persecution And John Baptist was in the Deserts till the day of his shewing unto Israel Luk. 1. 80. but after he Preached and lived among Men. There is no example or precept in Scripture for the solitary Life The wilful Hermite who is for pleasing God in a way he hath not shewed nor commanded doth also violence to his own just Inclinations is continually discontented and wishes he had never been for he lives only to be sensible of sad Reflections He frets at the heavy Yoke he bears which as God ordained is easie and Light but himself by Additions hath made insupportable His Life through his own Foolish choice is become like the Owl in the Desert or the pensive Inhabitants of the Wilderness Let not the Reader mis-apprehend here or in any other place for the things themselves are not so much spoken against as the Excess and abuse of them Mans Nature which must be Coâ—â—ected in order to Happiness is addicted to extreams in declining one he runs to the other and leaves the middle way of Truth so turning aside into the by-paths of Error Some being sensible of the inconvenience of too much Solitariness therefore will not use it at all and yet great advantage may be thereby received One may better converse with God by Prayer and good Thoughts Our blessed Lord would go up to a Mountain to that intent upon it was transfigured and thence ascended into Heaven And who would follow him thither it is now expedient he should sometimes go alone up to high
strangely â—egenerated from the Practise of our Fathers living as if there was no such Command How few among us do observe the Royal Law Without are dogs Rev. 22 15. but these would be thought of the Christian Church who bite and devour one another Gal. 5. 15. If restrained by Laws of the Countrey which preserve outward Peace yet still are snarling at one another These go to Prayers as if there was no such Petition Forgive us our Trespasses as we forgive them that Trespass against us which must be begging a Curse and Condemnation instead of Blessing and Pardon These hear the Gospel which saith Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Eph. 5. 2. One would think there was no such thing as Love mentioned if he were to judge by the Actions of some People This is no slighting Matter or as some would make it a piece of Bravery in that they can live contrary to Rules and Preaching for it will be determined what the end of those must be who obey not the Gospel Hatred is contrary to Christianity as bitter to sweet or is possible for things to be one to another Let one do never so many Acts of Worship and Devotion yet if he liveth in Malice and Revenge Strife and Envying Hatred and Variance he hath the Name and shew of Religion but nothing of the benefit and reward thereof In this the Children of God are manifest and the Children of the Devil Whosoever doth not righteousness is not of God neither he that loveth not his Brother 1 John 3. 10. If he saith he is a Christian he is not but of the Synagogue of Satan Rev. 2. 9. the Author of all black and corrupt Principles There should be a greater measure of Love amongst those who have not only the form of Godliness but the Power thereof for they also are found defective in this Duty They love indeed but somewhat of Dissimulation and Partiality goes along with it The first is thought a thing so necessary that the common Saying is He that knows not to dissemble knows not how to live It is esteemed an Act of Prudence what the Apostle calls Fleshly Wisdom but contrary to that simplicity and Godly sincerity and the Grace of God 2 Cor. 1. 12. which did give him so much Comfort and not only unto him but to all that will alike observe it Who have Conscience towards God do as in his sight speak unto Men knowing that from him Dissimulation cannot be hid What John saith is observable which he applies to this My little Children let us love not in Word neither 〈◊〉 Tongue but in Deed and in Truth Why so Hereby we know that we are of the Truth and shall assure our Hearts before him for if our Heart condemn us God is Greater then our Hearts and knoweth all things 1 John 3. 18 19 20. A smiling Countenance or flattering Speech is not enough but you must attain unto unfeigned Love of the Brethren and see that ye love one another with a pure Heart fervently 1 Pet. 1. 22. Neither is it to be confined to one particular Sect or Party as if all the Elect of God were comprised in a National Church or such a Congregation While one saith I am of this another saith I am of that ye Hate Reproach and speak Evil of one another 1 Cor. 1. 12. Hatred Variance Emulations Strife Seditions Heresies exclude out of the Kingdom of God Gal. 5. 20 21. and therefore not to be kept up by those who equally hope to be Partakers thereof It would be better if there was no distinguishing Terms or Nick-names Be not ye called Rabbi for one is your Master even Christ and all ye are Brethren Mat. 23. 8. The Disciples were called Christians first in Antioch Acts 11. 26. and ought to have never been called any thing else for Mens Persons seeing that the Apostles refused it should not be had so much in Admiration as to give Denomination to their Followers and assume unto themselves that Honour which is due unto the Son of God only It hath given occasion to Divisions raised Heart-burnings and the utmost Malice among Men to the Destruction of Charity and Luke 10. 29. Peace It is observable that Christ explaining who was Neighbour to him that fell among Thieves instances in a Samaritan and there was Division and separate Meetings between the Jews and Samaritans as among us at this Day so it is the natural and necessary Construction of the great Commandment to shew Mercy and Love to those of a different perswasion We are all Members of one another and ought to be united under Christ our Head. Behold how good and pleasant it is for Brethren to dwell together Ps 133. 1 in Vnity Much Happiness arises from true Friendship and there is none comparable to that which is built upon the firm Foundation of Christianity Nothing can be more lasting and sure if upon that alone without the rotten Prop of Worldly and sinister Respects Whatever some pretend to generous Nature or Civility none is like that which results from Goodness and Duty The chiefest Love is to be shewed forth to those of our own Profession but yet to be extended unto all Mat. 5. 45. 1 Tim. 2. 1 3 4. for though at present some are Strangers from the Covenant of Grace yet we know not how soon they may come in however we are to love them as they were made after the similitude Jam. 3 9. of God and are our Fellow Creatures Honour all Men Love the Brotherhood 1 Pet. 2. 17. If it be possible as much as lieth in you live peaceably with all Men Rom. 12. 28. What can be more reasonable Hereby a Man is freed from all the torment of malice envying and strife he is not disturbed with thoughts of revenge or knawing reproach of others which are as so many Wracks and Instruments of Cruelty to those who give way to these Sins On the other hand if there be any Satisfaction in Love any Blessing in Peace any good in mutual kindness and affection he enjoys all this In this word Love all the Law is contained and obedience so as a necessary Conclusion from this all manner of Happiness A Second Passion is Fear At first sight it may seem strange Of Fear that this which troubleth and afflicts Man should also conduce towards his Happiness But God having set down such Decrees for our Salvation as expressed in Scripture this is necessary to attain it God was pleased to take this way to be glorified as to the Inhabitants of the Earth to declare his Sovereignty over the work of his hands to set up his Kingdom and Government over us to which are annexed Rewards and Punishments proportionable to the great King who hath prepared them Mal. 1. 14. Ps 95. 43. He may justly forbid a thing upon as severe a Penalty as
against he would not be after their liking Then they would not have this Man reign over them they will outwardly conclude him to be an Enemy to Jesus and pronounce it as lawful to destroy him as Bears and Wolves Whether he is so or not an uncharitable Opinion or false Accusation is sufficient ground with them to kill the Lords Anointed against whom none could lift up his hand and be guiltless This hath been the Divinity of some and mischievous in its effects but let it be examined by that word which is to try the Doctrines whether they be of Men or no. Christ delivered that command of Obedience to Magistrates at that very time when an Heathen Emperor was in the Throne when Herod and Pontius Pilate were subordinate Governours when he was Sentenced to Death by unjust judgment Peter would have hindred the execution but was commanded to put up his Sword in the Sheaf His Apostles Preached the same Doctrine after the Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ which doth manifest that some have interpreted the Gospel contrary to what the first Founders of it intended and have put that restriction which they never designed O ye perveâ—ters of the meaning of the Holy Ghost What authority have ye to do these things By your expositions and glosses you have diminished from the universal obligation of the commands Wherefore do you make distinctions where the Law maketh none To come to the Old Testament wherein ye so much trust what do ye think of Saul from whom God had rent the Kingdom and gave it to one better then he and though Saul did seek after his life yet Davids faithfulness and duty to him may be seen 1 Sam. 24. 5 6. 2 Sam. 1. There were many wicked Kings in Israel yet to none did the people hence take occasion to rebel or refuse their lawful injunctions neither is the least intimation from Gods Word so to do It was not because they were Jews and so the anointed of the Lord but even Cyrus a Gentile is thus called Isa 45. 1. And unto Nebuchadnezzar God gave the Kingdom Dan. 2. 37. So they are indefinitely called Gods Ministers Rom. 13. 6. It is not said of that single one but all in general The Kings rule several Countrys but over them all is the Great King or the whole Earth the Lord and Governour of the World. Thou shalt not speak evil of the Ruler of thy People Acts 23. 5. Upon no account although he doth what he should not In the original place Exod. 22. 28. It is doubtly forbid to lay on greater enforcement How can Men over-look such plain places when they are quick enough to spie out any thing that may be wrested to serve their wrong designs When they meet with such they have set their brains on work for a pâ—â—â—sible interpretation to delude the hearts of the simple They neglected to put them in mind to be subject to Principalities and Powers to obey Magistrates Tit. 3. 1. Whereas if they could bring any thing out of the Old Testament of zeal for the Lord of Hosts and â—ighting his Battles this was managed with all their skill and dexteritâ— to stir up Sedition and Rebellion but for those against them they did either omit or fasten their own sence quite turning that of the Holy Spirit To apply Maâ— 2. 7 8. The Priests lips should keep knowledge and they should seek the Law at his Mouth for hâ— is the Messenger of the Lord of Hosts But thâ—se departed out of the way they have caused many to stumble at the Gospel by Preaching contrary thereunto they have corrupted the covenant of race and been partial in the Law otherwise they could not turn Religion into Rebellion for this doth not allow the least Wickedness so neither that which is the greatest sin that is ordinarily committed against Man. It is against the immediate Oâ—dinance of God which he doth commonly punish and defeat in this life One would think Men might have taken warning by them that perished at the gain-saying Jude 11. of Core how the Earth opened and swallowed them up as if not â—it to live above ground who would have disturbed that order and government there Though this was set forth for an Example for all that hereafter should act rebelliously yet the Spirit of disobedience hath so worked in the minds of Men that they have not refrained from doing the same things Every Age since hath produced instances of those who â—ave not dâ—ed a death common to Men It would be endless to Number all the Traytors that have been in our own Nation I am unwilling to accuse mine own Country Men but I am afraid we are a reproach to Ezza 4. 15. our Neighbours that we are a rebellious Country and Enemies to Kings as by our Records and Histories it doth appear If we consult them we find that several have came to a miserable and untimely end If the business of Dathan and Abiram was afar of and long since these are later and come home What if in our our Memory some have been destroyed in a rebellious War others dyed like Dogs and had their Carcases hanged up for a Spectacle The Apostle 1 Cor. 10. mentioneth the punishment which fell upon the Jews to dehort others from those sins which were the occasion thereof so that may be here represented according to Truth which fell upon them that we may not commit Rebellion as some of them committed and fell and became as the dung of the Earth All these things happened for ensamples and are written for the admonition of those that come hereafter One must be moved with indignation to hear the Enemies of the Lord Blâ—spheme and the way of Truth evil spoken of to which nothing hath given greater occasion then the carriage of the pretended Religious especially in two things Disloyalty to the State and knavery between Man and Man. Then which nothing is more forbidden in Scripture which if rightly understood and obeyed would make the best Men and the best Subjects in the World he who lives accordingly is an Enemy to none much less to him whom God hath placed over his people Government is as necessary to the well being of the body politick as health to the Natural The ligatures and strings do hold together the several parts so that doth joyn the Members of the Common-wealth dependant and subordinate one to the other and prevents that confusion which would otherwise ensue Every Man enjoys his own his Person Fame and Estate are preserved from wrong and injury he hath all the outward good which can be desired in this World. God hath in a wonderful manner from time to time been pouring forth his benefits upon the undeserving Sons of Men he hath given all his Law to make us happy and excellently contrived that part which relaâ—es to keepâ—ng up that order which he did first
