that manner God doth not cast him off in the time of Age nor forsake him when his strength faileth Psal 71. 9. So neither will he be unmindful of his God at that time He can pray servently hear and think of him with the greatest quietness and Confort Concerning his Soul he hath well grounded hope and assurance But there will be a little aukwardness in parting The Spirit is willing the Flesh is weak This will shrink to be dissolved and when being united to the Soul it considers of seeing Corruption to be covered with Dirt and lye mouldring there here is a little trembling and unpleasantness But give me leave to put you in mind and this is for the Comfort of good and bad their Body being the same not to be troubled about this thing for there is no such dreadfulness in it as we imagine The Soul only is the Man and the Body is but a Lump of Clay when that is gone out the other is no more to us then now any common piece of Earth or Stone One that hath a Leg or Arm cut off is not much concerned what becomes of that if a Beast devour it or burnt with Fire or is buried under ground he indeed misses the use thereof â—ut feels not whatever Alterations it run through It is the same as drops of Blood or Spittle fallen to the Earth he minds it not Our own Corps will be no more to us when dead then that of another to us whilst living The Soul makes the difference for though there be several sorts of Complexion Stature and such other Accidents yet there is no more between Bodies then of one piece of Clay from another I must shortly put off this Tabernacle 2 Pet. 1. 14. so 2 Cor. 5. 1. 2 3 4 5 6. It is Leaving of an House for a time which we do not mind longer then we are in let it fall or sink afterwards we shall not feel that The Soul is carried into Abrahams Bosom Luke 16. 22. and is not concerned for the Mantle 2 Kings 2. 13. that fell from her for it shall be put on again and made Glorious according to Phil. 3. 21. But here Faith may begin to fail If the Soul be immortal of such transcendent Excellency and distinct substance from the Body How comes it to pass that she Sickens Droops and seems to dye with the Body Nay our dissolution doth seem as a loosening of the Contexture of parts when the Spirits of Life shall cease and are turned out of Order The Wheels are spoyled or taken away and so the Motion is stopped In the Death of every one there is some natural and visible Cause so it is doubtful whether there is such great Matter in it as we are told of I desire the Reader in this and other places not to conclude any thing unanswerable because here he doth not see a clear Answer unto it for if I cannot another may and if he should not still it is unjust that the Truth of Divine Revelation should stand or fall by the weakness of a Man. Faith relies upon that and not upon Humane reasoning however this may seem to make more probable the things we believe yet they cannot be made so very certain as to take off all manner of doubt There is something left to exercise the Faith of Gods Servants for if it was evident with open Face and past Question What reward hath it Immortality is plainly declared in the Scriptures whereon the Promises of the Gospel are founded We have the Testimony of God and his Son Jesus Christ for it and it is the Excellency of our Faith to cleave unto that notwithstanding all the objections of Flesh and Blood to the contrary I know whom have believed and he that made me at first out of nothing can raise me again out of Dust and Ashes he that breathed into me the breath of Life can preserve it when it is gone forth it is easie for the Spirit to return to him that gave it God works in a natural and ordinary way as he first endued the Body with Life and Motion fashioning and uniting all its Parts so he qualifies it for such a long continuance With the greatest Humility and Reverence by judging according to what is revealed and that Reason himself hath been pleased to give I conceive That as in common Works the Artificer doth frame a Motion to last so long It may be supposed the Maker of all things doth the same as Man doth to whom he hath given that knowledge After the Springs and Wheels are set a going it will move for the determinate time of it self and will not cease unless by the hindrance of some Accident In God we live and move and have our being Acts 17 28. It was he alone that gave all this to us and even now holds our Souls in Life At last he doth take away our breath and we die yet he doth it always by some natural Cause He might do it by meer Substraction of our Breath but when he is pleased to bring any to an untimely end he either sends Plague Sâ—ckness Sword Famine or suffers to fall under such a Casualty as are many Examples in Scripture Men cry out still upon second Causes but yet they might look up unto him who holds the first link in his hand of this great Chain of Things who saith to this Disease Go and cut down such a Man or else shake him Who hath the disposal and ordering of every Accident who can withdraw his Protection and let such an Evil destroy us Seeing his days are determined the number of his Months is with thee thou hast appointed his bounds which he cannot pass Job 14. 5. Even Reason it self doth manifest thus much for a Candle always burning if it be not blown out or wasted sooner will last but such a time The Vital Spirits continue only so long if no Accident or Distemper come between And therefore the Psal 55. 23. rule is certain none goes beyond but many come short of their appointed time to prevent which every one is in Duty bound to use means and all good Care. Life consists in the Union of the Soul and Body they are so near and interwoven that whatsoever happens to the one the other hath a touch and feeling thereof So it is in time of Health much more in Sickness the one is sensible of the Pain and Languishing of the other But it can be in no wise concluded that because she Sympathises therefore she doth die with the Body The Spirit is the Light of the Body it may waft up and down a little before its Separation but is not to be seen Who knoweth the Spirit of Man that goeth upward Eccles 3. 21. And where the Wise Man saith Ver. 19. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as one dieth so dieth the other He speaks according to common appearance as one
