of a liberal Estate which will be so far from abating the account as it will enhance it Item so much in excess debauchery and riot so much in costly apparel so much in magnificence and vain shews and the like 4. Our natures may be well enough supplied with little Natura pancis contenta and whatsoever is redundant most commonly turns to the damage and detriment of our nature unless it meet with a very wise proprietor For the excess in the abuse of superfluities in eating and drink ing and gratifying our appetites or the excess of care and pains in getting or keeping or disposing superfluities and redundance commonly doth more harm even to our natural complexions and constitution than a mediocrity proportionate to the necessities of nature 5. Whatsoever is more than enough for our natural support and the necessary supply of our Families and so emplyed is in truth vain useless unserviceable and such a man is rich but in fancy and notion and not in truth and reality For the use of externals is supply of our natural necessity if I have a million of Money and yet a hundred Pounds is sufficient and as much as I shall use to bring me to my Grave the rest is vain and needless to me and doth me no good it is indeed my burthen and my care and my trouble but is of no more use to me in my Chest than if it were in the center of the Earth It is true I have thereby a happy opportunity if I have a large and a wise Heart to dispose it for the glory and service of God and the good of mankind in works of piety charity and humanity but if I keep it in my Chest it is an impertinent trouble neither useful for my self because I need it not I have enough without it nor as I order it is it useful for others no more than if it were an hundred fathom under grâ—und 6. A state of Mediocrity or supplies proportionate to my necessity is infinitely more safe to me even in respect of my self than an estate of glory wealth power and abundance an estate of mediocrity and commensurateness to our exigence and necessity is the freest of any condition in the world from perturbations and temptations a state and condition of want and too narrow for our necessities is an estate subject to some troubles and temptations But of all conditions in the world a redundant and over-plentiful condition is most subject to the most dangerous and pernicious temptations in the world as namely forgetfulness of God self-dependence pride insolence oppression injustice unquietness of mind excess luxury intemperance contempt of others and I have very often known those persons that have carried themselves steadily and commendably in a condition of mediocrity nay have been able to bear with victâ—ry the shocks of those temptations that arise from want and poverty yet when in the late times they were advanced to wealth power and command were lost and could not bear the temptations that attended grandeur wealth and power and the Sun of wealth and prosperity quickly disrobed them of that mantle of innocence piety and virtue that they kept about them against the storms and assaults of wants and necessities So that certainly it requires a greater vigilance attention industry and resolution to oppose and conquer the temptations of grandeur wealth and power than the temptations of want necessity and poverty Some patience and humility will do much to subdue the latter but he that will acquit himself from the temptations of the former hath and hath need of great wisdom moderation sobriety and a low esteem of the world and especially a great and practical exercise of the Fear of God Faith in his promises and a fixed hope and prospect of the promises of immortality and glory whereby they may overcome the slattering and deceiving world 7. A state of externals proportionate to our necessities is a far more serene and safe estate in reference to others than an estate of external grandeur and wealth and power And the reasons are first because the former hath nothing that others do covet or desire but the latter hath gotten the golden Ball that the generality of mankind are fond to have and are restless till they have gotten it 〈◊〉 which makes the man's estate unquiet and unsafe because he hath many competitors for what he enjoys which are continually endeavouring to trip up his heels just as we see when a Bird hath gotten a booty or prey all other Birds of prey are following and catching after it and ever molesting him that hath it Secondly because he that enjoys much either of honour or wealth or power is the object of the envy of other men which is a busie restless pernicious humour and ever picking quarrels and finding faults and studying and endeavouring the ruine of its object Whereas a state of mediocrity is a state of quietness and free from the assaults and shafts of this pestilent companion 8. We see that all worldly matters are by a kind of inbred and connatural necessity subject to mutations and changes When grandeur and honour and wealth are at their highest pitch like the Sun in the Meridian it stays not long there but hath its declination Now the changes that are incident to greatness and wealth are always for the worst they most commonly take their wings and sly away when they seem to be in their highest pitch of plenty and glory And this creates in a man very great anxiety and restless fear lest he should lose what he hath and infinite struglings and shistings to keep it when it is going and extreme disappointment vexation and sorrow when it is gone On the other side a state of mediocrity may have its changes too and as it is seldom for the worse so it is most ordinarily for the better whereby the man hath great peace and tranquility We need not have a better instance of both these conditions than in Jacob the person in the Text While he was in a state of mediocrity and rather indeed in a strait than in an ample condition when he had nothing but his Staff and his supplies of Bread to eat and Clothes to put on he was in a state of great tranquility and that change which befell that condition was a change not for the worse but for the better at least in relation to externals his supplies increased but as soon as he once arrived at great wealth under his Uncle Laban though it is true the Divine Providence kept him from a total loss of it yet he soon found that prosperous condition full of thorns and difficulties 1. His Uncle and his Sons began to envy his wealth and he began to be in great fears and jealousies lest he should be deprived of all 2. Then to avoid that fear he flyes and his Uncle pursues him and then he was under a new fear of loss of all he had got 3. When that
motions and tendencies of our Sensual Appetite This sensual appetite is in it self good placed in us by the God of Nature for excellent ends viz. for the preservation of the individual nature as eating and drinking and those invitations of sense subservient thereunto or for the preservation of the species as the desires of sexes But they then become a sinful part of this inferior world 1. when they become inordinate 2. or excessive 3. or unseasonable or generally 4. when they are not subordinate in their actings to the government of reason enlightened by moral or religious light A Christian hath no such enemies without him as unruly and undisciplined lusts and passions within him and it is a vain thing to think of overcoming the world without us until this world within us be brought into subjection for without the corruptions and lusts within the world and the evil men of the world and the evil one of the world could not hurt us Non vulnus adactis Debetur gladiis percussum est pectore ferrum The wedge of gold was an innocent thing but Achan's covetous heart within gave it strength to do harm We come into the world as into a great shop full of all variety of wares accommodate to our senses lusts and affections and were it not for these those wares would lye long enough upon the hands of the prince of this world before they could get within us or corrupt us 2. The world without us is of three kinds 1. The Natural world which is the work of Almighty God most certainly in it self good and is not evil but accidentally by man's abuse of himself or it It doth contain a general supply of objects answerable to the desires of our vegetable and sensible nature and the exigences and conveniences of it is a great shop full of all sorts of wares answerable .... there is wealth and places and delights for the senses and it becomes an enemy to us by reason only of the disorder and irregularity of those lusts and passions that are within us and by reason of the over-value that we are apt to put upon them they are indeed temptations but they are only passive as the wedge of gold did passively tempt Achan but it was his own lust and covetousness that did him the harm the rock doth not strike the ship but the ship strikes the rock and breaks it self This world as it is not evil in it self so most certainly it is full of goodness and benevolence to us it supplies our wants is accommodate to the exigences and conveniences of our nature furnisheth us with various objects and instances of the divine goodness liberality bounty of his power and majesty and glory of his wisdom providence and government which are so many instructions to teach us to know and admire and magnifie him to walk thankfully dutifully and obediently unto him to teach us resignation contentedness submission and dependence upon him A good heart will be made better by it and if there be evil in it it is such as our own corrupt natures occasions or brings upon it or upon our selves by it and it is a great part of our Christian warfare and discipline to teach us to use it as it ought to be used and to subdue those lusts and corruptions that abuse it and our selves by it Again secondly there is another world without us the malignant and evil world the world of evil Angels and of evil Men Mundus in maligno positus and the great mischiefs of this world are of two kinds viz. 1. Incentives and temptations from it that are apt to bring the rest of mankind into the evil of sin and offence againft God such as are evil examples evil commands evil counsels evil perswasions and sollicitations 2. The troubles and injuries and vexations and persecutions and oppressions and calumnies and reproaches and disgraces that are inflicted by them And the evil that ariseth from these are of two kinds viz. such as they immediately cause which is great uneasiness and griefs and sorrow and again such as consequentially arise from these namely the evil of sin as impatience discontent unquietness of mind murmurings against the Divine Providence doubtings of letting go our confidence in God disturst unbelief and putting forth our hands