burning by a meer perswasion only then also men might escape the damnation of Hell by only thinking there is no such thing To argue there is no God because the Foâ—l hath said so in his heart Psal 14. 1. is as ridiculous as it would be for one to pretend to extinguish the light of the Sun by shutting his eyes Let them think he is not or he sleepeth doth not concern himself with the affairs of Mankind yet himself hath said I AM THAT I AM Exod. 3. 14. and declares himself in that Magnificent manner Deut. 32. 40 41 42 43. So let all the world say to the contrary it signifieth not The word he hath spoken shall stand and he will do according to it let all mankind dispute or think what they will. If they will not believe they must perish in their unbelief if they do that but will not give heed to obey the truth thereof they also shall be punished from the presence of the Lord and from the glory of his power Both these are follies so great that there wants a name to express them yet this last seems to be greatest for there are in Scripture such forcible arguments to obedience that who believes must be as absolute a fool or madman if they do not work upon him as he who refuses a great Estate when offered or run himself into a fire when he may pass by and avoid it Go ye into all the World and Preach the Gospel to every Creature He that believeth and is Baptized shall be saved but he that believeth not shall be damned Mark 16. 15 16. said our Lord to his Disciples Which may prevent the Whispering of Court-Chaplains that Christ gave no command to Kings if they are not Creatures they have an immunity from Gods Law otherwise not When only in Judah God was known he expected Obedience from the King thereof all one as from the People yea rather more for the spirit of God takes particular notice who served him and who did not with account of those Mercies and Judgments they received accordingly as every one knows who doth read the Old Testament But now the fulness of time is come to which belongs that â—rophesie Kings shall be her nursing Fathers and Queens her nuâ—sing Mothers It was some considerable time after Christ and his Apostles were upon the Earth before any King or Emperour was converted to the Faith and even now it is only so of one part of the World defaced with much Corruption Wickedness and Ignorance So we are to expect a further and universal fulfilling of Isa 60 3. 11. Psal 72 11. Psal 102. 15 22. Rev. 11. 15. and chap. 21. vers 24 26. Themselves are subject to the only Potentate the King immortal invisible and only Wise God if they are so â—reely he accepts thereof but if they will reign wholly themselves and not let him reign over them if they do not glorify the God in whâ—sâ— hand their breath is Dan. 5. 23. he will account with them when that is taken away and manifest that he is stronger They are Potsherds of the Earth though of the largest size yet between them and their Maker is but alike difference being infinite in both as between the High and Lofty one and the meanest Man. They came here to the same end and purpose as others they also were designed to set forth the glory of God though in a more eminent manner they are made to act according to his Laws both as they relate to their private capacity as Men and to the publick of Kings as they must answer for themselves to the Lord who is high above all the Earth who is exalted far above all Gods Psal 97. 9. Happy is he who doth comply with this will of the Almighty That hath learnt to fear the Lord his God to keep all the words of his Law and his Statutes to do them whose heart is not lifted up above his Brethren and doth not turn aside from the Commandment to the right hand or to left to the end he may prolong his days in his Kingdom he and his Children in the midst of Israel Deut. 17. 19 20. In his own Country and Dominion that ended he may be received up into Gods Kingdom above for this promise is come in under the Gospel Neither is the other taken away but rather obscured that is not so much mentioned under the Manifestation of the Greater the like promise remains still annexed to the first Commandment Ephes 6. 2 3. And here is the alike reason The observation of the conditions of the promise do according to Gods establishment of things tend towards the obtaining of it and so on the contrary it is of the threatnings which come on by sin and ignorance But further Gods special providence is over his own People and more particularly over his Anointed It is he that giveth Salvation unto Kings Psal 144. 10. Not that all good Kings have always temporal deliverances for there is the example of Josiah who had that excellent Character 2 Kings 23. 25. The reason of whose untimely Death seems to be given in the verse following If God doth sometimes let the Righteous fall his wayes are justice and goodness it is not for ever for it will be abundantly made up in the day of recompence But Jehosaphat sought to the Lord God of his Father and walked in his Commandments and not after the doings of Israel therefore the Lord established the Kingdom in his hand and all Judah brought to Jehosaphat presents and he had riches and honour in abundance 2 Chron. 17. 4 5. Something may be hence gathered for God is the same still No accepter of Persons but in every Nation he that feareth him and worketh Righteousness is accepted with him Acts 10. 34 35. Let the King be assured that if he cleaves unto God with his whole heart and puts away Idolatry and false Worship he shall have Temporal or Eternal Salvation that most commonly this most certainly but rather both It is so well pleasing unto God when those obey him whom he hath placed in the highest Room on Earth that he rewards them here and hereafter To rule according to Gods Commandments is the most safe way to preserve them in the Royal Seat of their Ancestors In mercy shall the Throne be established and he shall sit upon it in Truth in the Tabernacle of David judging and seeking judgment and hasting Righteousness Isa 16. 5. Did not thy Father Eat and Drink and do Judgment and Justice and then it was well with him be judged the cause of the Poor and Needy then it was well with him was not this to know me saith the Lord Jer. 22. 16. Every one that hath but the common sence of humanity must love honour and obey him and these will be such a safe-guard to his person that those his implacable Enemies whom no goodness can overcome will be forced to lick the dust for a Good
which is according to Deut. 16. 18. and hath been the continued usage of all Nations As these discharge their Trust committed by their Sovereign he doth commonly annex Honour and Profits Thus Numb 27. 20. they and their Posterity become Noble according to the Titles he hath given them David a King equal in Power and Majesty to the rest of the Earth freely and according to truth acknowledges 1 Chron. 29. 11 12. what some Monarchs will not speak out God giveth Honour unto the King who conveyeth it down so all is to be derived from him This way of advancement in it self is good and lawful for the King is to give Praise to them that do well 1 Pet. 2. 14. but especially to those who with Wisdom uprightness and diligence manage that Authority intrusted with them Neither was it only allowable in the time of Carnal Ordinances but remains now under the more spiritual Dispensation The Eunuch of great Authority under Candace Queen of the Ethiopians was converted to the Faith and after instruction therein Philip told him If thou believest with all thine heart thou mayest be baptized Acts 8. 37. but did not at all require him to part with his high place The time would fail me to speak of Nicodemus the Centurion Rich Zacheus those honourable Women Sergius Paulus the Deputy the Saints in Cesars Houshold which believed on the Lord Jesus and of all those Persons of higher Rank who embraced Christianity after the Apostles times It did not only spread into Villages and common Cities but that of the imperial Residence and was received by the chief Officers of his Army and those next in Dignity under the Emperour The Grain of Mustard Seed was the least of all when first sown but did shoot it self more and more by Degrees And though at the first Preaching of the Gospel Not many mighty not many noble are called 1 Cor. 1. 26. yet we see according to Gods gracious method more were afterwards and according to his good promises we are to expect yet a further addition and increase When the people are gathered together and the Kingdoms to serve the Lord Psal 102. 22. Of every Rank and Degree of every Calling and Occupation of every Generation since the World began of every Countrey Nation and Language and from every Corner of the Earth there will come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdom of God. None is excluded from thence only upon the Account of what when and where he was in the World. Some indeed do stand in more slippery places then others they are in greater Danger to fall but yet they may stand if they take heed The Rich are in a Temptation and a Sâ—are enticing and deceiving them into foolish and hurtful Lusts which drown Men in Destruction and Perdition but this Temptation may be overcome the Snare seen and avoided as the Apostle sheweth them how 1 Tim. 6. But yet they are a strong Allurement to Vanity and Sensuality they can Administer a present Gratification to the Flesh and this makes a goodly appearance oâ— Happiness Which hath been represented in its utmost advantage and found false Chap. 3. and empty God doth equally intend the Happiness of all mankind and therefore that cannot be the proper one which is not given to all For they are all of the same Frame and natural Desires Body and Soul alike which would appear if they had the same Education and Circumstances That those of upper Condition be not exalted above measure let them know There is not so much in Riches and Honour as is commonly imagined Gold Pearls and costly Array are nothing of the Man himself they neither came into the World with him nor shall go out with him and our selves would think it ridiculous if we saw an Horse insult and push his Fellow as if not worthy to come near because the other hath a rich Saddle and fine Entrappings Bare Honour is but Breath depending upon the Speaker and when received in may bloat up or burst the Owner but can never fill or make him more Healthy And though these Men are puffed up upon Account of other Priviledges it might be manifested particularly what they are sensible of by Experience that the trouble and discontent arising from them will abundantly Counterpoise the seeming Good and Complacency Besides that they are in no wise adequate to the Divine Soul of Man for Sensual and Visible things can never satisfie her which is of a different Nature they are narrow and finite unable to fill her large Room and boundless Desires They may be just taken in but do not throughly replenish the least part thereof And further they come from without which may be stopped by several Accidents and hindred from within If the Body is sick or there be Pain in the least Member all those put together will not make Compensation nor can it be driven away when the Patient will by all his Riches and Greatness They cannot cure Grief and Vexation of mind for common occasions much less the fears and thoughts of the World to come for these are only to be allayed as hereafter shewed But other kinds of Remedy are more dangerous and in the end will prove longer tormenting then present irksomeness and disquiet Indeed unless those are ordered aright it will spoyl the Enjoyment of all for do what he can this thought will ever and anon recur That he who is Lord of so many Acres must be confined to such a Compass of ground which is six Foot in length and two in breadth for Nobles shall dwell in the Dust Nahum 3. 18. It will not stay there but go further for who hath not heard of the Rich Man that died and was buried there is somewhat worse succeeds And in Hell he lift up his eyes being in torments Luke 16. 22 23. If this which was spoken by Truth it self were duly considered of it would make Great Men tremble and live otherwise then they do for we can see no Example of their manner of Life throughout the Gospel but in him who went to Hell and there is no other Reason assigned thereof but his voluptuous Living and what may be gathered of uncharitableness Too many now adays resemble him in both giving not much more out of their great Possessions then a few Crumbs which fall down of Course and according to Custom They had best take heed that their end be not the same also Who will go on in his way and not think thereof now yet then He will lift up his eyes and consider from whence he is fallen It will be most afflicting to remember that who had all things to please Flesh and Blood should be tormented there who swilled down delicious Wine in abundance should want a drop of Water to cool his Tongue Be not frightned with this Severity of Words for it is better to be fore-warned though in the most