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
Stubboinness Had you not a good mind towards God when your Desires were Pure and Sincere After whom were they most sutably inclined To him above and nothing here Then you were whispered by Satan or told by his Instruments to go that way was to be Melancholy and to avoid that you did follow Sin and Vanity Is not this really Sorrow But it may be through the Deceitfulness of Sin thou canst not tell how to get out but thou must Be advised first to forbear the outward Acts VVash and make Clean put away your former Evil Doings the Clouds will go off and the Sun may again appear in its full Might Then resume thy former Thoughts and do accordingly This kind of Melancholy leads up to the Most High from whom cometh every Good thing Observe all the Commandments but there is no need of laying any greater Burden on thy self by performances which are not required The Service God hath instituted is reasonable which may be done with a ready and willing mind Be diligent in thy Calling for this is the Will of God and agreeable to Peace as an Employment of those powers of Body and Mind Keep good Company for there is a strong inclination in our Nature toward this And though now we are often separated from one another by our several Business and Action yet these shall cease when the times of refreshing shall come when there shall be no need of Action because the end is obtained We are not now to be always in Company for we have something else to do and also they do not continually divert through the remainders of Sin and Ignorance though so much the more according as we are purged from these and have less Avocation All Melancholy and Disquiet which is the same thing doth arise from not answering the natural ends and therefore the way to avoid it is to know our own Frame and to carefully comply with the just tendencies thereof All irregularity and disorder in the Flesh is Sickness or Pain Of ness Sick. And the Lord God formed Man out of the Dust of the Ground Gen. 2. 7. Then the Ground was not Accursed nor the Creature brought into the bondage of Corruption so it is conceived he was made Immortal but after his Transgression Thorns and Thistles sprang up the Seed of Diseases and Mortality was received in with the Juice of the forbidden Fruit. Sickness came Gen. 2. 19. into the World upon Man and upon Beast and every living Creature for they were formed out of the Ground before the Fall. They partake of the Punishment of Original Sin but not so Jer. 12. 4. much of Actual and Intermedial Sins for it may be observed that they do not languish under pain or Ilness from within unless by Mans Tampering and Cruelty until what brings on their Death Whence we learn that to avoid Sickness or Pain To Hereditary Guilt let us add as little more as we can Let us comply with Gods Law which he hath revealed for the Benefit of miserable and falen Man. Be Temperate in all things use Labour and Exercise according to the measure God hath ordained it is no unbecoming thing to go to the Herd and consider their ways for Health is a present and sensible good We are alike according to the Body with them The different shape doth not alter much as appears by their several Kinds How is their well Being and sound Constitution preserved Nature goes on with them according to its Course They eat what is wholesome and sutable without superadded Sauces and Mixture Think upon their Rest and Sleep which they leave off before the rising of the Sun. See them in their goings forth and comings in what degrees of Motion they use and they are better for doing so much as designed unto The Horse and Ox performing due Service do better run out their appointed time nor perish sooner unless over wrought by Tyranny or Covetousness A good Man is Merciful unto his Beast Much more should those that are Rich have the like in consideration for Servants and the Poorer part of Mankind Not suffering them to Labour beyond their Strength for that exhausts and consumes the vital Spirits as again others do Destroy themselves before their time by Sloth and Idleness Moderation is excellent and carries through all things of the World. When the Faculties of mind are pure and free in a sound Body they can better exert themselves It is a great Blessing srom God so it is to be sought for and preserved by his established means What Man is he that desireth Life and loveth many days that he may see Good keep thy Tongue from Evil and thy Lips from speaking Guile Depart from Evil and do Good seek Peace and pursue it The Eyes of the Lord are upon the Righteous and his Ears are open unto their Cry Psal 34. 12 13 14 15. This is the way to prevent loss of Liberty or Life from the offended Magistrate Violence and Mischief from a Quarrelling Neighbour so he is safe as to Man And then from within himself Nothing is so good a remedy to keep the Body in its due Temperament as avoiding Sin and doing commanded Duty Gods Providence here stands engaged for outward Accidents and Casualties Sickness or Pain doth happen one of these three ways and so we are taught as to each of them Ye shall serve the Lord your God and he shall Bless thy Bread and thy Water And I will take away Sickness from the midst of thee Exod. 23. 