may Of Angeâ— and â—eal become instrumental of obedience and productive of good When conversant about holy and divine things it is Zeal the nature whereof may be understood from Mark 3. 5. John 2. 17. Psal 69. 9. 119. 139. Acts 18. 25. Mat. 24. 12. Lev. 20. 4. It doth arise from the love of God causing a vexation of mind and indignation at those who dishonour him He is revealed in those several relations of King Father and Master so his Subjects Children and Servants are bound to stand up for his Glory and Honour when any thing is done that seems contrary thereto If this Duty were not mentioned or required in Scripture as it is Tit. 2. 13 14. Rev. 3. 15 16 17. and by many Examples yet manifest reason teacheth it Where is love Num. 25. 11. 13. of God there must be Zeal Which shakes off Negligence and Sluggisâ—ness of Spirit and raises a Joy in doing his Will this holy Fire warms Devotion and utterly banishes all carelessness and contempt in Spiritual Duties The Man is pleased and doth give thanks when he sees God glorified and although there is a grief to behold the contrary Psal 119. 158. Acts 17. 16. Ezek. 9. 4. that will be abundantly rewarded by the Most High he shall not suffer for what others do yet he cannot cease to pray for them to mourn in secret for their sins Thou shalt not hate thy brother in thine heart Thou shalt in any wise rebuke thy brother and not suffer sin upon him Lev. 19. 17. Charity and Love obligeth to admonish him to come out of the paths leading unto Death A reasonable Creature cannot justly take this ill yet sometimes Hatred and Reproaches are returned for this best kind of Civility and Friendship however the one hath done his Duty and what the other will one day wish he had hearkened unto the Satisfaction of a good Conscience requites for all evil intreaty in the mean while If they Curse him who stands up for Gods cause he takes it patiently knowing the time will come when the Lord will arise and maintain it himself Those who are the off-scouring and filth of the World the contemptible ones of the Earth yet when God cometh with his Holy Angels the Scene will change and themselves will be the 1 Cor. 6. 2 3. same who think and would make these so now Indeed Zeal doth draw on Reproach Contempt and Evil Sayings and therefore some would not have it be used because of these inconveniences But surely they do not consider or not believe the Promises as particularly Luke 6. 22. Who have made Conscience to serve God in all Duty were in past Generations esteemed Fools simple and ignorant People despised defamed evil intreated under the Law They had tryal of cruel Mockings and Scourges Heb. 11. 36 37 38. Our Lord himself was despised and rejected of Men he was despised and we esteemed him not Isa 53. 3. The like also happened to the first Christians And now we are fallen into those perillous times Where they receive his Name but do not obey his Doctrine make so much outward Profession as to intitle them unto Having a form of Godliness but denying the Power thereof They do not only rest here but according to the Apostles Prophecy which this day is fulfilled They are despisers of those that are good 2 Tim. 3. 3 5. These say they have hopes of going to Heaven but what should they do in the Holy of Holies the pure and sanctified place above who cannot endure what hath a resemblance to it here It is alledged they do not condemn or speak against the good Actions of others but their way of doing they cannot approve of that forward indiscreet zeal it is their own Phrase and making so great Pretences in the Eye of the World for say they Men may be good Christians and yet not seem so outwardly If it were sufficient to be a Christian only within this would take away the Crown from the Martyrs and accuse them of Folly for according to this supposal they might have believed on Christ and have kept their Faith to themselves and so have escaped cruel Torments and Death But this they did not knowing what was written Mat. 10. 32 33. Rom. 10. 9 10. 'T is replyed the Case now is altered We do not live amongst Heathens but in a Christian Countrey it is taken for granted that every one believes Jesus to be the Son of God what need of so much Profession But are we not amongst Infidels in heart Prophane Ungodly Wicked half Christians Who in heart and mouth set themselves against God and Christ as the Gentile World did What mean those bitter Words and Railings Witty Jests and Drolls against those who are careful to serve God in sincerity but to discourage and make them ashamed of so doing This hath been the usual Practise of the World the Prophet doth arm those of his own and succeeding times Hearken unto me ye that know righteousness the People in whose heart is my Law this is a peculiar manner of expressing Gods Sincere and faithful Servants Fear ye not the reproach of men neither be ye afraid of their revilings Isa 51. 7. Our Lord Christ doth severely threaten his Followers if this device of the wicked should take effect upon them Whosoever shall be ashamed of me and my words in this adulterous and sinful Generation of him also shall the Son of man be ashamed when he cometh in the Glory of the Father with the holy Angels Mark 8. 38. It is said Words indefinitely and therefore extends to his Doctrine and Commandments and so it is not called Jewish or Heathen but the same Character which belongs to our present Age. He is ashamed or afraid of his Religion that will not own it If he shrinks back and would not be thought Godly when he is so secretly this proceeds from Pride and sinful Modesty When the Name of God is blasphemed or taken in vain the way of truth evil spoken of Wickedness commended every one that feareth God is obliged to speak out in Reproof Vindication and Contradiction Zeal was typified by the Fire that shall ever burn upon the Altar it shall never go out Lev. 6. 13. Can that be and yet not seen Is any zealous for God hating Corruption wheâ—ever he sees it who yet doth not appear so to others The same Jesus who hath Commanded to take heed of the leaven of the Pharisâ—es which is Hypocrisie Luke 12. 1. that We do not our Alms before men to pray in secret Mat. 6. hath also said Ye are the Light of the World. A City that is set on an Hill cannot be hid Let your Light so shine before men that they may see your good Works and Glorifie your Father which is in Heaven Mat. 5. 14 16. If ye are a peculiar People you will be taken notice of if zealous of good Works they will be known If you do not