the Falshood Vanity and Danger thereof But the last is wonderfully cherished and entertained Men according to their several Dispositions are more inclined to one sin then another some dear beloved Lust a sinful Pleasure or Profit They will spare and forsake it not but keep it still Job 20. 13. for this they seek out so many Excuses and Pretences Being resolved to hold fast they fain would have it not be sinful at all or at least not in them for such and such such Resons But if it be so apparently against the word of God which makes no Allowance or Dispensation for Circumstances or Conveniency that they cannot throughly satisfie their Conscience though they have long endeavoured it why then they must grant it to be their failing The subtil Enemy Promises that though they still continue yet they shall never go to Hell for one Sin producing such Arguments from Scripture and common Reason And hence begins to work in them with all deceiveableness He represents several Thoughts to sooth and quiet Conscience That done they at length become secure and make no manner of doubt but it shall go well with them at last Now they are in the Condition wished for and whosoever would disturb them therein is no Friend of theirs They hold him to be their Enemy who tells them the Truth and endeavours to convince them of the damnable Errour they are in They return Hatred for Good-will for they had rather run Blind into the Ditch go Hoodwinkt to Hell then have their Eyes opened and escape it So strangely are they besotted by Sin and Satan But it is reckoned no unkindness to save one from drowning if thereby he plucks a little Hair off from his Head and the Irksomeness in like manner must be endured which is necessary for Interruption of Security and Discovery of Deceits Let Men deceive themselves yet they cannot deceive their Judge The Foolishness of Men shall never Out-wit the All-wise God neither shall he be put off with vain Excuses or Pretences The Lord is a God of knowledge and by him Actions are weighed 1 Sam. 2. 3. He is a God of Power and none can get into his Mansions above without his Will and he can make all the Devices of the wicked to be of none effect He is a God of Truth and therefore what he hath spoken in these last days by his Son shall be fulfilled Who saith He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall Judge him at the last day John. 12. 48. And those idle Pleas which guilty Persons shall offer for themselves will not be allowed of as appears Mat. 7. 22 23 and Mat. 25. 44. So is the Case at this day for at the Assizes no Prisoner how guilty soever would be Condemned if every little trifle and excuse he makes for himself might be received and save his Life Whereas the Judge doth not regard his idle Sayings and frivolous Pretences but proceeds against him for what he hath done according to the written Law of the Land. If Men flatter themselves in Evil because they think they have a place of Scripture on their side they are further to know that according to the righteous Interpretation of Christ and not their own wicked Wrestings and Mis-applications all must for ever stand or fall As such are all those meanings which may seem to give allowance to any manner of Sin For it is a certain and eternal Rule Whatever Doctrine or Opinion doth Countenance living in any wilful and known Sin cannot be of God neither hath it any right Grounds from his Word For though Men of Prevaricating minds do take Arguments from the Law of the Most High to favour that which his Soâ—l abhors as by endeavouring to make the Holy Spirit a defender of impurity his righteous Statutes to maintain their unjust Actions by palliating a Lye with the word of Truth and proving such a thing to be no Sin by that which is the alone Rule of Good and Evil and which doth plainly forbid it but by Glosses Distinctions Restrictions and Sentiments of their own devising they would have it pass for none This is to pervert the right ways of the Lord to do violence to his Law and also they are partial therein for they take up what seems to make for them and neglect others which are manifestly contrary to what they would have If such a thing is for their Gain or Delight although plainly forbidden as they cannot deny yet they commit it safely without fear from such an Example or Expression they found therein and however far fetcht it shall serve to their purpose Cometh this abuse from the Nature of Scripâ—ure or Difficulty of understanding it In no Wise for it strictly forbids all manner of Sin and Falshood They also do no iniquity they walk in his ways Thy word is very pure Psal 119. 3. and Verse 140 Sanctifie them through thy Truth thy word is Truth John 17. 17 And those places which command and exhort Holy Life are so easie to be understood that none can be mistaken in them The VVay faring Men though Fools shall not err therein Isa 35. 8. One great Reason of Deceits is from what is said Jer. 5. 30 31. A wonderful and horrible thing is Committed in the Land. The Prophets Prophesie falsly and the Priests bear Rule by their means And my People love to have it so and what will ye do in the end thereof Those who have taken upon them the Office of interpreting to serve their own Interest and to please Men have interpreted falsly Being bound to maintain such Doctrines and Opinions tâ—e have wrested the Scriptures in defence of them And have concealed several Truths which would have confuted them Such have turned and winded the good word of God as it seemed â—est to make a Gain thereof Others also have hid their Eyes from my Sabbaths Ezek. 22. 26. By subtil Distinctions have made the Commandments of God of none Effect as the Pharisces of old did concerning the Fifth so some later have done concerning the Fourth And many such like things do ye Who hâ—â—e Slubbered Mark. 7. 13. over that Particular and strict Obligation of the Gospel Commands and out of that have Propheâ—â—â—d sâ—oâ—th things Who can find a faithful Interpreter According to the Church or Party listed in so they have construed Not making known in all things what was the very mind of God but for the Divine meaning have laid down the meer Fancies of their own Brain And putting another Sense then what they thought was true and Genuine at the time of doing it VVho Prophesie out of their own Hearts Ezek. 13. 2. and send forth Imaginations instead of Truth How bold are some in determining what is Sin and what is not How do they Lord it over our Faith and Magisterially lay down their Propositions as if they had known the mind of
the Lord and been his Counsellors yet a certain Contutation to that some have done it otherwise then from his Book as may be observed further of them and others They have healed also the hurt of the Daughter of my People slightly saying Peace Peace when there is no Peace Jer. 6. 14 Who by their Doctrines hinder Exod. 23. 13. Eph. 5. 15. that Degree of Holiness and Circumspection which People should arrive at for they Confidently teach such a thing is no Duty which yet is a Duty and such a thing to be no Sin which yet is a Sin if the Scripture abstracted from corrupt Glosses may be the alone Judge thereof They abuse the Apostles words by calling it an over-liberal Charity to cover a multitude of Sins but it is persidiouâ—ness to make others believe such a thing is no Sin and so more securely go on to Hell because they perceive it not These cry out horribly against Superstition and therefore are willing to allow so much Liberty Which yet Isa 5. 20. makes not so much against as commonly cited for that is intended against those who flourish over and get Reputation for wickedness Discountenaâ—cing Good and confound the Nature of things which he expresseth elsewhere your turning of things upside down Isa 29. 16. And then we know upon whom it most falls However if some should make that a Sin which is no Sin whom the Scripture do not make so much mention of as the Voice of the multitude falsly accuse others should not run over to the worse and more dangerous extream of making that no Sin which in truth is so The Apostle was of another mind when he said Abstain from all appearance of Evil 1 Thes 5. 22. And the great Command of loving God with all the Heart which comprehends all the very Thoughts and Intents thereof dictates other Doctrine for that doth not admit of any thing which comes near displeasing of him In doubtful things to refrain is the safer way for to do without being perswaded or considering the Lawfulness of them argues more of wicked Presumption then Godly discretion The common Decelt is they think it no Evil and therefore it is not so whereas Christ will judge the Secrets of Men by his Gospel and not by their own Thoughts in the mean while by the Law is the knowledge of Good and Evil and not by a private Spirit Thus saith the Lord God Wo unto the foolish Prophets that follow their own Spirit and have seen nothing Because even because they have seduced my People saying Peace and there was no Peace and one built up a Wall and others daubed it with untempered Morter Thus saith the Lord God I will break down the wall that ye have daubed with unâ—empered Morter Ezek. 13. 12. bring it down to the ground so the Foundation thereof shall be discovered and ye shall be consumed in the midst thereof and ye shall know that I am the Lord Ezek. 13. 3 10 14. When God ariseth to Judgment What will become of all those fine and acceptable Doctrines Men-pleasers have delivered in their Teachings or personal Conversation What will signifie all their delicate Soothing Men in their Sins For we are not to be judged by them What will it avail if they do wrongfully apply Gods Mercies when there is no Conviction or humbling for Sin for he is the alone Giver thereof and best knows to whom it belongs Whatever others have built up shall be pulled down the Hearts of all shall be laid open Who have prophesied Lyes shall suffer for their iniquity and all the World shall know He alone is to determine of every Mans work of what sort it is and to give the Reward or Punishment accordingly Although the Pastors of all sorts to gratifie their several Hearers do speak smooth things Prophesie Deceits Isa 30. 10. What stead will it stand them in at the last day Such are liked of now for quiet and plausible Instructers but neither will this help them If they be highly esteemed amongst Men and should be an Abomination in the sight of God Luke 16. 15. If they be at present spoken well of by their Hearers so were the false Prophets Luke 6. 26. but what if Cursed by them hereafter Notwithstanding at present the People love to have it so But would they then be consumed in their Errours They cry up those Discourses which give them ground of hope though they still retain their iniquity They would have God to be all Mercy Indeed it is greater then can be expressed but then why will they not in the mean time sincerely endeavour to be so qualified that they may be Partakers thereof His other attributes must be also taken in Wisdom Justice Truth and Holiness What God was in the beginning the same he is now and so continues for evermore With whom is no Variableness neither shadow of turning Jam. 1. 17. Being such as he hath revealed himself in his word and that also endureth for ever It is a vain and absurd Fancy that some flatter themselves withal that things are so because they wish and would have them so If they could reach up and pull down the High and Lofty One lead away Captive as hath been done with dumb Idols the Living and Almighty God then indeed but not before they might Isa 24. 5. reverse and make void the Ordinances of Heaven themselves give Laws to the Soveraign Disposer of all things and make them according to their own Fancy and Desire But still The Lord God Omnipotent reigneth and if some would not have him Reign over them it signifieth not My word that goeth forth out of my mouth shall not return void but it shall accomplish that which I please Isa 55. 11. Should it be according to thy mind he will recompence it whether thou refuse or whether thou choose Job 34. 33. At this rate no Sentence of Condemnation would ever pass if the Guilty might put what Sense they would on the Laws against which they had offended And those eternal Decrees for the â—inal Condition of all mankind would be of as little effect as Letters written in the Sand which they might spoil after they had made them Thus to imagine is more silly then the Fool who saith in his heart there is no God for it is not so absurd as to think there is one but he is to do whatever vile Miscreants would have him Surely among all the Foolishness of Men there is not such to be found yet how common is it for them to get a fine and pleasant Notion concerning their own eternal State and conclude themselves Happy therein as if it must necessarily be so because now they Fancy so and at last it was to depend upon their own idle Conceits but not the infallible Judgment and sure word of God. But for all they cannot fully perswade themselves of their own Deceits a thought will return though endeavoured to be stifled
be more tormenting when it comes to be in reality for evermoâ—e The surest way never to come to Hell is to hear of it often and this is a thousand times better then not to suffer the bare Report but blindly go on and drop into it It is better to be foretold and foresee and so avoid then run on Deaf and Blind to the place they did so much fear whilst it was but in sight and hearing The froward hardened Sinners will neither think of nor let another tell them what they are liable unto whereas this would somewhat remove their Obstinacy and Senslessness and then way is made for Gods Grace and so they might be saved It is almost the same thing to speak to an Herd of Cattle as Worldly Men they will keep their head downwards a grazing and these will mind their sinful gain let what will be declared unto them And the Pharisees also who were covetous â—eard all these things and they derided him Luke 16. 14. They may 〈◊〉 off a conviction with a scorn and neglect Others know not what this means Unregenerate Men who have long continued so and their hearts are pinioned to the World understand not much more of Spiritual things then Beasts do of reason But God will take care that what he hath said shall come to pass And those who are so stout now to value his Words as an insignificant sound or dead letter may at length find they will cause an hideous yelling in themselves â—zek 6. 10. Dan. 12. 9 and be a savour of Death unto Death As the Words in a Statute Book do now cause several to suffer loss of Libeâ—ty Life and Member and other ways of Punishment from Truth all that is rightly inferred is Truth Let people resist the Truth 2 Tim. 3. 8. or disregard it still that remains and however in the mean while stifled or prevaricated that will rise up at the Judgment of the Great Day Whether they will read or not these words are laid before them that they might have turned from their evil ways Take heed and beware of Covetousness for a Mans life consisteth not in the abundance of things he possesseth Luke 12. 15. 'T is enforced with a double caution to prevent the least beginning thereof and an excellent Reason added And though the Wisdom of the World seems to confront this for they would account none truly Wise but who gets Riches and so again whosoever doth he must be necessarily Wise yet as sure as God is and we have any Revelation from him there is another Notion of Wisdom Man was sent into this World and endued with understanding that he should be Wise He is not to continue here but only pass through and so away Now that he should do nothing but pick up Dirt in the Road seems a most Senseless thing For though he was made of Earth yet this here treated of is no part of his Nature it neither came into the World with him nor shall go out with him Our days fly as a Post till the last cometh and in that day all our Thoughts shall perish all the Labour we have taken under the Sun signifieth nothing The end of that was to Minister things for Life but when this is demanded all those things likewise vanish which did relate thereunto there is no Jer. 51. 