25. He hath put a standing Wholesomeness and Nourishment in those Creatures appointed for our Food and if any Poyson or Hurt should be in them as that is seldom in common things but rather in new Inventions of Luxury he can by a Thought or some other manner divert from receiving thereof or afterwards cause that it shall not hurt them Nature which is made the great Temptation to Unbelief doth plainly manifest his Eternal Power and Godhead for he first erected such a standing Course of things and even now Governs it He over-rules the whole and disposes each part thereof So he is not to be thrust out but should be sought unto as well as the Physitians and outward Help He in the first place 2 Chron. 16. 11 12. and they in Subordination unto him The dull and unthankful World will cry out upon such a Prescription or Plaister and therefore he shall have the thanks who was the Instrument of bringing it unto them Whereas they might remember who made the Body Who was it that gave Skill and Understanding to the Physitian He can also turn his Counsel into Foolishness It was God who first made and gave that Vertue in Physick and Salve to Heal for otherwise a piece of Wood might do the same He hath endued things with their several Efficacies and Uses I taught Ephraim also to go taking them by their Arms But they knew not that I Healed them Hos
as none ever yet did should compass all that he sought after he would be dissatisfied yea more then when he first began for he hath spent his days and strength in a vain thing He that succeeds most prosperously hath a bundance of Labour and Grief for his Portion and when he hath done all yet still gapes after more of the same or somewhat else it must be the more excellent way to cease from those desires which are the cause of so much misery This was the Doctrine of Antient Philosophers they gave many specious reasons to enforce the observance thereof but here was the failure they would have desire taken of from outward things but then knew not rightly where to place it for we are not sufficient of our selves neither could be happy in the exercise of vertue that according to their notions being but a barren and dry Subject and not of so large extent as Mans capacity so they left him hovering between Heaven and Earth and he could not any where find rest for his Soul. But our Religion which doth more exceed their Morality then the Sun shining in its Brightness doth the first dawning of the day removes this uncertainty and hindrance of Happiness We are not to look at the things that are seen yet we look upon things that are not seen 2 Cor. 4. 18. We can apprehend something within and beyond all sensible objects Lay not up for your selves Treasure upon Earth we are not at a loss what to do further as they were for we are taught and also enjoyned to lay up for our selves Treasures in Heaven Mat. 6. 19 20. We are put in mind to set our Affections on things above when they are taken off from things on the Earth Col. 3. 2. The Christian hath Subject enough for his desires God and the Holy City He is the Fountain of all Happiness and makes it glad in his Presence is fulness of Joy Psal 16. 12. So he that in heart and mind thither ascends and with him continually dwells must be happy for our Conversation is in Heaven Phil. 3. 20. and to be preferred before him who roots in the Earth and turmoils after what he must leave in a little time Whereas the Saints look with disdain upon whatever seems Beautiful or is accounted excellent here below but not worthy to be compared with those Glorious things which are spokeâ— of thee O City of God Psal 87. 3. Did otheâ—s look up and do the like things to intitle them to the same hope they would not be cumbred about many things but be more employed in the one thing needfull When the mind Soars up to the third Heaven it is calm and peaceable all disturbances being gendred out of the Earth but doth not molest who is above them Thus hath been shewed how our will and desire perverted by Original corruption and Additional Sin may be right framed by the Gospel of our Lord Jesus Christ who was sent to make up for Adams Transgression Lust in the wicked is the occasion of much evil but the desire of the Righteous is only good Prov. 11. 23. Obedience is the condition of Happiness Jer. 7 23. Mat. 19. 17. Heb. 5. 8 9. Now this could not be done if we had no will no more then it can be by Beasts By this power Man is exalted above inanimate and sensitive things God hath given him power to be so and he is become a self-moving Creature he can go this way or that so can creeping and forefooted things but then he can do this or refrain as there are not only See Gen. 18 19. inclinations but reasonings from within When of two things he can do either it is a demonstration that he is a free Creature To Man not the Fowls of the Air or Fishes of the Sea the Lord hath said Obey my voice and live He doth not command nor are we obliged to what is impossible the gracious Lord appeals to us for the equality of his ways Ezek. 18. And he would not command us to turn and live if he had not before put it in our power so to do As we should think haâ—d of the end so of the means for iâ— a Man were compelled to lead a wicked life and could not do otherwise he might as well be punished for simple Eating Drinking and Sleep as that and so on the other side if he were led irresistably it is indeed by strong impulse and quickening by grace to a Godly life he might expect to be glorified because he Eats when he is Hungry The righteous judgment of God will render to every one according to his Deeds Rom. 2. 