to iniquity to deliver our selves from these inconveniences either by unlawful or forbidden means by sinful compliances with the sinful world by falling in with them to deliver our selves from their oppressions persecutions or wrongs by raising commotions engaging in parties and infinite more unhappy consequences And thirdly there is a third kind of world which is in a great measure without us namely the accidental or more truly the providential world in relation to man and his condition in this world and is commonly of two kinds viz. prosperous or adverse External or worldly Prosperity consists in an accommodate condition of man in this world as health of body comfort of friends and relations affluence or at least competency of wealth power honour applause good report and the like The dangers that steal upon mankind in this condition are pride haughtiness of mind arrogance vain-glory insolence oppression security contempt of others love of the world fear of death and desires of diversion from the thoughts of it luxury intemperance ambition covetousness neglect and forgetfulness and a low esteem of God the life to come and our duty 2. Adversity as sicknesses and diseases poverty loss of friends and estate publick or private disturbances or calamities and the like And though oftentimes these are occasioned by the evil or malignant world yet many times they seem to come accidentally and are apt to breed impatience discontent unquietness of mind distrust of Providence murmuring envy at the external felicity of others and that common discomposure which we ordinarily find in our selves and others upon like occasions IV. The fourth considerable is what is this Faith which thus overcometh the world which is nothing else but a deep real full sound perswasion of and assent unto those great truths revealed in the Scriptures of God upon the account that they are truly the word and will of the Eternal God who is truth it self and can neither deceive nor be deceived and herein these two matters are considerable 1. What are those divine truths which being really and soundly believed doth enable the victory over the world or the special objects of that victorious faith 2. What is that act of faith or belief of these excellent objects which thus overcometh the world 1. For the former of these although the whole body of divine truths is the adequate object of faith yet there seem to be certain special heads or parts of divine truths that have the greatest influence into this victory over the world I shall mention some of them namely 1. That there is one most Powerfyl Wise Gracious Bountiful Just and All-seeing God the Author of all being that is present in
to the consideration of the world without us as that which possibly is here principally intended and the victory of the Christian by his faith over it and first in relation to the Natural World This world as hath been observed is in it self very good and the evil that ariseth from it is only occasional Which is thus it is a goodly Palace fitted with all grateful objects to our senses full of variety and pleasantness and the soul fastening upon them is ready with Peter in the Mount to conclude that it is good to be here and therefore grows careless of the thoughts of another state after death or to think of the passage to it or making provision for it but to set up its hopes and happiness and rest in it and in these delights and accommodations that it yields our senses Faith overcometh this part of the world by assuring the soul that this lower world is only the place of our probation not of of our happiness our Inn not our home It presents to the mind a state of happiness to be attained after death infinitely surpassing all the contents and conveniences that this world can yield and that one great means to attain it is by setting our hearts upon it and not upon the world but using this present world not as the end of our hopes but as our passage to it and to carry a watchful hand over our desires and delights towards it or in it that it steal not away our heart from out everlasting treasure to carry a sober and temperate mind towards it and use of it as in the sight of that God that lends it us to excite our thankfulness and try our obedience not to rob him of the love and service and duty we owe unto him In short the methods whereby faith overcometh this part of the world are these 1. By giving us a true estimate of it to prevent us from overvaluing it 2. By frequent re-minding of us that it is only fitted to the meridian of this life which is short and transitory and passeth away 3. By presenting unto us a state of future happiness that infinitely surpasseth it 4. By discovering our duty in our walk through it namely of great moderation and vigilancy 5. By presenting unto us the example of the Captain of our Salvation his deportment in it and towards it 6. By assuring us that we are but Stewards unto the great Lord of the Family of Heaven and Earth for so much as we have of it and that to him we must give an account of our stewardship 7. By assuring us that our great Lord and Master is a constant observer of all our deportment in it 8. And that he will most certainly give a reward proportionable to the management of our trust and stewardship viz. if done sincerely faithfully and obediently to our great Lord and Master a reward of everlasting happiness and glory but if done falsly sinfully and disobediently then a reward of everlasting loss and misery 2. As to the second kind of world the Malignant World of evil men and evil Angels and therein first in relation to the evil Counsels and evil Examples that sollicit or tempt us to breach of our duty to God the methods whereby faith overcometh this part of the malignant world are these 1. It presents unto us our duty that we owe to God and which we are bound indispensibly to observe under the great penalty of loss of our happiness 2. It presents us with the great advantage that we have in obeying God above whatsoever advantage we can have in obeying or following the sinful examples counsels or commands of this world and the great excess of our disadvantage in obeying or following the evil examples or counsels of the world and this makes him at a point with these follicitations peremptory to conclude it is better to obey God than man and with Joseph How can I commit this great wickedness and sin against God 3. It presents Almighty God strictly observing our carriage in relation to these temptations 4. It presents us with the displeasure and indignation of the same God in case we desert him and sollow the sinful examples or counsels of men and with the great favour love approbation and reward of Almighty God if we keep our fidelity and duty to him 5. It presents us with the noble example of our Blessed Saviour 6. It presents us with the transcendent love of God in Christ Jesus who to redeem and rescue us from the misery of our natural condition and from the dominion of sin and to make us a peculiar people zealous of good works chose to become a curse and dye for us the greatest obligation of love and gratitude and duty imaginable And then it leaves the Soul impartially to judge which is the better of the two and whether this malignant World can propound any thing that can be an equivalent motive to follow their commands or examples or that can equal the love of our Saviour the reward of eternal life and the favour of the ever-glorious God and which must be denied and lost by a sinful compliance with evil counsels commands or examples of an evil world It is true the world can perchance reward my compliance herein with honour and applause and favour and riches or they can punish my neglects with reproach and scorn and loss and poverty and it may be with death but what proportion do these bear to the favour and love of God and an eternal recompence of glory and endless happiness The terms therefore of my obedience to the loving and gracious God to whom I owe my utmost duty and obedience though there were no reward attending it do infinitely out-bid and out-weight whatsoever a sinful world can either give or inflict And secondly as to the other part or Scene of this malignant world Persecutions Reproaches Scorns yea Death it self Faith presents the soul not only with the foregoing considerations and that glorious promise Be faithful unto the death and I will give thee a crown of life but some other considerations that are peculiarly proper to this condition viz. 1. That it is that state that our blessed Saviour hath not only foretold but hath annexed a special promise of blessedness unto Blessed are they that are persecuted for righteousness sake for theirs is the kingdom of heaven 2. That there have gone before us a noble Cloud of Examples in all Ages yea the Captain of our Salvation was thus made perfect by suffering 3. That though it is troublesom it is but short and ends with death which will be the passage into a state of incorruptible happiness And this was that which made the Three Children at a point with the greatest Monarch in the world ready to inflict the severest death upon them Our God whom we serve is able to deliver us c. but if not know O king that we will not worship thy graven image which thou