13. more rising up early to eat the Bread of Carefulness Bodily work ceaseth Worldly business is at end It avails not to have been cumbred about many things to have heaped up Riches and gotten Gain A Man shall not by having so done redeem his Soul nor give to God a Ransom for it But he is to be examined whether he was more employed about the one thing needful which shall not be taken away and will stand in stead when all these things shall fail When a Man comes to die if he had all Pleasures Riches and Honours he is not therefore in a better Condition much less is he who hath bestowed all his time to be a little more Rich then his other Neighbours and for this he hath forâ—eited his Right to the Heavenly inheritance which otherwise he might have been Partaker of He counted himself a cunning Fellow whilst he lived because he knew how to get Money and keep it thinking others Fools who had not such a high value thereof as himself And perhaps thought them unwise who mind Religion which was an hindrance to Gain and also Chargeable he did not see them get any thing by it Whilst he letting alone Words did Compass real and substantial Coyn For all he hugs himself so much in his own Wisdom he shall be the meerest Fool. He is sensible what a Vexation it is to lose a Pound to save a Penny for this commonly happens to covetous Niggards and the torment will not be less when he shall come to know that for a little earthly Pelf he is deprived of a Kingdom The opinion of the World is if they see one always diligent in business and he grows Rich they conclude him to be a very Wise man another doth not neglect his Calling but Labours therein so far as to provide things necessary and convenient But in the first place doth carefully observe his Duty towards God and will sometimes lose a temporal Profit rather then let slip an opportunity of doing his Soul good him they term a foolish and simple Fellow Whatever Men think now at length it will be plainly discerned between him that serveth God and who serveth him not and which of the twain is most Wise Even now we perceive the one hath hopes in his Death the other goes away not knowing what shall become of him Men think it enough if they do but mind their business whilst they live besides they understand not what they should do but what Wisdom is it to be employed about that which shortly shall cease seeming all one as if it had not been at all and to leave that undone for which they must eternally suffer They have nothing to trust unto but this Life of which they are not assured for a Week nor a Day before they are convinced of the greatest and Remediless Folly that ever was For their Wit and Contrivance in getting Money It is to be observed how corrupt Nature is carried violently to evil It is easie to Swim with the Stream so to find out those crafty and hidden things of dishonesty They are learnt from one to another any one may know them that will look into the Practise of the World. And the Devil will be ready to suggest more However it signifies little if he is Wise in the way if he is not so in the end He who makes a Journey to such a place to no purpose if he doth go the right and nearest way is a Fool for all that And if Covetousness is not the principal business and end of Mans Life he can never Act prudently who Labours for it all
practice of the contrary duty will be more excellent and have a proportionable reward All Gods Precepts Jam. 2. 10 11. 1 Cor. 12. 8. are linked together But as in the Gifts of God a Man hath the common measure of all yet one is more eminent for this So in Obedience and Christian Graces one is obliged to all but then a single one shall shine forth more then the reâ—t and to such besides the common reward a more especial blessing is promised This is not a needless digression for the Doctrine and Practice of Universal Obedience is necessary against the Fear and Danger of Death as we learn from Ezek. 18. 31. 1 Cor. 15. 56. That gives title to all the promises who complies therewith is sure and none besides Righteousness delivereth from Evil Prov. 11. 4. From the Fear whilst he lives and the Danger when it approaches â—igh The body will a little tremble at its dissolution for that is natural But Christ came to deliver them who through Fear of Death were all their life time subject to bondage Heb. 2. 15. And this beâ—â—fit he hath procured to his Servants for they believe the Scriptures to be true which are fulfilled in them so they are assured no evil can happen unto them after Death and therefore are not â—â—â—mented with the apprehensions of it They do not 〈◊〉 or drive it out of mind for there is much advantage from the Meditation thereof It is a great help to right and good actions What will this signifie and avail when I come to die It quickens to do whatever his hand finds to do with all his might for there is no Labour nor Work in the Grave There is but one of Tryal the days pass away are accountable for and do not return this puts upon doing every thing to the utmost to have the favour and acceptance of Almighty God. The World judging by themselves look upon those as Melancholy who are so wise to consider their latter end But is there no difference between the Righteous and Wicked There is much in their manner of Conversation all the life long and so is at their death There is difference in Prisoners between the innocent and guilty as to their looking for the day of Assizes and shall the last Judge of the comfortable expectation of the other by his own Fears and Dread Because some are afraid to appear before Christ are they also who have the certain promise of Being with him The one doth not live like the other they are contrary in their Thoughts Words and Actions before their manner of Dissolution that vast and endless parting they must make one from another It is the greatest Happiness to the one and misery to the other and therefore it may be well supposed to administer different thoughts to them It is impossible to obviate all the sayings of Men for they are endless and most are so trivial that they do not deserve any answer but yet may be judged of by this one Observation viz. There is nothing so good and true but something may be said against it Nothing so evil and false but something may be said for it But in every proposition let it seem never so true or strange at first sight examine the Arguments of both sides without prejudice or partiality and then that side which hath most reason and probability may determine our assent This doth make for the honour and reality of Truth that the reasons whereby inferring one thing from another we come to know it are clear deep and convincing Truth must prevail where it can be manifested Which is of such a Divine and excellent Nature that the whole doth not come forth on a sudden but hath been strugling in the Womb some thousands of Years There is great opposition to it by the powers of Darkness and their Sophistry as may be seen for the Objections against it are Dark Perplex Contradictory Slight and deceiving It is reciprocally so with falshood though it hath passed current and been a long time received This may be applied to innumerable instances But to our purpose The noble Martyrs of Old did not decline Death in its most terrible shape when they might glorifie God and avoid sin they were called Melancholly Sullen Obstinate Foolish haters of Mankind and such like When they were in the very prime of Age of excellent natural disposition of a vain conversation before and that changed by Christianity into a more happy manner of living when they were wise and understood what they did as well as ever Men did and did shew themselves as sincere and affectionate to one another The Devil is never wanting to set himself against the doings of God to whisper into the hearts of Men to hinder their Faith and returning unto him but then they run away with that and will not consider what can be said on the other side this is one cause of unbelief the many objections and prejudices they have against the truth They are resolved to take up therewith and not hear from themselves or others a full satisfactory answer Is the least thing muttered against God Their ears are open immediately it is forthwith unanswerable But if spoken out for him then like the deaf Adder they stop their Ears and refuse to hear the voice of the Charmer charm he never so wisely They think it can never be wise that makes for Religion as all things are which make against it Whilst they are willing Satan should hold them at this catch it may be here applied Because they received not the love of the Truth that they might be saved for this cause God shall send them strong delusion that they should believe a lye that they all might be damned who believed not the Truth but had pleasure in unrighteousness 2 Thes 2. 10 11 12. They might consider which was most safe as well as most reasonable to believe In the likeliest probability when such multitudes of Men Women more fearful by nature and young Men who may rush upon Death in a heat of passion or out of Gallantry and Honour not with a deliberate advised mind When it was esteemed infamous and foolish by the World yet still to embrace it rather then sin against God and deny the Faith this must be the power of his Grace which did arm their mind against all Fear of Death both in its natural dreadfulness and also heigthened by the malice and cruelty of Men. That was an extraordinary Case but what is it to the Fear of Death now a days Very much for though Men do not continue in the World by reason of Death yet that still continues It reigned as an evil from Adam unto Christ But now he hath taken away the sting and frightful nature from it When he made his Soul an offering for sin and took upon him the person of the Wicked he drunk of the Cup of Gods Wrath Was there any such love that he by the
pitiful Sneak not knowing the Object of his Worship and Adoration Notwithstanding those High but silly Imaginations 2 Cor. 10. 5. of Men yet themselves judge that the more an ordinary subject is in favour with his Prince and hath access unto him though in never so submissive a manner it is more for his honour And then as much as God is greater then Man so must it be more dignity to be allowed approaching unto him If we consider it throughly Should not his Excellency make us afraid There is awe and horrour to address immediately to so Glorious a God and therefore it is necessary to have express invitation from him first as Blessed be his Glorious Name for ever we have Deâ—t 4. 19. Psal 50. 15. Jâ—r 29. 13. and throughout his whole Book But more especially in these last days by Christ Jesus our Lord in whom we have boldness and access with confidence by the faith of him Eph. 3. 11 12. We are required to ask in his Name John 15. 16 16. 23. Who also through his transcendent greatness expressed Phil. 2. 6. Heb. 1. 3. might keep us off yet he humbleth himself to take upon him our flesh to become as one of us and more familiar to our Nature Such a Mediator and intercessour was expedient for us who by his relation to God might prevail with him and seeing he was pleased to become as one of our Brethren we may the more presume to address unto and through him Seeing then that we have a great high Priest that is passed into the Heavens Jesus the Son of God a double exhortation follows let us hold fast our profession Let us therefore come boldly unto the throne of Grace that we may obtain Mercy and find grace to help in time of need Heb. 4. 16. For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. Is he a God sometimes near and sometimes afar off Or can we with our Prayers bring him down from above No God abideth still the same and equally near he continually â—ills Heaven and Earth with his presence but the Word and Prayer makes the Sence of him near upon our Minds The Lord is nigh unto all that call upon him to all that call upon him in Truth He will fulfill the desâ—â—e of them that fear him Psal 145. 18 19. Which is the greatest and most inestimable priviledge that ever did or can belong to the Sons of Men It raises a dread and love for the Divine Majesty It astonishes with his infinite condescention to admit thereof To fall low on our knees before his Foot-stool is an higher advancement then to converse with Angels or talk familiarly with the greatest Monarch on Earth And so it would more appear if God did keep us at a distance as our Superiours according to the flesh do through imperfection for if they should make their company common it would have Contempt instead of Estimation but the more one knows of God it raises more admiration and delight How strange is it that Men who believe God is who is so Great and Glorious as his visible Works do manifest and may be more understood by his invisible things yet should think any thing low or mean which hath relation to him or his Worship God standeth in the Congregation of the Mighty he judgeth among Gods Psal 82. 1. Yet many do refuse to bend the knee when Prayers are offered unto him when if the same Persons were to deliver a Petition unto the Kings of the Earth would kneel before them Such are Proud and Ignorant who perform Worship with carelessness or irreverent gesture But what is to be said of the natural ungodly Man who slights that relation which God doth vouchsafe to continue this way towards us Since thou wast precious in my sight thou hast been honourable and I have loved thee Isa 43. 4. And so it will illustriously appear when we who know him by Faith shall after this life come to have the fruition of his glorious God head Should we be â—eparated from any affinity to him had we nothing divine within us or when we are in honour will deface his Image and provoke him to disown us wiâ—h I never knew you Mat. 7. 23. We should be but pitiful forelorn Creatures at present as those will be who work iniquity and transgress against him They shall go forth and look upon the Carkâ—ses of the Men that have transgressed against me and they shall be an abhorring unto all Flesh Isa 66. 24. Observe the slighting kind of phrase the Holy Ghost makes use of that such little despicable and vile Beings should behave themselves contemptuous and stubborn against a Most Excellent and Glorious Majesty If he who will at last reveal himself were not now out of our siâ—ht there could be no tryal of this whether Men would do so or not as at present there is and therefore they do it Had we not a spiritual and immortal Soul which hath a near similitude of the Divine Nature how mean and frail should we be To be just enlivened with naked and vile bodies subject to all the miseries of Nature liable for a prey to the stronger Beasts and every Creature might insult over us which also they would if they had the same corrupt Seeds of Evil for we should be more destitute then they having no reason to arm and secure our selves And then we could not so much as get the dominion over them much less lift up our selves against the Great Creator of all things Now mark the strange degeneracy of Humane Nature let the whole World stand amazed at it Hear O Heavens and give ear O Earth For the Lord hath spoken I have nourished and brought up Children and they have rebelled against me The Ox knoweth his owner and the Ass his Masters Crib but Israel doth not know my people doth not consider Isa 1. 2 3. That power which was given to know and glorifie him is turned to contemn and dishonour him We are but meer Creatures the very work of his hands all our good and excellency we receive from him What least part of us did we make our selves Shall the Ax boast himself against him that â—eweth therewith Or shall the Saw magnifie it self against him that shaketh it as if the Rod should shake it self against them that list it up or as if the staff should lift up it self as if it were no wood Isa 10. 15. There is a vain perswasion in Man that he is his own that he is independent exalted and beholden to nothing though in his body are all things to humble and contradict this Opinion Infancy Childhood continued Weakness Mortality Yet he still bears in mind what the Serpent told his Fore-fathers Ye shall be as Gods Gen. 3. 5. In a worse sence of self-existing What lofty thoughts are in this poor