5 6. What one is forced unto are none of his If a Man would violently put a Sword into anothers hands and grasping that thrust it into the body of a third he alone is guilty of the Murther but not the Weak person who could not withstand what was done God declares throughout his Word that he will deal so with us as we do with one another But this will be more for our advantage because he hath Goodness Mercy and all Knowledge whereby he will shew himself more graciously and uprightly Psal 9. 8. 98. 9. then now is done by the best and wisest of Men. The Grace of God is his Word revealed in the Gospel opposed to the Law so Joh. 1. 17. Tit. 2. 11. and the assistance of his Spirit by which Men know and also are inclined to do but there is a power in them to work together with that Grace 2 Cor. 6. 1. Phil. 2. 12 13. Col. 1. 29. There is a Light which lighteth every Man that cometh into the World by the help of which he may make use of such means as will procure greater degrees and so doing may grow in grace This is given to every one not that it is of Man for what have we that we have not received 1 Cor. 4. 6 7. Natural faculties are no more our own then the Grace of God for he is the maker and giver of both But they may be used and lifted up towards Spiritual things Otherwise what doth it signifie to exhort People to Duty All Preaching would be vain and if they could neither understand nor do it would be as ridiculous a thing to declare the Word in the Congregation as among an herd of Cattle or uttered to the Trees of the Forrest Incline your Ear and come unto Me hear and your Soul shall live Isa 55. 3. Which doth manifest they might if they would They refused to hearken and pulled away the Shoulder and stopt their Ears that they should not hear Zech. 7. 11 12. Which doth most plainly imply that they might have done otherwise There is an idle pretence too common among Men for when pressed to this or that Duty the Excuse is I cannot do this whereas if they would make use of the means which are in the power of all they may have further assistance
from it If we expect the Blessing of the second Adam it is meet we should submit to the Condition of the first Neither doth that Dispensation wherewith Christ hath made us Free exempt herein for one saith who knew the utmost extent of it Those walk disorderly which work not at all Now them that are such we Command and exhort by our Lord Jesus Christ that with quietness they work and eat their own Bread 2 Thes 3. 11 12. Intimating that it was not properly their own unleâ—s they did work for it Not that it is necessary for all to take manual Employments upon them for some have not strength of Body and their Education is another way but yet may do as much good and be serviceable to their Countrey as those who do reap and sow The Promise of eternal Life is to keeping the Commandments whereof the second is Thou shalt love thy Neighbour as thy self which obliges to do those several good and necessary Offices for him which we would have done for our selves But how agrees herewith that proud and selfish Spirit who would have others do any thing for him the Poor must dung his Ground Cut his Corn and be serviceable unto him but he will not contribute towards their good in so large a manner as he expects they should do for his He speaks disdainfully and contemptuously of those who drudge and slave for a Livelihood and blesses himself because he is not forced to an Employment for Bread for indeed few do take any upon them unless by constraint or greedy Desires after encrease but who doth so only out of Conscience Neh. 5. 15. 18. towards God The heads thereof judge for Reward and the Priests thereof teach for hire Mic. 3. 11. The fault is in making that the ultimate end when they would not do so much unless for the Profits and Maintenance belonging to such Offices and these are principally intended To be in some Calling is our Duty and also it frees from the Misery and Sin of idleness We have restless and busie Spirits which must be Conversant about something Both the Faculties of mind and Members of Body were designed for Proper Action they are uneasie when not employed Such a kind of Life is more wretched and irksome then the mâ—anest Labour and working with the hands Behold this was the iniquity of thy Sister Sodom Pride fulness of Bread and abundance of idleness was in her and in her Daughters neiâ—her did she strengthen the hand of the Poor and Needy Ezek. 16. 49. These three go together in too many Men and Women of this Nation and have Connexion The last is the natural result of the two former for through haughtiness of mind and Sloth which is the consequent of Excess comes that Contempt and neglect of honest Callings When the Wisdom of God hath ordered Man to work and labour they Fancy themselves Psal 104. 23 24. too good for it So they either think themselves to be somewhat above Men or that to be unbecoming them But they should have a great Care how they despise Divine Ordinances because of what is written Numb 15. 30 31. Heb. 10. 