hast set up And therefore our Blessed Lord redoubles the injunction of our fear toward him that can destroy both body and soul in hell but forbids any fear of such persecutors who can only destroy the body and then can do no more And certainly that man that hath full assurance of favour and esteem with the great God of heaven and earth of an incorruptible weight and crown of glory the next moment after death must needs have a low esteem of the reproaches and scorns and persecutions of men for righteoufness sake and so much the rather because that very favour with God and that very crown of happiness that he expects is enhanced by those very scorns and those very afflictions For Our light afflictions which are here for a moment work for us a far more exceeding and eternal weight of glory 3. Concerning the third kind of world namely the Providential world consisting in external dispensations of adversity or prosperity And first concerning the dark part of this world namely Adversity as casualties losses of wealth or friends sicknesses the common effects whereof are impatience distrust murmuring and unquietness Faith conquers this part of the world and prevents those evil consequences which either temptations from without or corruptions from within are apt to raise 1. Faith presents the soul with this assurance that all external occurrences come from the wise dispensation or permission of the most glorious God they come not by chance 2. That the glorious God may even upon the account of his own Sovereignty and pro imperio inflict what he pleaseth upon any of his creatures in this life 3. That yet whatsoever he doth in this kind is not only an effect of his power and sovereignty but of his wisdom yea and of his goodness and bounty No affliction can befall any man but it may be useful for his instruction or prevention 4. That the best of men deserve far worse at the hands of God than the worst afflictions that ever did or ever can befall any man in this life 5. That there have been examples of greater affliction that have befallen better men in this life witness Job and that excellent pattern of all patience and goodness even as a man our Lord Christ Jesus 6. That these afflictions are sent for the good even of good men and it is their fault and weakness if they have not that effect 7. That in the midst of the severest afflictions the favour of God to the soul discovering it self like the Sun shining through a cloud gives light and comfort to the Soul 8. That Almighty God is ready to support them that believe in him and to bear them up under all their afflictions that they shall not sink under them 9. That whatsoever or how great soever the afflictions of this life are if the name be blasted with reproaches the estate wasted and consumed by fire from heaven if friends are lost if hopes and expectations disappointed if the body be macerated with pains and diseases yet Faith presents to the believer something that can bear up the Soul under these and many more pressures namely that after a few years or days are spent an eternal state of unchangeable and perfect happiness shall succed that death the worst of temporal evils will cure all those maladies and deliver up the soul into a state of endless comfort and blessedness and therefore he bears all this with patience and quietness and contentedness and cheerfulness and disappoints the world in that expectation wherein its strength in relation to this condition lyes namely it conquers all impatience murmuring unquietness of mind 2. As to the second part of this Providential world namely Prosperity which in truth is the more dangerous condition of the two without the intervention of the divine grace the foils that the world puts upon men by this condition are commonly pride insolence carnal security contempt or neglect of duty and religion luxury and the like The method whereby Faith overcometh this part of the world and those evil consequences that arise upon it are these 1. Faith gives a man a true and equal estimate of this condition and keeps a man from overvaluing it or himself for it lets him know it is very uncertain very casual very dangerous and cannot out-last this life death will come and sweep down all these cobwebs 2. Faith assures him that Almighty God observes his whole deportment in it that he hath given him a law of humility sobriety temperance fidelity and a caution not to trust in uncertain riches that he must give an account of his stewardship also to the great Master of the Family of Heaven and Earth that he will duly examine all his Items whether done according to his Lord's commission and command and it lets him know that the more he hath the greater ought his care to be because his account will be the greater 3. Faith lets him know that the abundance of wealth honour power friends applause successes as they last no longer than this short transitory life and therefore cannot make up his happiness no nor give a man an ease or rescue from a fit of the Stone or Colick so there is an everlasting state of happiness or misery that must attend every man after death And on the one hand all the glory and splendor and happiness that this inferior world can afford is nothing in comparison of that glory that shall be revealed to and enjoyed by them that believe and obey 1. Nothing in respect of its duration if a man should live a thousand years yet that must have an end and the very pre-apprehension of an end is enough to dash and blast and wither any happiness even while it is enjoyed but that happiness that succeeds after death is an everlasting happiness 2. Nothing in respect of its degree there is no sincere complete perfect happiness in this world it is mingled with evils with fears with vicissitudes of sorrow and trouble but the happiness of the next life is perfect sincere and unmixed with any thing that may allay it And upon these accounts faith which is the substance of things hoped for and the evidence of things not seen and therefore by a kind of anticipation gives a presence to the Soul of those future joys renders the best happiness this world below can yield but languid and poor like the light of a Candle in the presence of the Sun On the other side the misery that after death attends the mispent present life over-ballanceth all the good that this life can yield both in its degree and duration and therefore with the pre-apprehension of it it sowres and allays all the good that is in the greatest happiness of this life 4. Faith doth assute every believing Soul that as sure as he now liveth and enjoyeth that worldly felicity it hath so surely if he in belief and obedience to the will of God revealed in and through Christ
shall use his stewardship thereof soberly faithfully and obediently he shall enjoy that everlasting happiness that thus out-weigheth the best temporal felicity And on the other side if he shall use his prosperous condition vainly proudly insolently unfaithfully intemperately this short felicity that he hath here shall be attended with an endless and excessive misery unto all eternity And now thus upon these accounts and methods faith overcometh this world of external prosperity The corruption in the heart and the temptations of the evil one and of evil men would presently improve this condition to make the man proud insolent intemperate luxurious secure trusting in incertain riches forgetful of God and of Religion But by the means before mentioned faith conquers the world herein disappoints the corruption of the heart the subtilty of the devil the temptations of evil men and brings the man into a low esteem of his own external happiness keeps him in a high and just valuation of Heaven keeps him temperate sober watchful humble faithful just makes him mindful of his account and studious and industrious for the attaining and securing of an everlasting state of happiness and that when death shall render all his wealth and honour and applause and successes and glory to be poor empty insipid things yet he may have and enjoy a fixed permanent everlasting state of blessedness and glory with the ever-glorious God the blessed Redeemer the holy Angels and the Spirits of just men made perfect OF HUMILITY IT S OPPOSITE VICES BENEFITS MEANS to acquire It. Prov. 3.34 Jam. 4.6 1 Pet. 5.5 God resisteth the pround and giveth grace to the humble Pride and Humility are two opposite habits or dispositions of the mind and therefore the discussion and examination of the latter will of it self give me a discovery of the former and the discovery of the benefits and advantage of the virtue of Humility will give us also an account of the mischiefs and inconveniences of Pride that is its opposite vice In the examination of the true nature of Humility we must take notice that there are two Extremes and between these the virtue of Humility is placed The two Extremes are in the excess which is Pride and in the defect Baseness of mind Pride ariseth from an over-valuation of a man's self or a want of a due sense of his dependency upon Almighty God And though all pride be an extreme foolish distemper of the mind yet some kind of pride is far more unreasonable and vain than other namely that kind of pride that ariseth upon such objects that are less valuable in themselves or less his own that grows proud of them It is a foolish thing for a man to be proud of the Endowments of his Mind as Wit Memory Judgment Prudence Policy Learning nay of a man's Goodness Virtue Justice Temperance Integrity for though these be most a man 's own yet he hath them by the Bounty and Goodness of that God to whom he owes his being what hast thou which thou hast not received These are matters indeed to stir up thy Gratitude to the Giver of them but not sufficient grounds to make thee proud Again though the things themselves be excellent and more thine than any other outward things yet thou art but a temporary owner of them a violent Feaver or a fit of a Palsie or Apoplexy may rob thee of all these endowments and thou mayst possibly over-tune thy Wit thy Parts thy Learning and if thou escapest these concussions yet if thou live to old age a thing that naturally all men desire that will abate if not wholly antiquate thy Wit Learning Parts and 't is a foolish thing for a man to be proud of that which he is not sure to keep while he lives and must lose at last in a great measure when he dyes even by reason of that very pride which accompanies them here Again that very pride which accompanies those excellent parts and habits is the very thing that either spoils or very much debaseth and disparageth both in the sight of God and man it is like the dead flies in the confection the worms at the bottom of the gourd that taints and withers these excellencies and renders them either contemptible or at least much less valuable The more a man values himself for those things the less he is valued by others and it is a thousand to one that this foolish vain humor of pride mingles some odd faneiful ridiculous or unsavoury ingredients in the actions or deportments of such men though of eminent parts and abilities that they receive more reproach or censure by their pride than they receive applause by their parts for as God resists the proud so doth mankind also and their very pride gives their adversaries advantage And as pride of parts and habits of the mind is a foolish thing so pride of bodily endowments is yet more foolish and vain because it is raised upon a thing of a baser allay than the former such as are Beauty Stature Strength Agility for though these are a man 's own yet they are things that are not only subject to more casualties than the former but they are but of an inferiour nature Again yet more vain and foolish is that pride that is raised upon things that are either purely Adventitious or Forein or in the meer power of other men as pride of Wealth of Honour of Applause of succident Successes in actions of Titles gay Clothes many Attendants great Equipage Precedency and such like accessions And yet it is admirable to observe the Vanity of the generality of mankind in this respect there is scarce a man to be found abroad in the world who hath not some elation of mind upon the account of these and the like petty vain inconsiderable advantages in all professions as well Ecclesiastical as Secular in all ranks and degrees of men from the Courtier to the Page and Foot-boy in all ages as well old as young almost every person hath some hobby-horse or other wherein he prides himself And this humor of pride doth rarely contain it self within the breast of that person wherein it lodgeth though it went no farther it is foolish enough but spreads it self into numerous Branches such as are contempt and scorn of others contention and animosity against those that in any degree cross them ambition envy against any that are above them vain-glory and ostentation hunting after applause desire and delight in flattery and adulation of them impatience of control or contradiction or disappointment of what they affect detraction from the worth or value of others And besides the disturbance that it makes abroad it is an untollerable Disease in the Soul that is possessed therewith renders his life miserable and puts him in the power of every man to be his tormentor If a poor man a Mordecai deny but his cap or his knee it makes Haman stark sick and half mad Hest 5.13 all his Honour and Glory