great delight in Rattles as afterwards the more studied Pleasures yet none â—nvies the Happiness of Children their Recreations being idle and vain By little knowledge and reason begin to appear which is improved by Tutors and Governors The workings of corrupt Nature are first discovered by Pride and Self-will which last is somewhat restrained by them Whereat he is angry and troubled Not considering the kindness of his Parents is greater in providing him proper Learning and Instruction then as they weâ—e instrumental of his coming into the World for a Bâ—ing only is not desirable unless Happiness is annexed to it and that cannot be had without knowledge The Spring of Life is the only time for that to bud forth and grow the apprehension is lively and brisk the Memory good nothing to hinder and all things are easie in our first years No Seed ever came to perfection which was not sown then and if it be well harrowed in afterwards by study and meditation it will yield a plentiful Crop to the great Satisfaction of the Owner If diligence be answerable to his advantages he will be both Wiâ—e and Learned If designed for a Trade or Civil employment this is no burden but will shew how to manage Affairs with more Discretion but it much more helps to Spiritual and good things the Faculties begin to be more widened and after they have been some while inured to Reason ascend higher to be capable of Divine and Heavenly things The Giddiness of Youth is a mighty impediment to both they are for being their own Men and following their own Oâ— Youth ways To be Brisk Lightsome and Playing mad Pranks They are not so prudent to Consider their own ways but follow wicked Courses with haste and ignorance as the Horse rusheth into the Battle We will deny our selves nothing Lust craves for but satiâ—fie that in every particular All our study shall be to find out what Pleasure to divert our selves with If it be suggested that Religion contradicts this Licentiousness they mock or despise Say they We will let Religion alone for Melancholly Fools old Persons or silly Women But stay a little Is not all this Humour and Bravery in order to a supposed Happiness And what if thou shouldst miss the real by such vain imaginations and a few transitory Acts That of Eccles 11. 9. hath a sad sting in the end For all these things God will bring thee unto Judgment This know that Religion which none can reproach or contemn but ignorantly or unadvisedly is not a thing indifferent Men may use it or not at their Pleasure as Convenient and Prejudicial to other purposes No such matter It is just that all People young Men and Maidens old Men and Children nay they must whether they will or no be subject unto God. If they are so of a willing mind and free Choice he is pleased to accept thereof and will reward them But if noâ— their refusal is Contempt and Disobedience which will be punished accordingly We shall all stand before the Judâ—ment Seat of Christ for as it is written As I live saith the Lord every knee stall bow to me and every Tongue shall Confess to God so then every one of us shall give Account of himself to God Rom. 14. 10. 11 12. Every Person now upon the Earth or was heretofore or shall be must either go to Heaven or Hell. It is thus O young Man But these things are not minded Their desire is not to be sensible of danger till they have irrecoverably plunged themselves in As if misery was the less when not foreseen whereas this will be a stinging Aggravation for had they done so they might have prâ—vented it Is any Worldly evil less grievous when we fall into it through our own Folly and neglect If it might have been avoided by knowledge and care before hand but is not this doth enhance the Bitterness and Anguish of Soul. Inconsideration is the property of Fools and hath Repentance always following it but is much worse in the Concernments of eternal Happiness or Misery for an Error here is Remediless As the Tree falls so it lieth for those who continually stand upon the Brink of the bottomless â—it and are only holden from dropping by the breath in their Nostrils not to look on their danger that they may go further from it is most unreasonable Especially seeing they are afraid of the least evil a slight imaginary Dulness by which the Temper beats them of from desiring the knowledge of Gods ways or so much as reflecting on their own There are some who have a little more Consideration but are unwilling to leave the Company and pretended Joviality of their Equals for fear of reproach or to be out of Fashion and therefore will Swear Drink Whore Talk filthily yet they retaining some Sense of Gods displeasure and their own future Account think to make up for all by intending to repent hereafter Let these be admonished Not to despiâ—e the Riches of his Goodness and â—orbarance and long suffering not knowing that the Goodness of God leadeth thee to Repentance Rom. 2. 