28. The Son of God came into the World not to be Ministred unto but to Minister But some contrariwise think others ought to do nothing but serve and cringe unto them For all their high Imaginations they are but Men be they never so Selfish they stand in need of others so it is both Conscience and Reason they should do as they would be done by and be alike useful unto others But the nice and delicate Souls do not love Trouble or Pains if they would throughly rouze themselves from Lethargy they would find more delight then ever they did in the unactive manner of Life The being accustomed to business or bodily Labour makes it Pleasant and takes off from the Irksomeness of Life It seems strange that those who greedily hunt after Happiness should yet give way to Idleness which is a Torment and Vexation to the Soul. Is it because they have more time to enjoy Pleasures When they are had continually they cease to be such Intermingle Work with Play and both would be delightful but if one followed only the latter it is more Tiresome then to go all day long to Plough and Cart. It is not only a Matter of temporal Conveniency but is necessary in order to eternal Rest and Happiness So it stands as to the means of obtaining it and prevention of the hindrances which are Temptation and Sin. Let the Devil never find thee idle was the good Advice of one for then he cannot tempt thee At times of leisure he is most busie suggesting Pride and spiritual Wickedness all things to begnile and lose somewhat of our Reward In that time also the Solicitations of the World present themselves and we Parley with them But the worst of all is from within The heart which is desperately wicked when it hath no outward Object to fix on that Corruption lurking there begins to stir It will run after Theft Covetousness Lust and all manner of Evil which breaks forth into iniquity and disobedience It may be observed of several who are rightly disposed to the ways of Good but they have nothing to do and not knowing how to spend their time resort to the Pleasures of Sin and idle Company which either choak or stop the growth of the Good Seed So mightily hath idleness contributed to Satans Kingdom and the Destruction of Souls which should have been prevented by honest Labour and Employment But some make an Excuse from that because they would have more leisure for Religion whereas that if used aright doth not thrust out but help towards it They were both ordained to stand together and Consistent with each other for the same God appointed all The common mistake is of consining the whole to one part as placing all in Acts of Godliness and Devotion which is but one third and therefore not to shut out from the other Duties I have not caused thee to serve with an Offering nor wearied thee with incense Isa 43. 23. 'T is not required of any one to tire his Soul with long Prayers and our Saviour Christ remarks of the Heathen who think they shall be heard for their much speaking Mat. 6. 7. The Sacrifices were offered up under the Law every Morning and Evening but not the whole Day except the Sabbath-day for which was ordered a double and continual burnt Offering Numb 28. 9 10. Thereby giving to signifie that the day which is even now set apart for the immediate Service of God should be wholly spent in sacred Duties Six days shalt thou Labour and do all that thou hast to do God could have provided things without our Labour if his Wisdom had thought fit but having ordained that a Man who is faithful and diligent Col. 3. 24. therein serves him as acceptably at that time as in holy things at
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
forced and it is expected what they do it should be with a willing mind considering which they have Assistances sufficient to work out their own Salvation God hath been pleased to establish all things in an orderly way What pertain to his Kingdom over the Sons of Men have their Rules and their appointed means and his Blessing doth always Accompany them He doth not work Miracles where the thing may be done in a way he hath already shewed To turn the Hearts of the Fathers unto the Children and the Disobedient to the VVisdom of the just to make ready a People prepared for the Lord Luke 1. 17. He gives his Word Spirit and Ministers By the help of them and putting forth the strength God hath given us all this may very well be accomplished As the great Super-intendent in his Works of Nature hath left them to go in their Course so in his Kingdom of Grace which is over the Souls of Men he hath ordained alike Method to spring forth and increase by appointed means The great and only business which hath passed between God and Men is concerning their Obedience in this World and their Salvation in that which is to come And therein may be observed from the very first Creation of them a most wise contrivance of things on Gods part but the utmost folly giving back and rebellion on ours Had we consented and for us performed what we might have done there had been no separation between God and us which our iniquities have now made Wilful ignorance and sloth hath occasioned this evil by not improving the Talent but hiding it in a Napkin Would any one act according to the grace and power given him and according to the way shewed he shall never miscarry Christ hath made up for Adams Transgression so that the Lord being our helper we may do the things well-pleasing in his sight if our selves will sincerely set to do them God is faithful and would not try our Obedience by more then we are able to perform he gives aid and offers more if we would but seek and make use of it Doth any one desire to be saved Who doth not Why then there is no more required but his real working together with the grace of God and according to his means It is astonishing to consider that seeing God hath given all those great and powerful Arguments to stir up Man to his Duty and then all the faculties of his Soul have a tendency towards it yet so few are brought over to a right sence and universal practice of Religion But Satan trys all ways to drive them off and then is their own aversation through corrupt nature to the things of God but here again if they would consult his Word they would not be ignorant of those devices of the Enemy which might be rendred ineffectual and then by striving contrary and giving diligence that averâ—ation would by degrees wear of There is sufficient done that all might come to life It is not the Will of your Father which is in Heaven that one of these little ones should perish Mat. 18. 