years Knowledge and Reason should go before Action or else it will be blind and signifie nothing Some having constantly used a course of Devotion confine themselves barely to that which is but a means to somewhat more unto which they should still press toward Prayer is properly * Mark 11. 24. desire which argues a necessity of attention for we cannot desire those things which we do not mind and all forms are that we may live an Obedient and Holy Life Now it would be strange if we should pretend to desire that which we neither do nor endeavour after To imagine God is pleased with the bare saying of Words when they are neither minded nor understood it may be more truly thought that he likes better the Chirping of Birds then such Service from reasonable Creatures There hath been a deal of Chaunting forth of Mass and Toning out of Prayers But how well they have been sung or spoken forth we must have unworthy Thoughts of the Godhead if we suppose him to be delighted with the meer outward noise or reciting only such Words before him Which of our selves considering throughly can approve of it They must be Fools who offer such Sacrifice or think he will accept of it for he that gave to Man knowledge shall not he know When that can find and offer a better Worship will he not expect it Those who have been blind Worshippers of this sort go hastily in their way For they consider not that they do evil Be not rash with thy Mouth and let not thy Heart be hasty to utter any thing before God For God is in Heaven and thou upon Earth Therefore let thy Words be few Eccles 5. 1 2. In those private Books of Devotion which were designed for help of the ignorant they too often shew themselves more ignorantly for many say over the very Words not considering the Sense and say unto God It is so with them when it is not or Confessing what they have not been Guilty of or making Purposes and Resolutions which they never intend afterwards or saying several things which do not belong to them in Truth But so far hath ignorance and blind Custom proceeded that they think it enough if the Work is done so much read over the meaning is the least they consider of I will pray with the Spirit I will pray with the Vnderstanding also 1 Cor. 14. 15. Saith the Apostle but they pray only with the Lips or the Ear. This People draw near me with their Mouth and with their Lips do honour me but have removed their Heart far from me Isa 29. 13. This is not so much intended against that infirmity of wandring thoughts in Prayer but when of set purpose they keep their Heart to themselves not giving it to God but imagine to put him off with such outward Service What prodigious Folly is this to think to deceive God whom every one that believes must also conclude that all things are naked and open in his sight Heb. 4. 13. And every one that spies out a deceit intended to be offered unto him doth reject it with Abomination Neither the Calves of the Lips nor the various inclinations of the Body will serve without Confent and Subjection of the Soul. It is not bowing before the most High God nor falling prostrate with our Face to the ground for such a Submission may be â—eigned and the Body may be bending and creeping when the Heart in the mean while is lifted up and exalted our selves are not pleased with a Crawling posture where we think it is not sincere But He above knoweth all things The true Worship of God doth not consist in turning the Face such a way or being very nice in all Punctilios of outward posture though these are decent if they express the very Sense of the mind of intire Submission unto the whole Will of God a through perswasion Thou hast beset me behind and before Psal 139. 5. Not to think him more in one place then another But if those externals should be separated from that Worship in Spirit and in Truth John 4. 23 24. which the High Priest of our Profession hath said should be in these days they do much more displease then are acceptable unto God. Such Men worship they know not what or they will not know for had they right apprehensions they could never imagine that the bare outward performances will be received by that God with whom we have to do If any one of these should look here they will still go on in their own way and so let them but take heed that at last they be not deceived of their Expectation and Reward let them see Hag. 1. 5 7 8 9. They are only put in mind how their Service may be so ordered that God may accept it and be glorified therein In things pertaining to God we know but little without he had revealed himself and what he doth require So they must take Counsel or his Word how to please him if they wouâ—d partake of his Goodness and not be disappointed at last Which if they had done in Sincerity and Truth they would never have been so abominably mistaken as a great part of the Christian World hath been and is to this day in Matters pertaining to his Worship and Service The Scripture in many places doth shew the true Nature of Prayer Psal 10. 17. Psal 73. 28. Deut. 4. 29. Psal 119. 145. Jer. 29. 12 13. 1 Sam. 1. 13 15. Mat. 7. 7. Rom. 8. 26. Mat. 18. 19. 21 22. Luke 11. 18. Eph. 6. 18. Phil. 4. 6. Jam. 11. 5 6 7. Jam. 5. 16. 17. 1 Pet. 4. 7. Heb. 10. 21 22. Which set it forth as the earnest desire of the Soul. When we do ask and praise God for his benefits this is a reasonable Service being agreeable to what he requires and the utmost next to obeying his Will which we can render unto him The Sacrifice of the wicked is an Abomination unto the Lord But the Prayer of the upright is his delight Prov. 15. 8. It is stiled by another Name for such do not really Pray Can he beg Grace to forsake Sin which he doth not dislike Or for the Holy Spirit and good things when he hath not the least desire but aversion to them He may pray for a general Admission into the Heavenly Kingdom and to be preserved from that of darkness but in vain for the things cannot be separated which God hath joyned together Those Ordinances Mat. 13. 42 43. Mat. 25 46. John 5. 29. are ratified and unalterable Though besides their own Prayers Noah Job and Daniel and all the righteous Men that ever were should pour out their Supplications before the Throne of Almighty God for the Salvation of wicked and unregenerate Men yet it would not be granted The Case of Esau is lamentable and stands for a warning to all Generations of those who now for the Pleasures of Sin â—ell their Birth-right and
and Instruction Prov. 1. 7. These also are in direct term called Fools for notwithstanding their own self conceit they might thus apprehend that there is yet more to be known and put in mind of as there was before they had learned and gathered what they now seem to know None will own openly though some may be found not to follow it that there is no need of good counsel and circumspect action as to the things of this World. Many confine it all here but think Wisdom avails not to any thing beyond In a Christian Coâ—ntrey few will proclaim their Unbelief yet the secret imaginations of Thousands are to this purpose That Religion is a resâ—rve and a thing of doubt What may befall hereafter in another place they see it not or it is decreed one way or another the fewer thoughts they have of it the better but however jâ—st so many as will serve turn Such is the reasoning in their minds when it is half way but stretch it up higher and it will dictate thus much There is not one thing under the Sun wherein Reason is not necessary one way or another and will if made use of throughly find help But first of all it leads out of this labyrinth and perplexity of things here below and looks up unto God who made all things and hath established a course of things Who giveth grass to the Eater and ministreth seed to the Soâ—er for Cattel which cannot use the means the Earth brings forth of it self but not Corn unto Man without his right way of Labour To whom he hath given skill to improve nature that she shall bring forth her increase more abundantly Those which cannot Spin nor Sow have Food and Raiment without but Man who knoweth both must be Naked and Famish if he doth not so the Wisdom God hath endued him withall continues his Life see Isa 28. 24 25 26 27 28 29. And then he being in a frail Body what instinct is to brutes that is reason to him if he would act according to the best of it to preserve from Sickness and outward evil Accidents When they befall there his understanding would do somewhat towards remedy by looking unto and removing the cause of disorder and after all that which is weak and mortal must sicken and die The Body is purely natural we neither made so we do not preserve it which breaths and moves when we neither know nor consider nor take care but increases and decreases of it self yet under the Protector above a right understanding helps towards the well-being of that during the time appointed If it doth to this which is subject to nature and necessity that it cannot always relieve much more would it as to that part of us which is both free and immortal God having made it so which hath knowledge of good and evil given unto her and also power to embrace the one and flie from the other The Body forgets what is past being only for the present and knows not what is to come but the Soul remembers the things that have been casts a transitory glance on the present and knows the things afar of which pertain to her She believes him faithful who hath promised and true who hath fore-warned The Prophets in old time were called Seers for having their Knowledge from God of what was to come they saw it as if then actually before their Eyes And we have as great certainty of the things to come as they had of their particular Messages This one capacity of knowing before hand would render mankind safe and secure if they would give way and act according to it It is evident that the things before us are temporal and do pass away It is a folly to fix up a rest where we do not continue a meer deceit and disappointment to place Happiness in what doth not satisfie It is reasonable to take care about the things eternal and where we are to live for ever as we make a great stir to have somewhat a longer and better Passage through this World. This Life will as certainly have an end as it did begin and therefore thought should be taken about that which will follow and always endure as concerning that now which draws on towards its end By Faith and Consideration the invisible and future things of the other World are seen and also present then the Man acts to them as to the things before us By what hath been already fulfilled and now is he concludes that it shall still be by what is evident and certain already he may prepare for those things which are no otherwise uncertain then as to come and in another place He must be so great a Fool that one would think a reasonable Creature cannot be who believes the Gospel and considers and yet doth not live accordingly To do both is not in the power of any and therefore the last is neglected But can they judge any evil the less which happens upon them through their own inconsideration Is not this a stinging aggravation thereof and so will be much more when there is no possibility of redress as such are the concerns of Eternity The Ungodly and Sinner expose themselves to a real and intolerable danger without any hope or design having no security or preservative against it There are many wise considerations which move people when they are afar off to come unto God but when they approach somewhat nearer in his Word there is such power and demonstration of the Spirit that the obstinate cannot gainsay The first makes to be Religious in general to be almost a Christian The last doth it particularly and altogether And hence Satan who deceives every way will suffer Men thus far but tryes to keep off from the Scriptures which are able to make wise unto Salvation The first may bring to the outward Worship of God a moral Conversation but all upon selfish Principles the last raises that excellent foundation of Faith and Love teaches to Worship in Spirit and Truth ends in all Obedience and good Works Let them be advertised that whose Religion is built only upon Prudential motives though this is a good preparatory to go further yet they alone are not sufficient to Salvation for without Faith it is impossible to please God Heb. 11. 6. it must be done in order to him and not meerly out of respect had to ones safety or providing for the uncertainty And how can it be expected God should reward Men for that which they do with no intention to him They serve God in a careless indifferent way just to save their own Souls and no more They do such things out of respect to themselves and not out of Love and Duty to God. Their Principle is Wise Caution but not Faith. The mistake is they rest in that and do not come up to the other whereas true discretion would bring them on to those means of obtaining and confirming Faith if they would
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