4. And therefore in no wise should be made an occasion to put it off further If thou dost ever come to true Repentance and the Love of God thou wilt really wish thou hadst served him from thy youth up It is the wisest way whilst in our power so to do as we ought and shall desire to have done and again to let alone other things from which we are obliged to refrain Seeing Christs easie Yoke must be put on It is good for a Man that he bear it in his Youth Lam. 3. 27. If it seem unpleasant at first it is because he Is as a Bullock unaccustomed to the Yoke Jer. 31. 18. This only restrains the Madness and Licentiousness of that Age but takes not away reasonable and moderate delights which a little use will render more pleasing and acceptable then Lying Vanities Be not afraid you are not called forth to Melancholy and Misery but the proper act of Man. The end of our Redemption is That we might serve God without Fear in Holiness and Righteousness before him all the days of our Life Luke 1. 74 75. And then certainly we must not exempt the choicest part thereof It is said in general Cain brought of the Fruit of the Ground he rendred some Homage and Duty But Abel brought of the Firstlings of the Flock and the Fat thereof and the Lord had respect unto Abel and his Offering God required them under the Mosaical Dispensation and Calves of a year old and the first that opened the Womb thereby signifying that our Bodies should be offered up unto him as a living Sacrifice whilâ—t the Marrow is in our Bones and they are of full health strength and vigour To have the first Fruits of our Reason and Understanding set a part for him Though he could have commanded every day and moment of our Lives took â—s to
and unjust giveth them all necessary temporal blessings and never intendeth any hurt by whatsoever he doth during the whole day of Salvation but still they will not be intreated by loving kindness nor warned by the Rod that striketh to turn from their evil way and come into Gods wayes If these people become wretched through their own wilfulness and perverseness and if the Holy Almighty God to frighten us the more from it and to keep up his Government hath ordered that Misery should be linked on to iniquity and they commit this with greediness Who Ezek. 14. 22 23. can be moved or find fault if they have that also which is justly the due reward of their deeds Luke 23. 41. The Law is not to be blamed but those only who do not observe or transgress against it Though there would have been joy among Angels and all good Men if they had repented who would likewise have done any thing to bring it to pass and were grieved because they would not suffer it But seeing they continued obstinate and hardned their hearts these shall not pity their Calamity nor be greived when their fear cometh which will be a further aggravation Many sorrows shall be to the Wicked But he that trusteth in the Lord mercy shall compass him about Psal 32. 10. It is a good thing to have an able friend to put confidence on in A Description of a good Man. dangers and distress but he that can stay himself on God the Rock of Ages the Lord Almighty is in a more happy condition then he that hath the favour of all the great Men of the World. Let the Wicked reckon it a Priviledge that they care not for God it hath been shewed to be a miserable one but the Righteous count it their greatest honour that God is not ashamed to be called their God Heb. 11. 16. And they poor Earth-Worms may be stiled his Servants They by Faith seeing him that is invisible who doth not despise these little ones however low in the World are rapt up with admiration Lord what are we that thou shouldst be mindful of us For consider how great he must be who made the World and all things therein how Glorious whose is the Sun and Brightness thereof Others may go and please themselves with their acquaintance with Lords and Gentlemen but we will remember the Name of the Lord our God who humbleth himself to behold the things in Heaven and Earth yet admits us to come boldly to the Throne of Grace to present our Petitions which he will grant if he knoweth what is good for us better then we our selves sees it profitable for us Those of Authority in this World say to those under them go and he goeth come and he cometh to this Man do this and he doth it much more may the Lord and Governour of the whole World unto whom the Nations of the Earth are as the drop of a Bucket command us to do whatsoever pleaseth him But as he is Powerful so he is Merciful he hath shewed what he doth require of us caused it to be noted in a Book that it may be for the time to come for ever and hath testified that no Man add unto these things Rev. 22. 18. So we are not left at an uncertainty how we may or when we have done the will of God if we are in a readiness still to hear all things that are commanded and made known from his Word Herein we are more happy then those little Spirits who endeavour to Acts 10. 33. please Men for their humours are uncertain not easily known and endless There is a delight in approaching to God those rejoycings which the devout Soul hath seem strange to the unexperienced for they make no outward noise yet are as real as sensual pleasures to Worldly Men. He calls the Sabbath a delight not doing his own Ways nor finding his own Pleasure nor speaking his own Words Isa 58. 13. It is the most pleasant day of all the Week rejoycing at this time of Vacation from worldly cares and labour but more especially because he can wait on the Lord in the Sanctuary hear his Word When he comes home he is better pleased with good Conference Prayer Reading and Meditation then others are in vain Talk wretched Idleness or Recreations for to them succced Heaviness in that they have not done what they should But with a good Man the day ends in Satisfaction that he hath done his duty by rightly using the means of Grace he hath laid up in the Treasure of his Heart some good things which may carry him through Temptation and give comfort the week following He hath refreshed himself from bodily labour so he can fall to it again more cheerfully The goodness of God is here to be observed how the Sabbath was made for Man and not Man for the Sabbath Mark 2. 