and truly I was no less desirous that he should know it and that for no inconsiderable reasons 1. As it hath always been one of the most usual and constant Means and Methods which Almighty God hath in all Ages and Nations used for the promotion of the Good of Mankind to raise up eminent Examples of Virtue so he hath been pleased to make this Author one of them in this Age and Nation and because the Efficacy of the Examples of Virtuous Actions doth no less depend upon the Principles from whence they proceed than doth the intrinsick Virtue and Goodness of the Actions themselves the Publication of these Writings which so plainly manifest his Principles could not but be of great use to render his Excellent Example the more effectual and so become subservient to the Gracious Designs of the Divine Providence 2. In like manner â—n the other side the known Worth and Virtue and Learning and Prudence of the Author would certainly have made these his Writings how Excellent soever of themselves yet more prevalent with many 3. And because he is well known to be a person of extraordinary and admirable sagacity dexterity and impartiality in the search and the discovery of the truth matters in question and hath though that not so generally known with much care 〈◊〉 diligence considered and examined the Reas and Evidences both Natural and Moral Religion these Writings which so plainly 〈◊〉 nifest though upon another occasion his Sâ— and Judgment of the Christian Religion miâ—â—â— be of good use to ease many of the doubts 〈◊〉 seruples of some persons and to check the 〈◊〉 and inconsiderate presumption of others abâ—â—â— Religion And his Judgment in the case is 〈◊〉 more considerable as in respect of his grâ—â—â— ability and the care and diligence which hath used in the examination of it so in spect of his freedom from all those thing whether of Natural constitution or of proâ—sion or worldly interest which may be by 〈◊〉 suspected to prejudice or byass the Judgment of others And therefore I doubt not but soâ—â—â— who have a great respect for his person 〈◊〉 may perhaps not have the same thoughts Religion which he hath when they should his Judgment in the case might by the Autâ—â—â—rity thereof be moved to a further and betâ—â—â— consideration of it 'T is true the life of 〈◊〉 ligion is very visible in his Life and Action which are all the genuine product of a soâ—â—â— and well-grounded perswasion of the Truth that Faith which overcometh the World 〈◊〉 hath indeed set him up much above it yet because common Prudence may move a sober and considerate man to an external conformity to so reasonable a Religion and to the practice of those excellent Virtues which it requires these Writings may possibly give more satisfaction to some concerning his Judgment in the case than his Life and Actions And in that respect they may possibly come forth with some advantage being written and published in this manner for here we may read his most intimate and retired Thoughts And for these reasons I much desired to have prefixed his Name or at least to have let the Reader know who he is but I know that that would certainly have been displeasing to him and therefore having made so bold with him in the Publication of these his Writings I would not presume further to discover who he is though for so just and honest ends but have purposely left out some passages which would too plainly have made him known Being far distant from the Press there may possibly be some few Typographical Errata more than otherwise there should have been but I hope that care hath been taken that they are not many nor very considerable the sense will enable the Reader to amend them The several Treatises now published are these which should have been printed in this Order Of the Consideration of our Latter End Of Wisdom and the Fear of God Of the Knowledge of Christ Crucified The Victory of Faith over the World Of Humility Jacob's Vow Of Contentation Of Afflictions A good Method to entertain unstable and trouble somâ—times Changes and Troubles A Poem Of the Redemption of Time The Great Audit Directions touching the Keeping of the Lord Day in a Letter to his Children Poems upon Christmas-Day Ut Nox longa quibus mentitur amica Diesque Longa videtur opus debentibus ut piger Annus Pupillis quos dura premit custodia matrum Sic mihi tarda fluunt ingrataque tempora quae spem Consiliumque morantur agendi graviter id quod Aequè pauperibus prodest locupletibus aequè Aequè neglectum pueris senibusque nocebit ERRATA PAg. 25 lin 16 21 26 read emanant p. 36 l. 24. 1. Tâ—ose p. 44 l. 15. r. and instructed l. 1â— dele and. p. 52 l. 4. r. â—reach of p. 56. l. 13 feasible r. sensible p. 119 l. 22 r. accomâ—â— p. 121. l. 23 r. â—ounting p. 122. l. 3. Interest r. action p. 144. l. â— we are r. were p. 202. l. 23. r. â—o less p. 240. l. 7. r. 〈…〉 the him as p. 267 l. 11. r. doubrâ—â—ngs of iâ— p. 2â—1 l. 2◠〈◊〉 r. 〈◊〉 p. 277. l. 1. r. â—ear in relation to p 301. l. 8. oâ—ertune r. over 〈◊〉 p. 310. l. 8. r. 〈◊〉 p. 323. l. 14. 〈…〉 r. â—aâ—cs p. 343. l. 12. East r. Const p. 348. l. 16. r. deâ—erence line 21. a r. one l. 23. he r. another p. 352. l. 24. r. Depositâ—â— p. 356. l. 15. r. intensive p. 363. l. 11. as r. us l. 1 〈…〉 Second Part p. 12. l. 13. Ther. Thâ—s p. 26. l. 10. â—â—ffectualy l. 21. act r. art p. 27. l. 28. 10 r. in p. 28. l. 22.1 â—ut there are p. 33. l. 5. r. now it is Great Audit p. 20. 〈◊〉 24. Master r. Maker p. 21. l. 25. r. improved p. 23. l. 13. r. â—ad signal p. 2â— l. 8. up r. out p. 31. l. 10 These r. Those p. 41. 〈…〉 Now. p. 52. l. 16. dele sels p. 87. l. 23 that two r. the. p. 34. l. 15. r. or Nation p. 96. l. 23. Inâ—amy r. Inâ—ancy p. 97. l. 14 r Inâ—ancy p. 101. l. 24. that r. the. p. 102. l. 18 r. infold p 106 l. 3. r. â—e we meant p. 107. l. 2. the woulds r. her Makers p. 108. l. 1. step r. stoop p. 117. l. 26. r. Cottagers 〈…〉 Day p. 87. l. 23. r. the Mymus and Creeds OF THE CONSIDERATION Of our LATTER END AND The BENEFITS of It. DEUT. XXXII 29. O that they were wise that they understood this that they would consider their latter end IT may be probably thought that the principal intention of this wish of Moses was That the People of Israel had a due consideration of their final rejection the ten Tribes for their Idolatry and the two Tribes for their Crucifying of the Messias and not only of that state of rejection but the causes of it namely Idolatry and râ—jection of the Messias which
for this could neither consist with the purity of his Nature nor innocence nor dignity of his Person nor the hypostatical union of both Natures in him But he suffered as much as was consistent with these considerations and as considering the dignity of his person was equivalent to the sin and demerits of all Mankind 2. That his righteousness imputed to us doth not exempt us from acquiring a righteousness inherent in us this were to disappoint the end of his suffering which was to redeem us from our vain conversation and make us a peculiar people zealous of good works 3. That this purchase of Salvation by Christ for Believers is not to render them idle or secure or presumptuous where there is such a disposition of Soul it is an evident Indication that it is not yet truly united unto Christ by true Faith and Love his Grace is sufficient to preserve us and alwayes ready to do it if we do not wilfully neglect or reject it THE VICTORY OF FAITH Over the WORLD I. JOH V. 4 For whosoever is born of God overcometh the world and this is the victory that overcometh the world even your faith THese things are herein considerable 1. The Act which is here declared Victory or Overcoming 2. The Person that exerciseth this act or concerning whom this act is affirmed described by this description a person that is born of God 3. The Thing upon which this act of victory is exercised viz. the world 4. The Instrument or Means by which this act is exercised viz. Faith 5. The Method or Order or Formal Reason whereby faith overcometh this world Some few Observations I shall deliver touching all these in the order proposed I. Victory or Overcoming is a subjugation or bringing under an opposing party to the power and will of another and this victory is of two kinds complete and perfect or incomplete and imperfect 1. The notion of a complete victory is when either the opposing party is totally destroyed or at least when despoiled of any possibility of future resistance Thus the Son of God the Captain of our Salvation overcame the World Joh. 16.33 Be of good cheer I have overcome the world and thus when we are delivered from this body of death we shall overcome the world this complete victory will be the portion of the Church and Christian triumphant Again 2. There is a victory but incomplete such as the victory of the children of Israel was over the Canaanites which though they were subdued as to any possibility of a total reacquiring of a superiority or equality of power yet they were not subdued from a possibility of annoying disquieting and rebelling they remained still thorns to vex and disturb though not to subdue their conquerors there was still an over-ballance of power in the victors though not wholly to extirpate them And this is the condition of the Christian militant in this world he keeps the world in subjection and every day gets ground upon it but he cannot expect to obtain a perfect complete and universal conquest of it till he can truly say with our Blessed Lord Joh. 14.30 The prince of this world hath nothing in me Which cannot be till our change comes for till then we carry about with