14. Some do needlesly inquire concerning the number of those that shall be saved When the Question was asked our Lord Luke 13. 23 24. he gives no direct answer to it but commands to take care for themselves and if every one did so there would be no need to ask such a Question This is certain every Man or Woman may perform those conditions to which Salvation is promised each single person may obey God keep the sayings of our Lord and Saviour Jesus Christ and patiently continue in Well-doing The Scripture observing the Irreligion and wickedness of Men in Gal. 3. â— those Generations when it was Penned and foreseeing how it would be in following Ages speaketh in that wise as it doth but yet the same word saith All the ends of the World shall remember and turn unto the Lord and all the kindreds of the Nation shall Worship before thee Psal 22. 27. which is to be fulfilled as the others have been and are Every one is called upon to this it is in the power of all to hear or read the Scriptures to Pray to examine further evidences of it and Faith comes by these things and â—e will believe He may again attend to the Word of Exhortation and then he will do For that is to be said for the excellency of our Religion that never any one could see all that may be said for it and then reject it If the wicked Man would suffer himself to know what might be alledged for Obedience unto God himself would not refuse it He is afraid and dares not consider of the Arguments which enforce the same for then he would be converted and healed and therefore it is not without cause the subtle Enemy labours so much to hinder from that Whereas if he is in the most natural state yet if he is endued but with common Wisdom he should not presently set that at naught which in this carries so much of its Divinity and Truth And he should suspect his own course because he doth as it were distrust those excuses and pretences for Reasons he hath none for his Wickedness in that they dare not in the least stand in competition with what may be said for the contrary Way Men could never go on as now they do unless worse then the deaf Adder they stop the Ear and refuse to hear the Voice of the Charmer charm he never so wisely They act commonly by slight apprehension of things as for those of this Worâ—d they suffer to sink deep and lie at the very ground of their Hearts but for heavenly they either shut them quite out or they lie scattered at the top and have no deepness of Earth and no Root Mat. 13. 5 6. It is seldom that things are done altogether in a hurry but generally people act what they think best to be done In the very heart there is an approbation of them they may outwardly commend another kind but then they have within them a secret reserve and give preference to what they do or else hope to escape the danger The great controversie in the World is Whether Men should obey the Law of God or the Law of Sin Whether they shall do according to his Will or be Master of their own Actions None will deny that God is to be obeyed nor can they gain-say against his Law which is Good Just and Reasonable this is allowed of even by the transgressour But then for following his own course he hath some fancies which are kept secret within himself and are at the very bottom of his mind which with him do weigh down those general Considerations The present Pleasure Profit or Conveniencies or thinking to repent and avoid Gods indignation and such kind of thoughts which the Tempter doth suggest and his own heart doth receive and improve to the utmost advantage that they stand in
Blessing keep Life and Strength and provide against Hunger and Cold so as to them we suffer no decay They supply the defects so that still we are rendered fit for our Masters Service and for what he doth require of us They come into help against those Evils which would otherwise Oppress and for a Prop when we are beginning to fall It is manifest they should only do unto what they serve assist but not clog or burthen they should refresh and enable to stand not stifle or fit heavy upon us Hence Temperance appears to be pure and natural it requires what ever is convenient but rejects and casts forth what is more That there be nothing wanting or over That the Body be preserved in its due Temperament That it spring up and run through its several alterations with daily Bread the constant and even course of Blessings of Heaven and Fatness of the Earth the moderate use of those good things God hath prepared for it Like a †Isa 65. 