27. For if he were to labour every day it would be intolerable and irksome But now it is not because a day of rest returns so often which also takes off from the tediousness of the Year Since it is thus ordained the time of Mans labour passeth on more comfortably and there is more variety in the weck he is cumbred about getting necessaries for this miserable and transitory life on the Lords day he provides for an Happy and Eternal being How contentedly doth he go to bed that night with the Memory of what he hath thrived in The merchandize of which is better then the Merchandize of Silver Prov. 3. 14. The next Morning he goes forth ively land willingly to the work of his Calling which he follows with honesty and diligence The just Man walketh in his Integrity doth not fear to see any for he hath wronged none hath a good Report and Commendation among his Neighbours and they being assâ—red of his Faithfulness are willing to deal with him so he hath greater Custom and Employment There are opportunities when he might get more if he would Lye Circumvent or take advantage over an ignorant Person but he will not for that lose his present Peace and future Reward He that getteth Riches and not by right shall leave them in the midst of his days and at his end shall be a Fool Jer. 17. 11. He shall now have no true Comfort of them and there will be a worse consequent hereafter But for him That walketh righteously and speaketh uprightly he despiseth the Gains of oppression He shall dwell on high his place of defence shall be the munitions of Rocks bread shall be given him his waters shall be sure Isa 33. 15 16. He shall come to Heaven his Habitation shall be in the place of the Most High and in the mean while shall be sure of a Livelihood God hath ordained The just shall live by Faith Hab. 2. 4. Not serve him for Sinister Respects or present Ends Yet they have sufficient and God sweetens it as much to them as those who
loss or forecast more gain and when obtained to consume it all presently in a good Dinner or two this must be imprudence To see no fruit or increase of his labour to lay up nothing for Children and there are other like mischiefs which more then weigh down all that small and seeming good of excessive eating Such kind of considerations prevail with the greater part of Mankind to abstain from it They generally go over to the other extream for they rather defraud themselves to scrape and hoard up It is strange that a reasonable creature should not hit upon the right mean between both but from one evil runs to another He might eat and drink and make his Soul enjoy good in his Labour Eccles 2. 24. But because that doth not give full satisfaction which was designed only to refresh therefore he falsly seeks for it in another sin of covetousness Even those people who are but little governed by Reason less by Faith but principally led by sence and example yet have a low esteem of that good which arises from immoderate eating It makes dull and heavy it causeth a gross understanding and weary mind and takes away Mirth Nature rejoyces when it is relieved not when oppressed God hath given great variety of his good Creatures for our benefit and comfort Gen. 1. 29. Gen 9. 3 4. 1 Tim. 4. 4 5. And hath shewed an excellent way of enjoying them in his Word Ye shall eat in plenty and be satisfied not clogged and praise the Name of the Lord your God Joel 2. 26. Blessed be his Divine goodness we have more precious promises under the Gospel but however are so to receive the things pertaining to life that we may more cheerfully perform this duty But if the heart is overcharged with good Victuals then it cannot be lifted up in thank-giving This would be a sinful and horrible abuse though too common amongst the Worshippers of God who on their Solemn Feast-Dayes in memory of our Redemption accomplished by our Lord Jesus Christ instead of an offering of Praise to a Spiritual and Holy Being as if they were to Sacrifice to Men of like inclinations with themselves do then load themselves with good cheer This is the day which the Lord hath made we will rejoyce and be glad in it Psal 118. 24. But some are so pressed with fulness that they cannot and if they are forced to raise that with the help of strong drink this is not Spiritual Joy but Sinful Mirth Do ye thus requite the Lord O foolish People and unwise By keeping the Feast with the leaven of Sin and Wickedness Is that your tribute and return of praise to provoke him yet more Is that a seasonable time of Rioting and Drunkenness when you should put on the Lord Jesus and make no provision for the flesh to fulfill the lusts thereof Rom. 13 13. 14. When one is puffed up with Sensuality he is apt to disregard the things of God and they have not a due impression on him which seems to be the reason of such strict precepts against it for that is the evil of sin to turn away the heart or to stifle that aw and sence of God we should always have upon our minds and we are to prevent all degrees tending towards it so the single acts of intemperance are to be carefully avoided It is necessary to repeat again our Lords Command the words of expressing it are observable Take heed to your selves least at any time your hearts be overcharged with surfetting Luke 21. 