us lusts and passions and corruptions which though with all vigilancy and severity kept under and daily impaired in their power and malignity will hold a correspondence with the world and the prince thereof and be ready to deceive and betray us though never to regain their empire and sovereignty and the reason is significantly given by the same Apostle 1 Joh. 3.9 For his feed abideth in him and he cannot sin because he is born of God Indeed he may and shall have sin as long as he hath flesh about him 1 Joh. 1.8 If we say we have no sin we deceive our selves and the truth is not in us But although we have sin still abiding in us and like the the byass in a Bowl warping us to the world yet that vital seminal principle of the grace of God in Christ always keeps its ground its life and tendency toward heaven and wears out wasts and gradually subdues the contrary tendency of sin and corruption II. The Person exercising this act of victory and conquest he that is Born of God All men by nature may be said in some sense to be born of God the Apostle tells the Athenians Act. 17.28 We are all his off-spring But in this place this heavenly birth is a second a supervenient birth from God and hence it is called Regeneration the New birth birth of the water and the Spirit birth of the Spirit the formation of Christ in the soul and the creature so new born stiled the New creature the New man a partaker of the divine nature born not of the will of man nor of the will of the flesh but born of the will of God And all these and the like expressions are figurative and seem to carry in them a double analogy first to the first creation of mankind and secondly to the ordinary generation of mankind since their first creation 1. As to the former analogy we know by the Holy Word that the first man was the root of all mankind stamped with the signature of the image of Almighty God principally consisting in Knowledge Righteousness and Holiness and stood or fell as the common representative of all mankind This image of God was in a great measure lost and defaced by the fall of man and more every day spoiled by the actual sins and acquired corruptions of his descendants Christ the second Adam had instamped upon him a new inscription of the glorious God came to be a common head root and parent of as many as are united unto him by faith love and imitation and to instamp anew upon them that lost and decayed image of God who thereby put on the New man which after God is created in righteousness and true holiness Ephes 4.24 and so becoming a New creature 2 Cor. 5.17 Galat. 5.6 renewed in knowledge after the image of him that created him Coloss 1.10 they receive a new stamp and impression from this great exemplar Christ Jesus the true image of the invisible God 2. The second analogy is to the ordinary generation of mankind wherein as a little but powerful vital principle which we call the Soul forms and moulds the foetus according to the specifical nature of man in all his lineaments and proportions and never gives over its operation till it hath completed that bodily mass into its full complement of parts and afterwards gradually augments and perfects it in his organs and faculties So by a vital principle derived from God through Christ into the soul the same is moulded fashioned formed increased and perfected according to this new principle of life which is usually called Grace Whereby it comes to pass that as the soul is the vital and conforming principle of the body so
all places knows our thoughts our wants our sins our desires and is ready to supply us with all things that are good and fit for us beyond all we can ask or think hath incomprehensible Wisdom and irresistible Power to effect what he pleaseth that leaves not any of his works especially mankind without his special care and superintendence over them without whose will or designed permission nothing befalls us 2. That this most Wise and Just and Powerful God hath appointed a law or rule according to which his will is that the children of men should conform themselves and according to the upright endeavours of the children of men to conform thereunto he will most certainly give rewards and according to the wilful transgressions thereof he will inflict punishments and that he is a most strict and infallible observer of all the wayes of the children of men whether of obedience or disobedience thereunto 3. That this law and will of his he hath communicated and revealed unto the children of men in his Holy Word especially by the mission of his Son Jesus Christ who brought into the world a full and complete collection of those holy Laws of God whereunto he would have us conform 4. That he hath given unto mankind in and through Christ Jesus a full manifestation of a future life after this of rewards and punishments and according to that law of his thus manifested by his Son he will by the same Jesus Christ dispense and execute the sentences of rewards and punishments and judge every man according to his works 5. And that the reward of faith and obedience in that other life to come shall be an eternal blessed happy estate of soul and body in the glorious Heavens and in the presence and fruition of the ever Glorious and Eternal God 6. And that the punishment of the rebellious and disobedient unto this will and law of God thus manifested by his Son shall be an eternal separation of soul and body from the presence of God and the conclusion of them under chains of darkness and everlasting torments in hell fire 7. And that the Son of God hath given us the greatest assurance imaginable of the truth of this will of God of this happiness and misery by taking upon him our nature by his miracles by his death and resurrection and ascention into glory and by his mission of the Spirit of wisdom and revelation into his Apostles and Disciples both to instruct the world in his trust and to evidence the truth of their mission from him 8. That Almighty God though full of justice and severity against obstinate and rebellious yet is full of tenderness love and compassion towards all those that sincerely desire to obey his will and to accept of terms of peace and reconciliation with him and is ready upon repentance and amendment to pardon whatsoever is amiss and hath accordingly promised it And that he hath the care and love and tenderness of a father towards us that in our sincere endeavour of obedience to him we shall be sure of his love favour and protection that in all our afflictions and troubles he stands by us and will not leave us that he will most certainly make good every promise that by Christ he hath sent unto us for the life that is present and that which is to come that the Law he hath sent us by Christ to submit unto is an easie and good Law such as will perfect our nature and fit it to be partaker of his glory and that all his thoughts towards us in our faithful endeavour to obey him are thoughts of love favour peace bounty and goodness And of this he hath given the greatest assurance that is possible for mankind to expect or desire even the sending of his Eternal Son into the world to take upon him our nature to acquaint us with his Father's will and love to live a life of want and misery and to dye a death full of shame and horror to rise again to dispatch Messengers into all the world to publish the good will of God to mankind to ascend up into glory and there to make intercession for us poor worms at the right hand of God giving us also hereby assurance of our resurrection and of his coming again to judge the world and to receive his obedient servants into eternal glory These be some of those principal Objects of that Faith that overcometh the World being soundly received believed and digested 2. As touching the act it self it is no other than a sound real and firm belief of those Sacred Truths And therefore it seems that they that perplex the notion of Faith with other intricate and abstruse definitions or descriptions either render it very difficult and scarce intelligible or else take into the definition or description those things that are but the consequents and effects of it He that hath this firm perswasion will most certainly repent of his sins past will most certainly endeavour obedience to the will of God which is thus believed by him to be holy just and good and upon the obedience or disobedience whereof depends his eternal happiness or misery will most certainly depend upon the promises of God for this life and that to come for those are as natural effects of such a firm perswasion as it is for the belief of a danger to put a man upon means to avoid it or for the belief of a benefit to put a man upon means to attain it Some things are of such a nature that the belief or knowledge of them goes no further but it rests in it self as the belief or knowledge of bare speculative truths But some things are of such a nature as being once truly and firmly believed or known carry a man out to action and such are especially the knowledge or belief of such things as are the objects of our fears or of our hopes the belief of such objects do naturally and with a kind of moral necessity carry a man out to action to the avoiding of such fears and the attaining of such hopes And therefore faith and belief in reference thereunto comes often in the Scripture under the names of hope and fear as being the proper effects of it Instances we have of both 2 Cor. 5.10 11. For we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Knowing therefore the terror of the Lord we perswade men 1 Joh. 3.2 3. But we know that when he shall appear we shall be like him for we shall see him as he is and every man that bath this hope in him purifieth himself even as he is pure Therefore we need not be so sollicitous touching the nature of faith what kind of faith it is that must save us certainly if it be a true and real assent of the mind to these great truths of