Men would suffer a particular Examination out of the Word of God the very Truth and Reason of things Christianity will evidence it self to be greater Courage then what pasleth for it in the judgment of the World. Which is sign of the more resolute Spirit that both fore-sees and considers the Evil and yet subjects it self thereto upon assured and beneficial grounds as did the Martyrs Confessors and godly Sufferers or those who go on with a certain Violence without Knowledge and Consideration as do others Who can lay down their Lives with a deliberate choice retaining their perfect Reason and Sence or those in a sudden Passion and heat of Blood who are pushed on by Malice like a spurred Horse leaping down a Precipice or foolish pride who make themselves half Drunk and then go on not knowing what they do But consider all the circumstances of the Christians Actings and Sufferings and his Courage will be found more Real and Fminent Through God he doth Valiantly Psal 60. 12. Whose Grace is sufficient and inspires him with an Heart to overcome all difficulty and danger Now that according to the World if strictly surveyed will be reduced very low for abstract that Disposition of Children and Mad-men who are not sensible of the danger and therefore dare rush upon any thing If they be neither Fools nor Blind as not to know nor see any thing If their Souls be not rendred Earthy through Sensuality and so fear not If they are not quite stupified when the Heart is become like the nether Milstone which doth not tremble because it hath no sence If they have no need of Wine nor strong Liquors to support If all Disguise and Hypocrisie could be discovered and their concealed Fears seen when big words make a shew of the contrary and are used as an Artifice to hide them Take away from them all Gutward Advantages and Helps and they will be as other Men keep them from the opium of continual and immoderate Eating let them renounce the assistance of strong Drink observing only the just rules of Temperance And then see whether their Courage will not grow faint and languish Were that predominant thing of Pride rooted out which makes them endeavour to stifle their Fears Then they would be brought back to the common nature of Mankind which they would lift up themselves above by the aid of the aforesaid things We see evidently when these fail they are the same as others As in Sickness or in a sober approach of Death but more certainly when their Souls are stript naked and sent into the other World no mention is made of their Courage in that place And the mighty Mens Hearts in Moab at that day shall be as the Heart of a Woman in her Pangs Jer. 48. 41. Men are generally the same There may be some little degrees of Difference yet they are all but Flesh still The Lord is the Maker of them all He hath not made some to be Men and some to be Gods some with Fear and some without but this Plant is implanted into all And ordered so that it may be improved or abused corrected or prevaricated besitting this Life of Tryal But the Wicked strive against God they would expel that out which he hath placed in which they cannot but do as faâ— as lieth in them for what they cannot utterly extinguish they endeavour to hide and stifle Sanctifie the Lord of Hosts himself and let him be your Fear and let him be your Dread Isa 8. 13. and to this end all Fear was put into Men But if they do not fear him this is not their Courage but Ignorance and Forgetfulness of whom they see not And then for their making a shew not to value Death No more do Sheep going to the Slaughter for these Men just know they shall die yet mind no more what shall become of them afterwards then those dumb Creatures passing on the Road do think of what we know shall befall them Can those Reasonable Souls indeed rush into the other World who cannot hear a true report thereof in an aiery sound Can they indeed step forth upon the dark Mountains who cannot see a Map thereof in Paper and Ink They foolishly build up their Confidences and in common Vogue would pass for Men of Valour because they can slight and contemn Religion But stand to it for you are Challenged into the Field and see whether you do not betray Cowardice herein What if it should be said You that can hear Drums and Trumpets the roaring of Canons yet the voice of God you cannot endure to hear which is full of Majesty and shaketh your Hearts When he Thundreth in the Air it will make them quiet and still but when he speaketh from Heaven when he sendeth his Waters through a Pipe or gives life to a Psal 8. 2. dead Letter this you have not Courage enough to receive or read You set at naught and despise his Ordinances when they are not rightly managed You can smile at the flat and insipid discourses of Ignorant and Unfaithful Teachers but not at those who both understand and do as they should You that will not be out-Hectored yet ye are frightened with Words a sure proof that they are not vain but both true and significative You that do not value Sword nor Spears yet dare not contest with the Rod of his Mouth Isa 11. 4. What is lighter then that but when God is pleased to use the meanest thing it can make the stoutest Oak of Bashan tremble like the Leaves of the Forrest Gather your selves O ye Mighty and try to shew your Courage which if you can you also will for the great Importance and Necessity will press you forward if you have so much power to get over all this Can you sit for a while and tremble under Gods Word Will you admit of a second hearing and not be frightened with Felix to put it off to a more convenient season Are you able to stand before him who Fights with the Sword of his Mouth who Wounds that he may Heal who Condemns that he may Justifie who as the Prophet speaks Slays the Wicked casting them down that they do not come again but for those who are not so fearful to run away as Christ would have none to be so he will not shew himself always thus terrible to them Stand but the first Shock and then you are Men. It is only in order to bring you unto Conviction to be Humbled under the mighty Hand of God and then this Dreadfulness will go off that you may serve him with Reverence and godly Fear 'T is Pusillanimity and a more exceeding Fearfulness that keeps Men off even in those who would be thought to have the contrary for could they attend to the Word of Exhortation bear for a while a little Irksomeness and Sorrow Had they Resolution to do some things contrary to corrupt nature and undergo a little hardship in the Service
for it passeth away an such is the event thereof if not rightly managed What an horrible Abuse and Prevarication it is That when they should â—e moâ—e Thankâ—â—l and Obedient to him who placed them in a higher Sâ—ation thence to lift up themselves as to contemn God and Sâ—n against him What is lent for a tryal of Humility and moderate Deportment they presently turn into Pride and insolent Carriage to others The nature of Man is extream prone to Pride and hardly restrained no other way but according to what is written Then he opâ—neth the Ears of Men and sealeth their Instruction That he may with draw Man from his purpose and hide Pride from Man Job 33. 16 17. Let them attend to what may be said of the nature of things and their Establishment of his own â—rame and constitution his own Vileness Weakness and Mortality how he is Dust and Ashes walking up and down like a Shadow a little dependant Being and much more there is to humble and keep him off from this Sin. The prevalency thereof arises from those enlarged Faculties wherewith Man is endued as also that Preparation and Tendency God hath put into him for greater things Now this is turned the wrong way and thence proceeds all the Transgression and Irregularity Those powers of Soul were designed to serve the Lord with all the Heart but turning aside they are taken up with vain things which cannot profit 1 Sam. 12 20 21. If Man were to be once made and so still to abide If there was no further Advancement and Exaltation for him If he were not capable of Increase and to be yet more Excellent What mean those aspirings after it that he is still reachâ—â—â—â— yet higher This being equally in good and bad which also prompts to things lawful and commendable as following ones Humour and vain Applause to keeping of the Commandments all one as breaking them which seems to shew this is not so much the voice of Depraved as Imperfect Nature Even before Sin came into the World these desires were so much was not revealed for wiâ—e Reasons yet our Fore-father was to have been Translated as Enoch if he had pleased God and to have a better Body then formed out of the Earth that to be changed into more Glorious His Soul was to have been more enlarged and converse with higher things then those of this Earth God would have led him up from one Degree to another But the fault was his Impatiency and he would not tarry the Lords leisure He did hearken and yield unto the first proposal and appearance of being greater when himself might have had an assurance of being so if he had been contented to have waited for some time Nothing is more reasonable then for a Creature to expect of his Creator That as he was first pleased to make him low until he should be raised and rendred more Excellent so according to his good Pleasure he would fill the Mouth which he hath made capable and commanded to be opened wide Psal 81. 10. That he would satisfie See and Observe Psal 145 16. 19 the desires he hath put in The Lord will perfect that which concerneth me Psal 138. 8. And we are to wait his good time We see how our Fore-father fell how others at this day Transgress after the same manner so we may look on and be afraid using the utmost caution that we do not follow after them Man would be Happy and Great his own way and that presently God hath ordered another which is to be begun here and fully manifested hereafter The question is whose Will shall take place If Man follows his own he shall find nothing sutable to his Faculties but be carried along with Falshood and Deceit till he falls into Destruction and Misery But in Gods way and according to his appointment there let him stretch out as far as he can and he will meet with things proportionable with Reality and Truth according to his Promise and Covenant of our Sojourning here which ends in the greatest Safety and most compleat Happiness Humble your selves therefore under the Mighty Hand of God that he may Exalt you in due time 1 Pet. 5. 6. Those accomplishments of the inward Man are most worthy to be sought after and highly to be valued for they have real Worth and Excellency they give Peace and Blessed Expectation to the Soul and when the Body goes to the Earth remain together till they are perfected in eternal Happiness Indeed he that is discerning cannot have a thing but he knoweth he hath it and also the worth thereof As he sees others value themselves upon the account of such and such things comparing his with theirs he is subject to do the like Thence cometh spiritual Pride to be the greatest of all Pride as those Graces and Gifts are more excellent then any thing whatsoever But that all Glory may be unto God for stirring up Thankfulness unto him and quelling Self-conceit and also to take somewhat off from the Temptation to Hypocrisie it may be requisite to lay open this Proposition with the Reasons thereof viz. If a Man be Religious he deserves not the least Praise nor Reputation from others for it is matter of Duty as he is a Servant If he is only according to the common Standard of the World that is from a mercenary selfish principle out of respect to the promise of Eternal Life and fear of the threatnings of Eternal Death and that prudential security to saving of the Soul as to the uncertainty thereof Now there is no more Commendation in all this then an Hireling that works for his Pay or anothers doing to prevent an Evil that would beâ—all him or to secure ones self in a matter doubtful But for what is more and comes to the practice of things which are Honest Lovely of good Report Vertue Praise Phil. 4. 8. For the several Acts of Universal Obedience pure Faith and Love Free-will Offerings doing Good working with Grace all this is Answered from Rom. 2. 29. Whose Praise is not of Men but of God. 'T is not Man that doth this but the Grace of God in him Acts 18. 5. by strong impulses or quickenings which he must give way unto or he is uneasy And to keep his own Peace being acted he doth act For who maketh thee to differ from another And what hast thou that thou didst not receive 1 Cor. 4. 7. God makes him both to will and to do of his own good Pleasure he is a meer Creature an Instrument only and also God hath made him thus So he alone is to be glorified in the Gifts he giveth unto Men. They are to stir up and comply therewith for which they receive a Reward Glory to God in the highest and on Earth Peace good Will towards Men Luke 2. 13. Those whom he sends forth should not be disturbed they desire only the common thing of good Will and Kind Reception but no
through some Inconveniencies in the mean while upon prospect of that Why may not another do the same in hope of Heaven If one is supported by a Father Friend Husband God reveals himself to be such to every one that feareth him and doth likewise uphold When the Sorrow is for things pertaining to him cannot he Comfort or Deliver When from the World cannot he furnish with higher Considerations Doth he who is in pursuit of a great Advantage mind the loss of a Farthing God who gives Breath and Food doth also give Relief to the Soul. As the Body goes on contentedly from day to day by the strength of Meat and Raiment Cannot also she Immortal part of us be a little quieted from time to time in its Hunger and Thirst after Happiness till it is perfected in the due time and place The Scriptures speak much of Comfort Joy and Peace in the inward Man which they know and perceive who make that the rule of their Actions and have it fulfilled in them Let others do the same and they will be likewise Partakers of the Joy and Consolation The unbelieving and natural Man Laughs at all this Will words which are but wind blow away Pain and Grief It sticks faster then so The Physitian gives visible Remedies to heaI Diseases the Lawyer shews a way to get out of encumbrances of Estate the Bountiful gives Money to relieve the Poor and Distressed And indeed for worldly Vexations and Trouble Wise Sayings may do something But for the Man whose Trade is only in words who takes care of the Soul which we see not and of another World which we know not What will this Babler say he moveth his Lips but he doth nothing It will not be much besides the present purpose to describe how Of Words much force and Efficacy is in Words and then to shew that they will effectually asswage Grief Words are Thoughts expressed which arise from and are the workings of the mind Set them aside you must renounce the very Soul and Reason and confequently Unman him What do Words signifie So you may ask of Wisdom Understanding and all those noble Faculties within which are discovered by them Take away these Man is a lump of Clay just enlivened but withall vile and weak A dumb breathing Statue without use or excellency More need not be said to lay open the Absurdity and Monstrousness of this All will grant there is need of some Speech or Language and there is more in it then a Voice only for it is significative of Things as what is commonly seen heard or talked of Things are visible and invisible past present and future Now Words convey and make all these known making invisible to be as it were visible to us past and future present by the description it gives of them Herein appears the excellency and reality of Words that they represent those things which do not appear as if they did appear Who shall ascend into Heaven that is to bring down Christ from above Or who shall descend into the deep that is to bring up Christ again from the Dead The VVord is nigh thee even in thy Mouth and in thy Heart that is the VVord of Faith which we Preach Rom. 10. 