22. Tree planted which neither hath too much Dung at the Root nor stands in a barren Ground but receives nourishment from the Earth Air Rain kind influences of the Sun until it grows up to full bulk and thence it will by degrees wither and perish Continuance is his only to give who was the first Author of Being to every thing here is the appointed time to go on during that by further Laws and Rules By a narrow and strict observation of things we may discover the Glory and Wisdom of our God our Reason was therefore given to Praise and Magnifie him to know and do things profitable for us Many do miscarry and come to an hasty end by not attending this by making that an occasion to destroy themselves before their time which was therefore designed to carry them through unto the Period thereof When the Table proves a snare and that which should be for their welfare is a Gin to take themselves withal When that which should water and moisten doth drown or over-whelm so again when these are denied there succeeds an ill constitution of the whole Sickness doth arise from irregularity of Meat and Drink And though it is commonly imputed to such accidents or second causes yet there is the gross and ill affection of Humours which by that have been rendred jarring and such a thing sets them in actual falling out Temperance is the best Physick according to the old rule approved of by universal Experience since the World began nothing doth so keep off and prevent Distempers and when they are on there is no such general and good prescription as Fasting and Abstinence that nature may at length expel what clogs and hath disordered Health is the greatest good pertaining to the Body which nothing doth so much preserve as Sobriety And this may be one reason why Beasts are not troubled with Sickness and Indisposition as Man is the Body of both is near the same but they live according to nature only supplying the desires thereof and no more whereas he doth add Drunkenness to Thirst and Gluttony to Hunger What brings him back to the first and true use of things this tends to his well-being He that keeps Israel neither Slumbers nor Sleeps neither Eats nor Drinks nor is Clothed He needs none of these things for he is God in whom is all fulness Perfection Self-subsistency Eternity and whatever can be thought of him who is all in all to whom cannot approach the least evil or hurt So Temperance is not in him being conversant only about the use of those things which denote Imperfection Yet this Fruit of the Spirit Gal. 5. 23. makes us little and finite Creatures have a faint resemblance to the God of the Spirits of all Flesh by reducing them to the state they were first made in of his Image and likeness We hardly know what the Soul is in it Self being covered over with Sin and Sensuality but when stript of these it returns to its first condition It is active in a healthy and sound Body but is pressed down even to the Earth with loads of Meat and Drink Then that which is linked on is drenched and immersed further in so is hardly discerned to be Spirit For it becomes in a manner carnal and partakes of the Fleshly part of us which is a degeneracy and sinking so when these hindrances are taken away there is a rising up again The workings of our Soul are naturally upwards if the weight is removed Temperance doth further moderate our desires it doth not make them absolutely cease for that is impossible but takes away the torment of them When gratified they are the more eager and impatient but when resisted they are less This brings into that lovely temper of using as not abusing Not to be overcome with the Temptations to excess they will become less by denial and it may be as irksome to admit thereof as for the sensual minded to resist it Sobriety perceives all the good in the Creatures abstracted from the evil It hath all the relish and sweetness in them separated from eructation and bitterness Which keeps within the just bounds and knows not the trouble of going over which frees from the pain of Hunger and uneasiness of satiety which preserves Health and not destroys it The Body is of a more strong and vigorous temper and the Man is rendred Prov. 13. 25. Isa 23. 18 fit for his general and particular Calling He is loving and thankful to the giver of all good things He doth cheerfully perform his Duty to him and those Offices due unto his Neighbour and that Business himself hath in the World. This Grace puts joy into the Countenance and liveliness into the whole Man whereas one extream is attended with heaviness and sorrow restlesness and discontent the other makes pale and weak It is hard to hit upon the exact mean wherein lies good but generally in the denial of things is the more safe errour in some it is Duty John had his Raiment of Camels-Hair and a Leathern-Girdle about his Loyns and his Meat was Locust and Wild-Honey Mat. 3. 4. The Son of Man came Eating and Drinking Mat. 11. 19. God is glorified both ways but the latter is our Example Who hath left direction concerning Fasting Mat. 6. 16 17 18. And a standing Precept against Intemperance at any time Luke 21. 34. But though that macerating the Body hath made such a mighty noise in Religion as a great meritorious Act yet so much stress is not to be laid thereon either by Command or Example from Gods Word In the old Testament there is little or no mention made thereof by way of Command or Duty In the Gospel little is said unless Col. 3. 5. which is in order to abstain from other Sins and if that may be done without the Reason of the Precept ceases And so of 1 Cor. 9. 27. The Body may be kept under and brought into subjection without so