God it must be operative according to the nature of the things believed which are in order to working and therefore if it have not that effect it is not faith nor assent if it have it but weakly and imperfectly it is evident that the assent is weak and fluctuating if it have that effect at some times but not at others it is evident that the assent is suspended or intermitted or not actually exercised at these intermissions If a man were really and fully perswaded that if he take such a journey to morrow he should certainly break his leg he would as certainly not go or if he were under a certain perswasion that if he took such a drink he should certainly recover his lost health it were as certain he would drink it and if a man were actually and fully perswaded that if he used such a means he should attain everlasting happiness or if he should commit such a sin he should certainly lose it it were scarce morally possible that a reasonable man in his wits would omit the one or commit the other And to say this is but an historical faith and that the devils have as much they believe and tremble and they do as fully assent to divine truths as any can do yet it avails them not concludes nothing the reason is evident because the salvation to be attained the faith which is the instrument to attain it concerns them not neither are they in a state to be advantaged by it but it is otherwise with men If I should acquaint a stranger that if my Son doth such a thing I will give my Son five pound though the stranger believes it as really true as any thing in the world it puts not him upon the action because as he is not concerned in the reward so he is not concerned in the means but according to the belief that my Son hath it will or will not put him upon the action if he believe me not he will not do it at all if he believe it faintly and doubtingly he will perform the action accordingly but if he believe it truly and fully and set any value upon the reward he will perform it cheerfully for he is concerned in the reward and in the means to attain it Faith therefore is a firm assent to the sacred truths whether the truths relate to things past as that God made the world that Christ the Messiah is come in the flesh c. or to things present as that Almighty God beholds all I do and knows all I think or that he is a reconciled Father unto me in Christ Jesus or things to come which principally excite those two great movers of the Soul Hope and Fear the future life of rewards and punishments V. I come to the fifth thing viz. How Faith overcometh the World which takes in these two Considerations 1. How that is in what degree 2. How that is by what method or means Touching the former of these touching the degree of the victory that faith gives it is a victory but not a victory to utter extermination The Captain of our Salvation indeed overcame the world totally perfectly Joh. 16.33 our victory is not complete nor perfect on this side death but it is such a victory as leaves still an adversary to contest with us though not to subdue and conquer us It is a victory but yet not without a continued warfare 2. Touching the Method whereby our faith overcometh the world I shall say something in general something more particularly with relation to the world under the former acceptations In general therefore the great method whereby faith overcometh the world is by rectifying our judgments and removing those mistakes that are in us concerning the world and our own condition 1. Some things there are in the world which we set an esteem and value and love upon which deserve rather our hatred and detestation As our sins the irregulaâ—â—es of our lusts and passions and those degenerate plants that arise from them as pride ambition revenge intemperance c. these we account our right hands and our right eyes in our state of natural darkness Faith rectifies this mistake of our judgment by shewing us the Law and will of God revealed by Christ whereby we find that these are our diseases distempers and sicknesses repugnant to the will image and command of God that they are our loss and our danger and our ruine and therefore not to be entertained but mortified and crucified 2. Some things there are in the world that we may allow somewhat of our affections unto but we over-value them We reckon wealth and honours and powers the greatest happiness imaginable and therefore intensly desire them sicknesses and afflictions and injuries and losses the greatest misery imaginable and therefore we fear them excessively we are intollerably discontented under them Faith rectifies our mistake herein gives us a just value of these things shews us the Law of God checking and forbidding immoderate affections or passions to be exercised about them assures us that we are as well under the view and observation as under the care and regiment of the great Lord of heaven and earth and therefore expects our great moderation in relation to externals 3. And principally for the most part the children of men esteem this life the uttermost term or limit of their happiness or misery and therefore make it their whole business by all means possible to make their lives here as splendid and glorious as delightful and pleasurable as is possible and use all means whether honest or dishonest fit or unfit to secure themselves in the good they have and to avoid any thing that is grievous or troublesom and if they cannot compass it they sink and despond and murmur and dye under it as the only Hell imaginable or if they have any thoughts of a future estate after death yet they are but languid faint and searce believed in any tollerable degree and suspected rather as the impostures of Politicians or fables of Poets than having any real truth in them Faith rectifies this mistake and assures us there is a judgment to come a state of rewards and punishments of a far higher nature than this world can afford or indeed apprehend that the happiness of that life out-bids all the greatest and most glorious entertainments that this world can afford and will infinitely exceed the greatest losses or crosses that this world can yield And on the other side the punishments of that life will infinitely over-ballance all the pleasures and contentments that this life here can yield and the memory of them will but enhance the rate and degree of those torments and that accordingly as men spend their lives in this short transitory life either in obedience or disobedience unto the divine will accordingly the retribution of everlasting rewards and punishments will be there given This view of the future state presented by faith to the Soul will have
life and all things 2. As in the certainty so in the Plainness and Easiness of the truth The most excellent subjects of other knowledge have long windings before a man can come at them and are of that difficulty and abstruseness that as every brain is not fit to undertake the acquiring of it so much pains labour industry advertency assiduity is required in the best of judgments to attain but a competent measure of it witness the studies of Arithmetick Geometry Natural Philosophy Metaphysicks c. wherein great labour hath been taken to our hands to make the passage more easie and yet still are full of difficulty But in this knowledge it is otherwise as it is a knowledge fitted for a universal use the bringing of mankind to God so it is fitted with a universal fitness and convenience for that use easie plain and familiar The poor receive the Gospel Matth. 11.5 and indeed the plainness of the doctrine was that which made the wise world stumble at it and thence it was that it was hid from the wise and prudent Matth. 11.25 who like Naaman with the Prophet could not be contented to be healed without some great ostentation nor were contented to think any thing could be the wisdom of God and the power of God unless it were somewhat that were abstruse and at least conformable to that wisdom they had and were troubled to think that that wisdom or doctrine that must be of so great a use and end should fall under the capacity of a Fisherman a maker of Tents a Carpenter But thus it pleased God to choose a Doctrine of an easie acquisition 1. That no slesh should glory in his sight 1 Cor. 1.29.2 That the way to Salvation being a common thing propounded to all mankind might be difficult to none Believe and thy sins be forgiven Believe and thou shalt be saved Believe and thou shalt be raised up to Glory Joh. 6. 40. This is the will of him that sent me that every one that seeth the Son and Believeth on him may have eternal life and I will raise him up at the last day 3. As in the Certainty and Plainness so in the Sublimity and Loftiness of the subject And hence it is that Metaphysicks is reckoned the most noble knowledge because conversant with and about the noblest subject substance considered in abstractâ— from corporeity and particular adherents falling under other Sciences But the subject of this knowledge is of the highest consideration Almighty God the dispensation of his counsel touching man in reference to the everlasting condition of mankind the true measure of just and unjust the pure will of God the Son of God and his miraculous Incarnation Death Resurrection and Ascention the great Covenant between the Eternal God and fallen man made sealed and confirmed in Christ his great transaction with the Father in their Eternal Counsel and since his Ascention in his continual Intercession for man the means of the discharge and satisfaction of the breach of the Law of God the state of the Soul after death in blessedness or misery these and many of these are the subject of that knowledge that is revealed in the knowledge of Christ such as their very matter speaks them to be of a most high nature the great transactions of the counsel and administration of the mighty King of Heaven in his Kingdom over the children of men such as never fell under the discovery or so much as the disquisition of the wisest Philosophers and such as the very Angels of Heaven desire to look down into 1 Pet. 1. and behold with admiration that manfold wisdom of God which is revealed unto us poor worms in Christ Jesus 4. As the matters are wonderful high and sublime so they are of most singular Use to be known There be many pieces of Learning in the World that are conversant about high subjects as that part of Natural Philosophy concerning the Heaven and the Soul the Metaphysicks the abstruser parts of the Mathematicks that are not in order to practice But as it may fall out that the knowledge of the subject is unaccessible in any certainty so if it were never so exactly known it goes no farther and when it 's known there 's an end and no more use of it Whereas many times subjects of an inferiour nature are more useful in their knowledge as practical Mathematicks Mechanicks Moral Philosophy Policy but then they are of an inferiour nature more useful but perchance less noble But here is the priviledge of the knowledge of Christ Jesus that as it is of Eminence and Height so it is of Use and Convenience and that in the highest measure as it is a Pearl for Beauty so it is for Value This knowledge is a kind of Catholicon of universal use and convenience In reference to this life Am I in Want in Contempt in Prison in Banishment in Sickness in Death This knowledge gives me Contentedness Patience Cheerfulness Resignation of my self to his will who hath sealed my Peace with him and Favour from him in the Great Covenant of his Son and I can live upon this though I were ready