34. At every Meal use the utmost caution for you can quickly run over to excess It was noted of the Wicked Gnosticks of feeding themselves without fear Jude 12. They had no regard to the sin and danger which doth easily beset our Feasts There are also corrupt cravings within which would betray into it if resisted they will at length lose their force and importunity but if yielded unto they will be more urgent If this sin deprives of a Kingdom and hinders from present Happiness may it not rightly â—e named a deceiver Which supplants a Man twice bereaves of good here and hereafter And who will continue herein is a prophane Person as Esau who for one morsel of Meat sold his Birth-right Heb. 12. 16. All the dainties of the whole life long are not so much to Heaven as that single mess of Pottage to a temporal inheritance May he not be stiled prophane in that he defiled the Temple of God by making use of his body only to receive superfluities in to fill and empty it again Let him not deceive himself if he seemeth to be wise in his own conceit because he hath something in hand by eating to the utmost and of the best he doth see others abstemious neglecting the body not valuing his Luxury but he doth not perceive they get any thing by so doing As for his part he is for satisfying the flesh to the very full for he is sure of what he puts into his Mouth But this Wisdom of the Glutton is foolishness and so will appear in the end When he shall come to be rejected of God for his past delicacies how fain would he enter into those good things prepared for such who through grace qualifie themselves here but who neglected that for inordinate trifles which then utterly disappear he will have sufficient reason to take up an exceeding bitter cry when the Lord will not pronounce on him the eternal Blessing If there is so little good to be had by this Will another kind Of Drunness of excess afford more Come and see By Drunkenness is understood when one drinketh so much as to lose the free use and exercise of his reason God hath made Man for himself endued his mind with faculties and expects to be glorified by them now when these are rendred unable for that he is dishonoured his will is contradicted which is a provocation of his most excellent Majesty Herein is some of the evil and the sin is in being contrary to his revealed Word and Command VVo unto them that rise up early in the Morning that they may follow strong drink that continue till night till Wine inflame them Wo unto them that are mighty to drink VVine and Men of Strength to mingle strong drink Isa 5. 11 22. Whom God Curses Man Blesses for who is esteemed a more worthy and honest Person then he that will not baulk his Liquor Surely those were strange times much differing from ours when Paul wrote Not to keep Company if any Man that is called a Brother be a Drunkard with such an one no not to eat 1 Cor. 5. 11. But now if a Man is not a Drunkard he is not thought fit to keep Company He is a dull Fool and who will come near him So much we who call our selves Christians and in things which do not relate to Lust are admirers of Antiquity have varied from the primitive Fashion Then they that were
Judgment Yea those which seem more significative in which considered abstractedly there is no ill as ingenuous Arts unnecessary Learning and several other things may be used as Recreations only but if insisted on they are something besides the matter in hand and at last tend to nothing but to further the great loss It would appear so whilst the Man was in the midst thereof if he did not go on in a blind hurry and inconsideration but it will be plainly discerned towards and at the conclusion I have seen an end of all Perfection but thy Commandment is exceeding broad Psal 119. 96. Nothing remains in a Man besides what he doth in the Service of God and for the good of his own Soul. That the Body is a consuming but the other part a more enduring substance may be a little seen by this because all Acts done as to the first do just serve the present end and then utterly perish they are determined with the day whatever is done in order thereto yesterdays Eating and Drinking doth not satisfie present Hunger But the Soul is even now bettered and improved for what she received some years ago The incorruptible Seed of the VVord springs up that was sown long since and though immediately at first it may seem buried it will rise up and bear Fruit to everlasting Life This is the proper and adequate thing for her Spiritual and Immortal nature The words of Eternal Life make her increase whilst the Flesh decreases He that hath my VVord let him speak my VVord faithfully what is the Chaff to the VVheat saith the Lord Jer. 23. 28. Even now the difference may be perceived for the one doth not nourish like the other this abides for ever when that shall be utterly blown away Examine all the Actions and Designs of Men of whatever Nature and great Reputation they may bear in the World though many are long in compassing yet the several intermedial Acts pass away like the trace of a Cloud When the end is obtained it is little unsatisfactory and perishing and at length as they might have been put in mind by so many little Deaths foregoing Death comes indeed and there is an utter end of all they have done which avails nothing at all But the business of Religion all the Life long is Firm and Stedfast Real and Constant there is a sensible growth in Grace and Knowledge a renewal of the inward Man day by day a building up in our most holy Faith a laying in a Foundation against the time to come by good Works And at last it ends in Peace according as the Scriptures speak which being found true is an earnest and assurance that it is finished in Glory I humbly conceive God therefore put such a vain and transitory Nature in whatever is here below that Man might the more lay hold on this substantial and enduring thing For who knoweth what is good for Man in this life all the days of his vain Life which he spendeth as a shadow Eccles 6. 12. Nothing but the fear of God and keeping his Commandments as he concludes the whole Eccles 12. 