if not then they Perish and are Miserable for ever So much of their Life is already slipt from them Such opportunities have been lost of receiving a greater Reward which are gone irrecoverably in vain and useless things Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his Voice harden not your Hearts Heb. 4. 7. Then they are to bring forth Fruits meet for Repentance to grow in Grace and Knowledge to continue in all Obedience and be Watchful that he in no wise offend the iâ—finite God. They may seek out and embrace all occasions of doing Good and be ready to the performance of it Forgetting those things which are behind and reaching forth unto those things which are before Phil. 3. 13 Vnto which Promise our twelve Tribes instantly serving God day and night hope to come Acts 26. 7. The Vanity and Transitoriness of our condition in this World may be somewhat taken of by real and enduring Actions The Sollicitations to Evil may be more easily avoided because they are momentary and sudden Thou O Man art made for greater things Thou art passing towards an Eternal Happiness Have nothing to do with sinful Divertisments Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts which war against the Soul 1 Pet. 2. 11. The Pleasure â—oon after is the same as if never had and iâ— would have hindred in the Good Waâ— Here is the Christian Life this is to make use of the present Time Then you may with Comfort and no Sorrow think how it hasteth away We must unavoidaâ—ly lye down under the Laws of Mortality Whoso doth these things is not troubled about that but though it shall be placed in the Dust still he lifts up his Head that his Redemption draweth nigh Our sâ—lves also which have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Râ—demption of our Body Rom. 8. 23. We are not yet come to our Rest nothing here doth truly satisfie but what comes from above the same thing returns over so often that we are even weary of it We are confident I say and willing rather to be absent from the Body and to be present with the Lord. Wherefore we labour that whether present or absent we may be accepted of him 2 Cor. 5. 9. Resolving still to do our Duty Whether God hath more for us to do or to make us more desirous of Him and his Kingdom or to prove us longer or to exercise our Patience after we have done his Will we may be assured he hath wise and good Reasons for our tarrying here a little longer We ought to be quiet and thankful not knowing how soon we may be removed hence our Warfare accomplished and our Sin pardoned The particular Season is not for us to know it being Gods Attribute of seeing things to come as he manifests by so many Disappointments of our own fore-casts We are to keep within our bounâ—s of Creatures to see no further then he hath ordained Not to reckon upon a longer Time of stay then we are certain of which is not one Moment longer then we have and do now live Did we throughly consider by how slender Threads Life is tyed which may be broken from Casualty without or Disorder within but One holds our Soul in Life under whose good Providence we live So we are satisfied but not confident Did we again reflect that he can stir up a Disease from within there is no nâ—ed of pouring down Judgments upon us as he did upon the Cities of the Plain he may suffer such an evil Accident to befall us or to be Consumed in our own Folly we would tremble and fear to do Wickedly against him We should not dare lift up our selves against the Lord of Heaven the God in whose hand our Breath is Dan. 5. 33. It is a vain and foolish Presumption to Sin yet more because he counts of so much Time to live being Young Lusty and Healthful or to be puffed up with present Enjoyments for they shall continue so long But admit God should suffer the Light to burn clear out though he can extinguish it in the mean while whensoever he will yet all will be waâ—ted out If they make these outward things an occasion to forget God or behave themselves contemptuously towards him and he should be pleased to permit thereof What he saith by his Prophet is true The things that I have given them shall pass away from them Jer. 8. 13. The fancied good days will be all vanished and gone as the past have been already That can be no Happiness which hatb an end Nor whatever the Sensual Worldly minded think can there be any in departing from the Lord. We may in general judge thus much of our Time to come in this World by remembring what hath been already with us or happens to others of such years Condition and Circumstances it may be somewhat like with us for there is no great variety in the things of this World we have Seen Heard or Read the like fulfilled in our Brethren As the past hath the present doth the future will pass away in the same manner till the last Hour comes and shuts up all as this doth all the past Time of my Life in which I am Writing this An end will come But this I say Brethren The Time is short it remaineth that both they that have Wives be as though they had none and they that Weep as though they Wept not and they that Rejoyce as though they Rejoyced not and they that Buy as though they Possessed not And they that Vse this World as not Abusing it for the Fashion of this VVorld passeth away 1 Cor. 7. 29 30 31. CHAP. XVI Of COURAGE TO bring people out of the wrong and mistaken Apprehension of things to help somewhat towards their Good it will be necessary to explain what Courage is and how it promotes their Happiness Many excellent things have we heard of this Vertue but still as to the particular nature thereof most are ignorant Extolling they know not what they know not wherefore Neither shall the due estimation thereof be lessened so it be justly stated as it is for the security and well-being of Mankind for even this Temptation the Destroyer makes use of to insnare and beguile Souls unto himself They are taken with nothing so much as what looks great To despise Evil and laugh at Fear not to value their own Lives to run on with a certain blindness and hurry towards the land of Darkness Not to regard the worst things that befall the Sons of Men or threaten afar off all this he hath gotten to pass for Courage and Magnanimity in the World. And Thousands deluded with this false Imagination of things come to dye as Fools They did not mind the things that were told them as