to starve when I am assured that if it be for my good and the glory of his Name I shall be delivered if not I can be contented so my Jewel the Peace of God and my own Conscience by the Blood of Christ be safe Am I in Wealth Honour Power Greatness Esteem in the world This knowledge teacheth me Humility as knowing from whom I received it Fidelity as knowing to whom I must account for it Watchfulness as knowing the Honour of my Lord is concerned in some measure in my carriage and that the higher my employment is the more obnoxious I am to temptation from without from the that watch for my halting and from within by a deceitful heart And in all it teacheth me not to overvalue it nor to value my self the more by it or for it because the knowledge of Christ Jesus presents me with a continual object of a higher value the price of the high calling of God in Christ it teacheth me to look upon the glory of the World as rust in comparison of the glory that excelleth and the greatest of men as worms in comparison of the great God And as thus in reference to the temporal condition of my life this knowledge of Christ is of singular use and makes a man a better Philosopher than the best of Morals in reference thereunto So it guides me in the management of all Relations 1. To God it presents him unto me in that representation that is right full of Majesty yet full of Love which teacheth me Reverence and yet Access with boldness Love and Obedience 2. To Man Justice giving every man his due for so the knowledge of Christ teacheth me Do as ye would be done by Mercy to forgive Compassion to pity Liberality to relieve Sobriety in the use of creatures and yet Comfort in
these two great effects in order to the subduing and conquering of the world without us by rendring it poor inconsiderable contemptible in comparison of those everlasting joys and happiness of the next life and the world within us by chaining up our exorbitant lusts and passions under the fear of the judgment to come and by ordering composing and regulating them in contemplation of the great reward annexed to our dutiful obedience unto God in this life But I shall come to particulars and follow that tract that is before given in the distribution of the world as well within as without us and consider the particular method of faith in the subduing and conquering them 1. Therefore in reference to the world within us namely 1. our Passions 2. our Lusts 1. As to our Passions 1. Faith directs their due placing upon their proper objects by discovering what are the true and proper objects of them out of that large and comprehensive law of God which presents them as such to the soul and to be observed under the pain of the displeasure of the glorious and Almighty God 2. Upon the same account it teacheth our passions and affections moderation in their exercise even about their proper objects and due subordination to that supreme love a man owes to the supreme good God Almighty 3. Upon the same account it teacheth us under our obligation of duty to God to cut off crucifie and mortifie the diseases and corruptions of passions as malice envy revenge pride vain-glory ostentation 2. In reference to our Desires 1. Natural it teacheth us great moderation temperance sobriety it tells us these very natural propensions are apt to grow unruly and consequently hurtful and therefore that we are to keep them in subjection and under discipline both to Religion and to Reason And this it doth by assuring us that such is the will and law of our Creator by assuring us that the same Almighty God is the constant observer of all our most intimate deportments it assures us that the Son of God died to redeem us from the captivity of our lusts that if we be kept still in servitude under them we make an ungrateful return to his love and what in us lyes disappoint him of the end of his sufferings It shews us the great falseness deceit and treachery of these lusts that they are ready upon every occasion to rebell against God and his Law placed in our souls that they are upon every occasion ready to betray us to our worst enemy and if they once get loose from discipline and subjection they are hard to be reclaimed and therefore must be kept under a careful vigilant and austere discipline that if we do so order them we are safe in a great measure from the temptations of the world and the devil who could not hurt us without the compliance inordinateness treachery and correspondence of these close enemies within us 2. As touching those degenerate and corrupt lusts as Covetousness Malice Envy faith doth first of all in general shew us that they are prohibited by the great Lord and Law-giver of heaven and earth and that under severe penalties again secondly it shews us that they are the great depravers and embasers of our nature the disturbers of the peace serenity and tranquility of our minds again thirdly if shews us that they are vain impertinent and unnecessary perturbations such as can never do us any real good but feed our vain imaginations with deceits instead of realities But particular instances in relation to these several lusts will render these truths more evident 1. Therefore for Covetousness or immoderate desire of wealth ambition the immoderate desires of honour or power we shall see how faith or true assent to the truths of God revealed in his Word doth correct and crucifie this lust and that principally by these ensuing Considerations 1. Faith discovers to us that the great Lord of heaven and earth to whom we owe a most universal and indispensible obedience hath forbidden this lust hath told us we must not be over-sollicitous for the things of this life and we have no reason to suspect his wisdom in such prohibitions for he is infinitely wise and knows best what is fittest for us to do or not to do neither have we cause to suspsect his love to us or to think he envies us in his commands either to enjoyn what might be hurtful for us or to forbid what might be beneficial to us for it was his free and immense love that gave us at first our being and therefore certainly can never envy us any thing that might be good or convenient for that being which he at first freely gave and still freely continues to us 2. Faith shews us the vanity and lowness of such desires re-minds us that when death comes all these objects will be utterly insignificant that they are transient incertain objects such as are not only fitted barely for the meridian of this life but such as oftentimes take wings and fly away from us before we leave them such as in their very enjoyment satisfie not but instead of satisfaction are oftentimes vexations and thorns to afflict us 3. Faith presents us with better things more safe to be desired more easily to be attained more securely to be kept namely our peace with God and the firm and sound assurance of everlasting happiness 4. Faith presents us with an assurance of the divine particular Providence which gives and takes away and grants or denies the things upon which our desires are thus fixed and therefore renders our immoderate cares and thoughtfulness for the businesses of this life either needless or vain Your Heavenly Father knoweth that ye have need of all these things commands us to cast our care upon him for he careth for us that knows what is fittest for us if abundance he is able to supply us without torturing our selves with care or sollicitousness if the contrary either we covet in vain and our endeavours shall be disappointed or at least they shall be given but a curse and vexation with them given us in anger given us to our hurt and the same may be said in all points in relation to ambition and desire of honours or power 2. Again in relation to malice or envy against the prosperity of others faith shews us how vain and foolish a thing it is and the rather because the wise and great God is the dispenser of all things hath the absolute and unlimited propriety in them disposeth them according to his own good pleasure What reason hath any man to envy that disposal which the God of heaven makes Again 3. For revenge the great Lord of the world hath reserved that as a branch of his own supreme Prerogative vengeance is mine saith the Lord what have you or I to do to invade his prerogative it is his own right and he best knows when and where and in what degree to exercise it 2. I come
time either to remove them or to support him under them 4. Humility gives great Moderation and Sobriety and Vigilance in the fullest enjoyments of Temporal Felicity of any kind whatsoever There is a strange Witchcraft in Prosperity to rob a man of Innocence How many in the world have I in my time seen that under the greatest pressures of crosses and calamities of poverty and reproach have kept their Consciences fair and clean their Innocence Integrity Piety and Goodness within them and about them that yet by the warm beams and sunshine of external Prosperity have cast off their Innocence as the Traveller did his Cloak in the Fable made shipwrack of their Consciences and became as great oppressors as disorderly and debauched livers as proud and insolent as perfect worldlings as if they had never heard of a Heaven or a Hell of a God or a Redeemer or of a Judgment to come True Humility is a great guard upon the Soul of a man against these rocks and hazards An humble man looks upon all his plenty and prosperity not as his own or the reward of his desert but as the depositum of the great Master of the Families of Heaven and Earth talents entrusted to him as a Steward and an Accountant to employ for his Master's use service and honour not for his own grandeur or pleasure he considers the more he hath the greater is his Account and the greater his Charge and in it finds no matter to advance his thoughts concerning himself or to make him proud but to make him the more careful to employ it And his humility is not diminished by his plenty but rather increased and this keeps him sober and moderate in the use of what he hath for he looks upon all he hath as none of his own but his Master 's to whom he is accountable and as it makes him sober and moderate in the use of what he hath so it makes him studious to employ it to the honour of his Master and faithful in that employment Again as he looks upon the things of this world as deposited in his hands for the account of his Lord so he looks upon them as dangerous temptations to deceive him of his innocence and integrity and both these make him evermore strictly vigilant over himself lest the present gains and glory and opportunity of prosperity get ground upon his mind or his virtue especially upon his humility for worldly grandeur secretly steals away that virtue or impairs it fooner than any other