13. What is before us is the principal hindrance to this great and only end We have another divine Writer speaking on this wise Love not the VVorld neither the things that are in the VVorld 1 John 2. 15. One Reason of mighty force and cogency is added verse 17. The World passeth away and the Lust thereof but he that doth the VVill of God abideth for ever All our Life from Infancy and Childhood to the present day whether in Manhood or Old-Age to Forty Fifty or Sixty Years is but as yesterday Of the things heretofore done unless relating to our Immortal continuing part Nothing survives but a saint remembrance Many more are forgotten as if they were not done at all For the time past of our Life may suffice us to have wrought the will of the Gentiles when we walked in Lasciviousness Lusts Excâ—ss of VVine Revellings Banquetings 1 Pet. 4. 3. Call to mind all the Enjoyments you ever had and what doth result out of them at this instant You are not desired to make the Reflection in Sickness or on a Death-Bed but even now in the day of Health and Fruition Are they not the very same as if never perceived or had Thou canst think upon such a day that was Past in Joviality and Merriment and another which went away in vexation and dulness Compare them both now And what advantage hath the one over the other There is no difference of Happiness or Misery as to the past God hath so ordained that according as we spend these days of Vanity in his Service and Obedience or if in the neglect thereof so there abides an eternity of Pleasure or Pain And therefore it must be the greatest Wisdom to improve them to the utmost for attaining the Eternal Good to lay hold of every opportunity for Well-doing to do all things in the first place to secure the principal end and then to husband every moment to continue in all Duty to abound in every Vertue and good Work that we may be found accepted of him who Rewards every Man according to his Deeds It is an exceeding satisfaction to look back upon well spent Time when some things have been done rightly heretofore he is for securing the present and hath a joyful Hope and Expectation further on Whatever trouâ—le and weariness is in the Christian course those Temptations and Tryals the evil usage and inconveniencies from the World all these go off making a way for a greater Reward But call to remembrance the former days in which ye endured a great fight of Afflictions Think upon those Reproaches Hardâ—hips and Difficulties you have suffered the irksomeness of them is past the pain is gone but still God will not forget them for your denyal of Pleasures Profits and Honours it is now the same as if you had catched at them all In keeping the Commandments there is great Reward Psal 19. 11. There was a concomitant good and satisfaction which you had for the inconvenience or disquiet occasioned not through them but the Devil your own Corruption or this wicked World God suffering it so to be to keep his Servants here in Tryal and Warfare that also is over and gone and appears to be the like as if you had endured none or Pleasure instead thereof but further on is a day of Recompence which will make amends for all The Vngodly are not so Psal 1. 4. They are for the Pleasures of Sin for a Season for all the profits of Obedience and Transgression as sure as Gods word is true there doth belong to them an Eternity of Sorrow and Repentance an Hundred Years pain is a sad requital for the joy of a Minute But take them whilst their day of Rejoycing lasts as to the past the poorest Beggar is as Happy as they all the pleasure of their whole Life being no more
and be at their Wits end It would be a more amazing sight then when Abraham looked toward Sodom and toward all the Land of the Plain and lo the Smoke of the Country went up as the Smoke of a Furnace Gen. 19. 28. we should all think we could never get far enough off from so terrible a thing If there were no Promises nor Threatnings Who would be the Servant of the Lord For now there being both and other Arguments to yield to his obedience that if we believe and consider of them it is impossible that we should do otherwise then assent and be actually perswaded by them yet still for want of that few are throughly brought over But if these were taken away none would serve God and his Church would be like the wilderness No Homage though most just and due from us without would have been paid unto him without Expectation of future reward Neither is he worshipped as though he needed any thing Acts 17. 25. for he wants not the Services of Angels much less of sinful Men. His Glory and Happiness was infinite and compleat before the World began and cannot receive the least addition He created man to take him up unto himself and out of the good pleasure of his will hath ordered him to dwell on the face of the Earth to try whether he will be obedient and a fit inhabitant for Heaven and hath placed on the other side of him a Land of Darkness of Dragons and Scorpions where the Shadow of Death and no Light is that if he will not come whither he calls and invites him he may as a just recompence of his stubbornness and transgression fall into the other In the mean while it is made known and he is liable thereto that he may flee and get away it is decreed he must take up his everlasting habitation some where and seeing that is so full of misery he should now seek out the new Heaven and new Earth where dwelleth Righteousness If we were to sleep for ever or to be as we were before our Birth we should not esteem of and consequently not labour after the rest that remaineth for the people of God But now it is his Decree and Ordinance that if we should miss thereof we must necessarily drop where is no rest day nor night so we are obliged out of self-love to endeavour more diligently after the other There have been some of Opinion that to talk of Hell is not agreeable to the Gospel Dispensation and that fear should be banished alledging 1 John 4. 