6 7 8. That speaks of God himself of whom are all things That declares unto us the astonishing Works of Creation The Motion of the Stars and the Springs of the Deep Which comprehend in one Sentence the Compass of the World and all that is therein This we see done with our Eyes in Ink and Paper we hear it with our Ears in a light and aiery sound Of what we are further convinced without by the Eye of Sence But there is one step higher which leads to further Knowledge and applies it to our selves shewing how we are concerned The Word of Faith Which is that Revelation God hath made to Mankind in Scripture The Truth whereof relies upon Divine Testimony Miracles Signs Infallible Proofs The certainty whereof may be somewhat seen from the very Nature and Connexion of things Here are WORDS indeed they are called GREAT WORDS Dan. 7. 11. and may be seen in the foregoing verses And not only there but throughout the whole Scripture Lo these are parts of his VVays but how little a Portion is heard of him Job 26. 14. This is only of what he doth to the Inhabitants of the Earth and that is but as a Point to the whole World. This is part of Gods Will noted in a Book that it may be for the use of those several Generation which shall pass through here Which is of no great bulk but take â—ll the Libraries of the World all that was ever Written and Printed and besides what they have from hence they do not contain so great and excellent words as this The Wisdom of God doth as much excel Mans as his Works doth theirs which Iâ—a 55. 9. he could have manifelled in a stile accordingly but he condelcended to our infirmities that we â—â—â—ht receive and know what concerneth us They are not Words only for they are both true and significative as such they â—hould affect us as the things themselves for they go before and give notice of it In things of common life Men are equally concerned at the Message as the thing it self and provide accordingly now the first is but a Word so it would be the same as to the Promises and Threatnings of God if they were believed The VVord Preached did not profit them not being mixed with Faith in them that heard it Heb. 4. 2. The Will of God is as we learn from John 1. 6 7. That all Men through him might believe So we read Acts 28. 24 that at the first time of Hearing Some believed the things that were spoken and some believed not But would they have attended again and again for successive times hearkened to what might be urged further then more might have believed Did ever any Man feriously understand and throughly weigh all the Arguments that might be brought for Faith and yet remain an Unbeliever It is possible through Prejudice Ignorance hardness of Heart but not to a sincere and willing mind that hath no other end but to be satisfied whether indeed these things are so The greater part will not admit of a full hearing least they should believe and be saved and so they are of their own fault Unbelievers That place in Isa 6. 9 10. is after God hath used former Methods as appears by his Expostulation in the foregoing Chapter What could I have done more for my Vineyard that I have not done in it Isa 5. 4. People may be at length unaffected and hardened under the Word but it was at first through their own provocation and wilsulness By not minding thereof when it would have saved them they come to have no Sence thereof afterwards But in it self it is apt to produce Faith. And when it is received therewith it doth
insufficient to support under a great and long Adversity Whereas the Scriptures afford Hope and Comfort to the greatest that befall Men. They may alleviate for Inadvertency and Folly and prevent it in some measure the Word doth the same and much more by providing against the Evils of corrupt Nature which are the cause of all Sorrow It doth also shew a way for what is past and unavoidable and admonishes to Sin no more least worst things befall us The Dictates of Morality and Humane reasoning may do somewhat as to self-Vexation lesser injuries and reproaches from others inconsiderable losses and such like but for the greater Miseries can find no help as the frailty of Mans Nature dangerous Diseases fears of Death doubtfulness of the succeeding State how to secure future Happiness and avoid Misery Here the antient Sages are Dumb and they cannot tell what to say They are in Perplexity and Amazement themselves how then should they consult for others They were lifted up with a conceit of the Benefit they did unto Mankind when their Consolatory discourses could avail only as to those light things which might be laughed away or Couragiously born Or the wicked Men of our days find remedy against by Pots and Company for if things were so as they said this last was a sure Relief They might indeed regulate the disorders of Fancy and Opinion But for what did really make Men miserable by shaking the Powers of the Soul what did torment and endanger the Body is by Philosophers left remediless They would blunder out something which was ridiculous conjecture or uncertainty As What is suffered here would have an end which the meerest Ideot knew as well as they None is Happy before Death A sad Consolation to those who knew not what should be after that and when they did surmize it would be an utter end how absurb must their Arguing be As if Man was made only for Misery and his utmost Happiness was to be freed from that and be no more for ever What is more miserable in Life then to be willing to die To have an impatient desire after ease and Happiness but to find none till become without Sence or Capacity Some of them did go further as to talk of Immortality and a future State of this with much doubting but then they did raise the Fears of Mankind of what sort it would be whether Happiness or Misery They would speak most of Glory Liberty and the Elisian Fields This was insisted on as a Mighty word of Consolation for all the Evils here But then the mistake and delusion was which considering Men did spie out and therefore received to assurance even what they were forced to grant when they came to discuss it particularly that there were two kinds of Futurity Reward and Punishment and they knew not exactly what Men were to do to obtain the one what to leave undone to avoid the other Their Ignorance as to this kept the World in suspence did raise their Horrour and Dread but not allay it What they would have suggested as a Dellverance from Trouble they could give no certainty but worse might abuâ—e for us in the succeeding Condition They might impose upon the vulgar with their plausible Speeches and Eloquence but Men that could examine Consequences did not give so much heed to them Neither is this any Argument against Christian Religion because it happens so now Common People and Women do gladly hear thereof when Politicians and those who would pass for Wise Men among us do not so much mind it for this Diversity is to be observed They of old did slight vain Philosophy but it was after they had searcht its Principles and found them only conjectural and fallacious whereas the Men of our times contemn our Faith and Practice without Examination for let them admit this throughly and then speak lightly thereof if they can This is the Policy of Satan whereby his Kingdom stands he would not let them try what he beats them from for if they should they would not continue with him This is the difference of Truth and Falshood the one appears more true by the Touch Stone the other false The only Argument against Truth is to put it off the way to resist is to be at a distance and come not near it Thus Paganism spread and continued of old Thus Christianity was endeavoured to be stifled and its further increase hindred Here is the reason that of old Men did walk in their own ways and even of those that do soat this present time They were willing to be Happy then and unwilling to be Miserable and so are now when they were in Affliction or Trouble they were willing to be eased and delivered so they are now The Truth was not so clearly manifested to the greater part of the World. The times of this Ignorance God winked at Acts 17. 30. He made Men of such Faculties and Powers to see what they could bring forth and now he hath given more assistance by further Revelation if any thing may be done yet more God makes Men now as he did from the Beginning with the same Reason Inclinations Desires Fears and Aversations we who stand in these latter days on the Earth wherein iniquity doth abound with more Weakness and Sorrow have also more helps against them from Scripture which is given by Inspiration from God and therefore must be better and more certain then of Mans Invention and Wisdom That hath been disproved and sound Vain when there is help to be had of God. It is letter to â—ust in the Lord then to pâ—â—â—â— fidence in Man Psal 118. 8. Some have sought Happiness in this thing and some in that so for Relief in Adversity But we â—ill remember the Name of the Lord our God. They are brought down and fallen but we are risâ—n and standupright Psal 20. 7 8. This is true in seeking after Happiness and Prevention of Misery by other Men or our own Wisdom and ways they all are disappointed for it is to be had in God only The Men of this World look after good in Flesh and so they would keep off Evil but when that is stricken and begins to fade when it cannot rellish by reason of Pain and the anguish of Spirit doth so break forth that this is not able any longer to pacifie then they resort to the Wisdom of Mans words but that will not profit nor deliver them So they must lie down under their Calamities expecting worse things or come unto God and his Word What an Argument is this to overcome the averseness and obstinacy of Mans nature There is Invitation for the greatest Sinners Come unto me all ye that Labour and are heavy laden and I will give you rest Take my Yoke upon you Mat. 11. 29. Let them keep Gods Commandments and so they may have that Hope of eternal Life which God that cannot lie promised before the World began â— it 1. 2. This gives
â—urmised such a thing is Harsh and impracticable so he is thought an hard Master who requires and that his Commandments are grievous which is abominably False Where the Love of God is fixed that makes all things easie and delightful done in Reference to him They have Peace and Satisfaction all their days a well grounded Hope and are secured against the terrors of Death They do every thing of a cheerful mind and not grudgingly But where the work is only done and people are glad it is over Whose Holy and Spiritual things are left as soon as out of the Closet or Congregation and care for no other Hearing or Conversation thereof Who run on in their manner of serving God and certainly conclude themselves Right because they have the Course and Generality of the World on their side though they have been mistaken all along in matters of pure and sincere Religion Who do not universally prove what they do and if they did could find no Rejoycing in it â—ndeed their way may become familiar and customary to them for vain Hopes and Formality if not examined may produce some Gladness and Exultancy And then they reject what is more for Melancholy These will admire so many words should be made about what they conceive and do in short They may look upon what is here and afore-offered as a parcel of Melancholy Notions and contradictory to the Argument of Happiness which they fancy as only apt to breed Disturbance and sadness of Mind But iâ— the whole Work of Religion might be made so short Why did God make so large and full a Revelation in Scripture which is to be searched and contains infinite matter Why did he afford such a long John 5. 39. Psal 14. 2. time to Man upon Earth to understand and seek God if it might have been done so quickly His doings are all Wisdom and no more then what is Necessary Religion is not a Business of such sudden dispatch as some would falsly imagine and make it The general prâ—jâ—dice against Truth is that it makes Mâ—lancholy But he that will not be thus Melancholy shall be Miserable for ever We learn from 2 Thes 2. 10 13. They are to receive the Love of the Truth who would be saved from hence spring their Principles of acting aright and they must know before hand to avoid what is Evil and Destructive The Knowledge of Truth brings unto God who hath established all things under whose Shadow we may be secure from all Evil and Danger Indeed there may be mistaken ways of pleasing him which have no Footstep in his Word on a furious unwarranted Zeal which exposing to Trouble and Inconvenience without his Acceptance may run out of Breath in a wrong Road and so spend it self in weariness and doubt of mind There may be aâ— overmuch Righteousâ—â—ss in not Commanded things but in keeping close to the lines of known Duty in observance of the Precepts is application and hope of the Promises there is Approbation of Conscience Blessed are those Servants who are so doing It is called a Work of Faith and Labour of Love 〈◊〉 Thes 〈◊〉 3. but still they contentedly do it looking for the Reward and Rest as they have a little in the mean while to carry them through here yea this is an Antidote against Melancholy for they would be so otherwise the restless and busie Faculties of Man must be doing somwhat though less troubled when in any acting yet are uneasie if not on their proper Business as Religion is of the mind and outward Calling of the Body and this in subservierâ—y to the other A strange wresting of things to call that Mâ—lancholy Isa 5. 20. which only prevents and keeps it off a Disturbance which belongs to our Peace to be driven away and avoided which is the chief Good to be sought after and cherished None are more Melancholy then who seem to decline it for their utmost Happiness lies in Stupefaction and the studied Arts of unmindfulness but take away these and they sink into Dumpishness or are tortured in mind They having either a dead and troubled Heart do not know what Peace is and must find out some cure for that which would bring them to Repentance or Desperation O'foolish Sinners who hath bewitched you Why will you not suffer Gods design to be answered in you for he would have you turn from your Sins and Vanities the guilt whereof if permitted to stir causes Sorrow if stifled heaviness of Mind All this is a sad Earnest of worse things to come if not prevented this only way You must either comply or smother but how unreasonable is â—he last for if you could put away instead of putting afar off the evil Day it will come at the appointed time do what you can you only shut out the Sence thereof If in driving away Melancholy you could utterly beat off Death If you could hinder your Souls from being stript naked and sent into the other World where are no Company Pleasure or Recreations to harden If you could escape the day of Judgment and the dreadful Event thereof then it were some advantage to chase away Serioâ—sâ—ess but as things now stand it is the greateâ—â— Folly and â—anâ—er Be perswaded to endure it here for a little time Dare to be somewhat dull for a day or two and suffer the lâ—ksomâ—â—â—ss of what you have done in Iniquity 2 Cor. 7. 8 9 10. aâ—d begin the Work of Righteousness If people could be prevailed upon to be Mâ—lâ—ncholy a little and they must or suffer Eternally what is worse they would be Christians in Deed and in Truth for this is the great hindrance with aâ— High and Low Wise and Ignorant Religion makes dull and therefore they keep off Here again is to be repeated the former Observation Things at fiâ—st make a shew of the contrary Whatever brings Happiness and real Good to Mankind hath a slight appearance of Misery and Evil. The Wisdom from above doth bring Peace Satisâ—actron Delight and Assurance but the Enemy who lets from all that is Good would Suggest it raises Trouble Disquiet Fear and such like Many think of what is aforementioned as dull things because they do not make much outward noise and merriment But they do not understand the true Happiness of a Man. Peace c. What can be more desired Would they be Children always in Laughter or Crying now up in excessive Mirth and down again in Dejectedness and Anguish The first at the very instant doth not satisfie and there is weariness in it the other doth really Afflict It is desirable to be between both in a sober composed State to be as other Creatures pleased with themselves And though there is a knowledge of Imperfection and Vanity yet to go on contentedly to a better State and comfort himself in the mean time with hopes thereof He is just as a Man should be for the Mouth was not made always to be contracted Who