Pride is a kind of shadow or rather a Devil that ordinarily haunts and waits upon worldly greatness and prosperity and therefore he keeps a strict guard over his heart and watches narrowly the first blooming or blossoming of Worldly-mindedness Self-dependance Trusting in uncertain Riches making them his Hope or his Confidence but especially upon swellings of Vain-glory Pride Self-applause and those other vermin that commonly breed in the Soul by the worm-influences of prosperity and he never suffers these unclean Birds to roost or rest in his Soul checks and rejects the very first motions of them and crushes these viperous eggs in the very first appearance and to prevent the very first opportunities of their production he watcheth himself upon all occasions seruously reflects upon the danger he is in carefully tryes every emergent Thought Word and Action whether it hath any secret tincture of Pride or Vanity and if he find the least rising of them he suppresses and stifles them 5. Humility is an excellent Remedy against the passion of Fear even of the worst of evils Death it self and much more against the fear of Reproaches Losses and all external calamities whatsoever gives patience under an incumbent evil doth naturally and by a kind of necessary consequences arm a man against the fear of an imminent or impendent evil and upon the very same grounds and reasons and therefore they need not be again repeated Commonly Surprize and Unexpectedness of any evil renders the Fear more terrible and because it takes a man upon the sudden and before he can compose himself or rally those Succours of Hope and Reason to support him against it it is like a sudden disease that surpriseth the body that labours under ill humors before it can allay or moderate them by preparative helps or Catharticks whereby a sudden combustion ariseth and many times more danger ariseth from the discomposure of the humors than from the malignity of the disease it self But humility keeps the mind in a sober well prepared temper keeps the passions under discipline and is always in a readiness to receive the shock of a danger or evil imminent or impendent without any great disorder or astonishment An humble man hath no such great value for himself as to think he is to be exempt from calamities and therefore is not much startled at the approaching of them he reckons he hath portion enough in this world if he can keep his Innocence the Peace of his Conscience and Quietness within as for matters of the world as he makes not their enjoyment the object of his hope so he makes not their loss any great motive of his fear God's will be done is the language of his Soul in relation to them Is he threatned with the Loss of his Estate of his Friends and Relations of his Honour and Esteem and hath he the news of his Death either from without by violencies or persecution or from within by the forerunners of it sickness or old age yet is he by no means tormented with fear by these messengers 1. The Evenness of his own mind furnisheth him with the opportunity and use of his Reason to check his fear as a vain foolish and unserviceable passion that may torment him and by present anticipation make his present condition worse and more troubelsom but not cure the danger 2. The sense of his subordination to the Divine power and pleasure quiets his mind with this thought My Maker wants not power to reseue me from the danger if he please but if he be not pleased it is my wisdom and my duty to submit to his good pleasure it is the Lord that doth inflict or permit his will be done 3. Upon the approach of such dangers or evils he retires into himself What am I that I should think to be exempt from those imminent evils what title have I to any the least good I enjoy is it not the meer bounty of my Maker If the danger I foresee leave me any thing if they leave my life they leave me more than I deserve if they be such as menace the loss of that also they yet cannot take away my innocence my integrity my peace with God and with my self and it is an admirable bounty that the God of heaven hath preserved that to me and accepts this little poor small good that he finds or rather makes in me so as to reward with his favour and acceptation and peace with him
reason is apparent for it is not the Tempestuousness or Tranquillity of Externals that creates the trouble or the quietness of the Man but it is the Mind and that state of composure or discomposure that the mind is put into occasionally from them and since there is nothing in the world that conduceth more to the composure tranquillity of the mind than the Serenity and Clearness of the Conscience keep but that safe and untainted the mind will enjoy a calm and tranquillity in the midst of all the storms of the World and although the Waves beat and the Sea works and the Winds blow that mind that hath a quiet and clear Conscience within will be as stable and as safe from perturbation as a Rock in the midst of a Tempestuous Sea and will be a Goshen to and within it self when the rest of the world without and round about a man is like an Egypt for Plagues and Darkness If therefore either before the access or irruption of troubles or under their pressure any thing or person in the world sollicite thee to ease or deliver thy self by a breach or wound of thy Conscience know they are about to cheat thee of thy best security under God against the power and malignity of troubles they are about to clip off that Lock wherein next under God thy strength lieth What-ever therefore thou dost hazard or lose keep the integrity of thy Conscience both before the access of troubles and under them It is a Jewel that will make thee Rich in the midst of Poverty a Sun that will give thee Light in the midst of darkness a Fortress that will keep thee safe in the greatest danger and that is never to be taken unless thou thy self betray it and deliver it up 4. The next Expedient is this namely an Assurance that the Divine Wisdom Power and Providence doth Dispose Govern and Order all the things in the world even those that seem most confused irregular tumultuous and contumacious This as it is a most certain truth so is it a most excellent expedient to compose and fettle the mind especially of such a man who truly loves and fears this great God even under the blackest and most dismal Troubles and Confusions for it must most necessarily give a sound present and practical Argument of Patience and Contentation For even these black dispensations are under the government and management of the most Wise and Powerful God Why should I that am a foolish vain Creature that scarce see to any distance before me take upon me to censure these Dispensations to struggle impatiently with them to disquiet and torment my self with vexation at them Let God alone to govern and order the world as he thinks fit as his Power is infinite and cannot be resisted so is his Wisdom infinite and knows best what is to be done and when and how 2. As it gives a sound Argument of Patience and Contentedness so it gives a clear inference of Resignation of our selves up unto him and to his will and disposal upon the account of his Goodness It is the mere Bounty and Goodness of God that first gave being to all things and preserves all things in their Being that gives all those Accomodations and Conveniencies that accompanie their Being why should I therefore distrust his Goodness As he hath Power to do what he pleaseth Wisdom to direct and dispose that Power so he hath infinite Goodness that accompanies that Power and that Wisdom As I cannot put my will into the hands of greater Wisdom so I cannot put my will into the hands of greater Goodness His Beneficence to his Creatures is greater than it is possible for the Creatures to have to themselves I will not only therefore patiently Submit to his Power and Will which I can by no means resist but chearfully Resign up my self to the disposal of his Will which is infinitely best and therefore a better rule for my disposal than my own will 5. The next Expedient is Faith and Recumbence upon those Promises of his which all wise and good men do and must value above the best Inheritance in this World namely that he will not leave nor forsake those that fear and love him Heb. 13.5 How much more shall your Heavenly Father give good things to them that ask him Matth. 6.30 Matth. 7.11 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. All things shall work together for good to them that love God Rom 8. 28 Upon the assurance of these Divine Promises my heart may quiet it self in the midst of all the most dark and tumultuous concussions in the world Is it best for me to be delivered out of them or to be preserved in or under them I am under the Providence and Government of my Heavenly Father who hath said He will not leave me nor forsake me who takes more care of me and bears more love to me than I can bear to my most dutiful Child that can in a moment rescue me from the calamity or infallibly secure me under it that sees and knows every moment of my condition and a thousand expedients to preserve or relieve me On the other side do I fall in the same common calamity and sink under it without any deliverance from it or preservation under it His will be done I am sure it is for my good nay it is not possible it should be otherwise For my very death the worst of worldly evils will be but the transmission of me into a state of Blessedness Rest and Immortality for Blessed are they that die in the Lord they rest from their labours and their works follow them 6. The next Expedient is Prayer The glorious God of Heaven hath given us a free and open access to his Throne there to sue out by Prayer those Blessings and Mercies which he hath promised It is not only a Duty that we owe in recognition of the divine Soveraignty a Priviledge of greater value than if we were made Lords of the whole Earth but a Means to attain those Mercies that the Divine Wisdom and Goodness knows to be fittest for us by this means we may be sure to have deliverance or preservation if useful or fit for us or if not yet those favours and condescentions from Almighty God that are better than deliverance it self namely Patience and Contentedness with the Divine Good Pleasure Resignation of our wills to him great Peace and Tranquillity of mind Evidences and Communications of his Love and Favour to us Support under our weaknesses and despondences and many times Almighty God in these Wildernesses of distractions and confusions and storms and calamities whether publick or private gives out as a return to hearty and faithful prayer such Revelations of his Goodness and Irradiations of his Favour and Love that a man would not exchange for all the external