18. For what end did God put it in Man but that hereby he might be stirred up to shun the approaching Evil Why hath he told the World thereof by his chosen Messengers but that they might escape it If it be not agreeable with the Gospel Wherefore is it so often spoken of therein John who was sent to prepare the way of the Lord Preaches of the Wrath to come and unquenchable Fire Mat. 3. 7 12. A little after the Author of the New Testament speaks of utter Darkness weeping and gnashing of Teeth Mat. 8. 12. Everlasting Fire and Punishment Mat. 25. 41 46. The like was the Doctrine of his Apostles 2 Pet. 2. 9. 2 Pet. 3. 7. Rev. 9. 6 14. 10 11. 16. 10 11. 21. 8. Jam. 2. 19. 5. 5. Jude 5 6 7 13. Lastly he who came after them all as one born out of due time delivered the same 2 Thes 1. 9. Knowing therefore the terrour of the Lord we perswade Men 2 Cor. 5. 11. So those who make this objection differ in judgment from him and other Holy Men moved by the Holy Ghost for they used this kind of Doctrine Should they not now Teach as Christ himself did whose Embassadors and Stewards they say they are Have they not him for an Example Are they wiser then he Why should not all the Arguments which God hath given in Scripture be made use of to exhort unto Duty amongst which this is powerful and apt to prevail for though indeed Love is the most excellent and abiding principle of Obedience yet the terrours of the Lord do more effectually perswade Men which will drive when the other grows faint and languishing Because of the little smart and irksomness there is an unwillingness to speak or hear thereof but it is an odd kind of Mercifulness to let Souls drop into Hell rather then a little disturb them before hand with the rumour thereof and they had better suffer that then the thing it self This brings most people unto repentance for they look about themselves and think what will be the event of a wicked life continued in The word every where denounces Wo and Cursing Tribulation and Anguish against it and their own Conscience accusing them of sin and that they are now subject unto all those threatnings which they will certainly feel unless some way avoided All men even the wicked and ungodly do abhor misery and would flee from it if they saw it coming and therefore they turn from iniquity least it should be their ruin This conversion proceeding from such motives as God hath given in his Word is acceptable with him By faith Noah being warned of God of things not seen as yet moved with fear observe that prepared an Ark to the saving of his House Heb. 11. 7. And others save with fear Jud. 23. After our Lord assures us of the joy over one sinner that repenteth Luke 15. He brings in the parable of the Prodigal Son who was ready to perish for hunger the consideration of that and not any love to his Father caused the resolutions of going home yet he was kindly received who was so little worthy of it So one rouzed up with fear comes to repentance and seeing Gods wonderful compassion towards him notwithstanding his former sins and provocation which are all pardoned according to his gracious promise Isa 1. 18. Now his former hatred and aversness is turned into good will and reconciliation to his Heavenly Father and he lâ—ves much much being to him forgiven This is increased more and more by further acts of Divine Goodness he is sensible of so what was at first begun by fear is now grown perfect and consummate by love and then living and being stablished in all Obedience he comes to that perfect love which casteth out fear 1 Joh. 4. 18. For having peace towards God and forgiveness of past sins he is not tormented with affrightful thoughts of Damnation for though heretofore he was an Adulterer or Covetous or a Drunkard now he is Washed â—e iâ— Sanctified he is justified by the Name of our Lord Jesus and the Spirit of our God 1 Cor. 6. 11. He hath not that fear which he had at first which hath Torment There is a Godly fear Heb. 12. 28. Which is to be retained all the days of our life Love and this kind of fear are consistent Deut. 10. 12. The distance is infinite between
man some would even dare to die Rom. 5. 7. But for preservation of a good King thousands will venture their lives and undergo the greatest extremity He is happy in the good-will and affection of his Subjects they will rejoyce and praise God on his behalf to see him also zealous for his glory that he would suffer all Godly and Faithful Ministers that a stop may be put to that torrent of iniquity which is a vexation to behold In his dayes shall the Righteous flourish and abundance of peace so long as the Moon endureth Prayer also shall be mane continually for him and daily shall he be praised Psal 72. 4 7 15. The Common-wealth will be then happy when Kings are Christians not in name or title but when they live and govern according to the Rules of the Gospel When they are Obedient to God diligent in his Worship and Ordinances exercise all manner of Righteousness and Justice towards their people and themselves observe Temperance and Sobriety and so manage all their Actions as Men that indeed look for a Judgment to come There is an excellent Scheme laid down better then that of Antient or Modern Polititians which stands in no need of them for it hath Providence and Wisdom from above and will make a Prince renowned for all Ages It will give him satisfaction of mind that is in beginning for the utmost happiness here is Light Sowen Psal 97. 11. A laying in of Joy and Peace as Seed to the future Harvest of Extasy and Glory His glory is great in thy Salvation Honour and Majesty hast thou laid upon him Psal 21. 