that it may be otherwise If they would retire into the Spirit of their minds setting aside that Willingness to be deceived they would be even condemned of themselves If they did search and examine their own Consciences and that not lightly and after the manner of Dissemblers with God they cannot raise to themselves such false Hopes and Expectations as some do They are disobedient and willing to remain so and therefore are deceived Why they refrain from gross Sins no Extortioner no Swearer and such like they say they are But do they refrain from all Whosoever shall keep the whole Law and offend in one point is Guilty of all Jam. 2. 10. It is as much opposing the Will of God in one instance as in twenty When that commandeth such 1 Kings 11 2. Lev. 26. 21 24. a thing to be done or not done he who doth contrary though in a small Matter his own Will taketh place before the Will of God which is the direct Evil of Sin which comprehends Pride Malice and Stubbornness The continued disobedience of one Precept involves in the same Condemnation as of many 1 Cor. 6. 9 10. Rev. 21. 8. The Kingdom of Heaven is like unto a Treasure hid in a Field the which when a Man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that Field Mat. 13. 44. he must part with all Sin and Wickedness if he intends to come there It may be said that cannot be For in many things we offend all Jam. 3. 2. But it must of every known habitual Sin for that may be done Ye have not yet resisted unto Blood striving against sin Heb. 12. 4. This sounds harsh who can do it Any one that will seriously and in good earnest endeavour to do so What God hath said and decreed cannot be altered and therefore it concerns us to try and examine our selves that when the Lord cometh we may be found accepted of him It is appointed for all once to die and after that to Judgment Heb. 9. 27. When all Tricks and Evasions shall be discovered and fully answered to the Confusion of those who make use of them Men may now excuse themselves before their Neighbours and Acquaintance who know not as God knows the very Secrets of all Hearts The Consideration of a Judgment to come should make us suspect ourselves for not every one that is perswaded of his own Righteousness is accepted with God but whom he approveth Most commonly People have too hasty and good Opinion of their own Condition they presently think themselves fit for Heaven and they 1 Sam. 15. 13. have an interest in Christ and will cry out Lord Lord as if they were his own When he shall profess to them I know ye not depart from me ye that Work iniquity Mat. 7. 22 23. If they do that the Lord Jesus will disown and not admit them into his Kingdom All their false Thoughts will avail nothing at that time but now they breed Unconcernedness and Presumption Men are willing to be quiet and cannot endure to be disturbed but let them consider this one thing That if they should perish by the deceiveableness of Satan and their own Hearts it will be most sad to think and worse then it is now to have their present ease interrupted that if they had found it out which they would not when they might they had avoided all this Misery Those upbraidings of past irrepairable Folly will be no little Addition to it After-Wit is never good but in a thing of this moment where is no possibility of remedying the mistake is more Senseless and inexcusable O Jerusalem if thou hadst known in this thy day the things that belong to thy Peace but now they are hid from thine Eyes Could we come to speak with those who whilst they lived walked in away right in their own Eyes but find the paths thereof to have lead unto Death How would these wretched Creatures accuse themselves for running on perfunctorily in their Course without throughly considering whither it did tend They would lament their Carelessness and neglect of making their Calling and Election sure I am perswaded they would testifie unto us to take all heed that we be not deceived in like manner They must acknowledge God righteous for his word makes known all Errour and would have done good unto them if they had walked uprightly Mic. 2. 7. but they did follow their own Hearts Counsel and would have none of his then what they did frame agreeable to their own O that they might have another day of Grace and Amendment of past mistakes Nothing can be granted against eternal and immutable Decrees But we on this side of the Grave may do it but if we will not we shall pass into the same Condemnation there is no remedy if we will not when we may when we are so earnestly called upon and intreated and shewed how we may escape There are now abroad in the World Men sporting themselves with their own deceivings 2 Pet. 2. 13. Who live in some wickedness or other and yet pass the time of their sojourning without fear who stand continually at the entrance of Eternity but take no due care least the gates of Hell be opened upon them And why should any one be thought evil of who acquaints them of their danger that they may go further from it As long as they are in any way of Wickedness they are not in the right way and whether such will know it or no Thou hast rebuked the proud that are cursed which do err from thy Commandments Psal 119. 21. That fancy which allows in the practice of any sin or which excuses from obeying any one single Gospel Precept pertaining to such a Man or Relation is a meer deceit and is damnable There are many devices in Mans heart nevertheless the counsel of the Lord that shall stand Prov. 19. 21. People are very apt to trust unto those which concern their Spiritual Estate but herein they compass themselves about with Sparks in this life they may walk in the light of their fire and the sparks that they kindled enjoy a little outward Isa 50. 11. heat but no solid warmth and comfort have carnal security but not Peace towards God But that must vanish upon a Death-bed they may see their errour and lie down in Sorrow but if so blinded that they cannot see then they will feel if they should be let down into everlasting fire Why will they not in the mean while take heed to themselves that they be not deceived Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save your Souls Jam. 1. 21. The Scriptures as aforesaid have proved an occasion of deceits that was when Men did abuse and pervert them of set purpose but if made use of as here directed they do discover them all and lead into
the way of Truth Do ye not therefore err because ye know not the Scriptures said our Lord to the Sadducees Mark 12. 24. But who call themselves his followers of the Roman Church fallaciously conclude therefore Men err because they know the Scriptures But this happens only through the abomination of the wicked which stumble at the word being disobedient 1 Pet. 2. 8. Whereas no truly honest minded Soul was ever deceived by it I do not mean in every little Question which Ministers unto strife rather then Godly Edifying or in matters of doubtful disputation but what is necessary to build up in our holy Faith and make for good Life As long as we keep our heart whole with God and continue stedfast in his Covenant we are safe but if we once let in a sinful gain or lust then foolish imaginations come in and we are in danger to miscarry in the errour of our own ways If our Selves will take heed both pray and endeavour to hold up our goings in Gods paths this is to keep from the paths of the destroyer If there be no wicked way in us we shall be in the way everlasting Those which turn aside are Sin and Satan but this is the Covenant performed in these dayes That he would grant unto us that we being delivered out of the hands of our Enemies might serve him without fear in Holiness and Righteousness before him all the dayes of our Life Luke 1. 73 74. It can be no little satisfaction to be freed from danger and then if it be any comfort to have true quietness of Spirit Joy in the Holy Ghost firm hopes of Eternal Life such have all these When those who cherish themselves with deceits may be like the rest of Sleep whereof nothing is perceived but interruptions They have no delights in the inward Man no rejoycings in God but feed upon groundless expectations which shall perish with them If any man think himself to be something when he is nothing he deceiveth himself He may indeed with slight cursory thoughts conclude his condition to be well enough this a self deceiver may do Whereas the true servant of God can descend into the bottom of his heart can prove his own work and find rejoycing in himself alone which the other cannot Be not deceived God is not mocked for whatsoever a man soweth that he shall also reap He that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Gal. 6. 3 6 7 8. Many people intend well but the Enemy doth try all means to hinder His first attempt is to keep off from coming into the way of Righteousness at all but if he doth not succeed there he will try to turn them aside into the By-paths of errour or wickedness Is God to be Worshipped He represents such an Idolatry or Heathen Superstition which he hath got to be retained by one half of those who are called Christians Is the truth to be sought after There is such a false light go after that Hath the Lord commanded to do all his Statutes Deut. 6. 24. He knoweth such a thing to be for your Happiness and why should he restrain you from that Beloved do not give credit to him who after this manner beguiled our first Parents in whose loyns we fell and became subject to all those evils and dangers that now beset us Submit your selves therefore to God resist the Devil and he will flee from you Jam. 4. 7. Ignorant people are apt to be frightened at him but he is a meer Coward he cannot conquer any one unless he will himself Though he is full of mischief and maliciously set against us yet he can do no harm unless our selves give way unto him Draw nigh to God and he will draw nigh unto you Jam. 4. 8. What a stir do men make before they give up themselves to his Obedience How many arguments and beseechings must they have Though he is the God of their being and well-being yet what a work is it to bring them unto his service It is their greatest Happiness and Security yet with what difficulty are they perswaded unto it They do not think so then let them consider throughly the different state of the Wicked and Godly in this World as they are both in the same low degree The former cares not for God neither hath he any regard to Psal 10. keep his Commandments and perhaps may think himself happy Of the different state of wicked and Godly because he is his own Man and doth follow his own humour Who can controul him He is not troubled with the fears of Religion He doth not stand in dread of an Oath but loves and dares to talk big When he can spare time from his work he is for any diversion or Merriment whether sinful or not is no matter unto him he lives as comfortably as he can dies when his time is come and there is an end of him But now the Lord saith they that despise me shall be Lightly esteemed 1 Sam. 2. 30. Whatever such say in their heart concerning the holy one of Israel they dare not talk after this rate to the Governour of their Country and they will find that they had better curse the King to his face then conceive such iniquity but in thought against the Great King of all the Earth Foresooth they will not keep his Commandments then they shall lose Eternal Life and for Disobedience be cast into a Furnace of Fire Who think it such an advantage to have full liberty and follow their own humour in all things how will they like to be tied down in Chains of Darkness and to pine a whole Eternity in desires which shall not be granted God will not force them or any else tho' he might to his obedience but will compel transgressors to undergo the severity of his just judgment In the midst of sinning they have a secret dread and horrour thereof which unless they did endeavour to stifle would be intolerable to them let them pretend or talk what they will or conceal it still none fear so much as those who do not fear God. They being kept in from the World to come wherein he will suffer their evil deeds no longer only by this vail of flesh they are afraid of every least Evil or Sickness which may endanger that and yet by prophaning his Name they increase their own sad expectation They imagaine they talk big but do not consider he is a Great God. It is a sad thing to consider that an Ostler Porter or other common Person who dare not give a Saucy Word to their Superiours on Earth for fear of having his bones broke yet should be so bold with the most High God who can tear him in pieces and there is none to deliver him If it can be no sport or pleasure to teaze a Lion of the Forrest much less