5. I hope none of the Grandees of the Earth think otherwise that Religion doth not thus much but seems to them an undervaluing of Majesty as rather calculated for low sneaking and not for noble Spirits Least any who term themselves brave Souls should say so in the heart for they will not with the tongue for fear of betraying their own infidelity and ignorance let this short question be put to them the first words of the Creed Whether they do believe in God And those descriptions given of him confirmed by his visible works Deut. 10. 17. 1 Kings 8. 27. Psal 18. vers 7. to vers 16. Psal 113. 4. Job 11. 7 8 9. 37. 22. Isa 40. throughout Jer. 10. 6 10. Dan. 4. 35. 7. 10. Rom. 11. 36. 1 Tim. 6 15 16. and many other like places It may not be surmised that the Spirit bearing Witness of it self should over magnify for there seems to be an higher strain then all these Wisd 11. 22. Ecclus 43. 27. 30. Who considers but the least of such an infinite Glorious Being can no more think it a dishonour for the greatest Emperor to prostrate himself with his face to the ground in Dust and Ashes before this High and Lofty one that inhabiteth Eternity then it would be for the most abject fellow to kneel before him This comparison is sufficient proof but comes not near for the distance between Almighty God and the greatest personage on Earth exceeds that between him and the most contemptible fly Now if the vilest inâ—ect should open its Mouth and say it was as Man should we therefore think so Or if the meanest beggar should speak out that it was a disgrace for him to be uncovered before My Lord the King we could not but be moved with indignation at his Pride and Folly. Yet I wish it be not thus among too many who are neither Kings nor Lords but take as much upon them who being purse proud have not only lifted up their hearts above their Brethren it is for the poorer sort to be Religious forsooth they think themselves too good to be in subjection Deut. 8. 13 14. unto the Lord their Maker If Kings and Princes are not much less are they for if the matter be considered aright it must be acknowledged Whatever the World esteems greatness there is none greater then he that feareth the Lord It is meet and right so to do even for Angels and Arch-Angels and all the Host of Heaven much more is it for those that dwell in Houses of Clay for they also are in this little mouldring Tenement who inhabit Palaces and larger Buildings and therefore let them not absurdly conceive that an under-valuing which is their Highest Honour to be Servants of the Lord. An illustrious Example of this we have in David 2 Sam. 6. When the Ark was brought up himself played before the Lord and Danced with the rest of the People And Michal Sauls Daughter looked through a Window and saw King David Leaping and Dancing before the Lord and she despised him and came out to meet him and said How glorious was the King of Isrâ—â—l to day who uncovered himself to day in the Eyes of the Handmaid of his Servants as one of the vain Fellows shamelesly uncovereth himself * To be Noted by the way of the silly proud Women of this and former Ages who have mean thoughts of their Husbands if they serve God as if not so Gentile and Men of Honour as others they will use to them or others privately the like contemptuous Language David here was so far from being discouraged that he is more confirmed in his Duty I will be yet more vile then thus and will be base in mine own sight His resolution was to do as he ought before he examine other consequences I will play before the Lord. His praise was not of Men but of God he had rather be approved of by him and despised of them then to be had in honour by them and despised by him Such must be the mind of those of the more exalted condition who will enter into his service and expect his favour I am the Lord that is my Name and my Glory I will not give to another neither my praise to graven Images Isa 42. 8. Nor yet to living Men he will not allow of that the things which please him shall be dispensed withall for pleasing others Whosoever will not come unto him or afterwards leave undone several Acts of Duty for fear of diminishing his Honour and Reputation in the World he may stay away for he lightly esteems of the Rock of his Salvation He is unworthy of the Favour and Blessing of God who will part with them for a puff of breath from talking Worms of the Earth which neither is so High Universal or Loud as the Wind which passeth away Here will arise another short Gale of Exhortation As for Man his days are as Grass as a Flower of the Field so he flourisheth for the Wind passeth over it and it is gone and the place thereof shall know it no more Psal 103. 15 16. An exact resemblance of our Condition in this World but of a different Reflection to two several sorts of Men. It is matter of Vexation to them who have their Portion in this Life and have none assurance of that which
13. 18 Yet they shall be sure to receive the just recompence of them in that which is to come There is no holding the Spirit in it will fly out there do what thou canst and least it should be then nothing but shivering and horrour Repent therefore of thy Wickedness if perhaps the thought of thine heart may be forgiven thee Acts 8. 22. Cast down imaginations and every high thing that exalteth it self against the knowledge of God. When this is done thou 2 Cor. 10. 5. wilt think it as much thy duty and business to obey God as it is of the poorest Man. To the Poor the Gospel is Preached Luke 7. 22. Those who are rich and high in their own conceits will not receive it so far as to obtain the benefits thereof Christ is a Prince and a Saviour they are both joyned together and his government reaches to the inward Man to allay those swelling thoughts and order them aright Blessed are the poor in Spirit for theirs is the Kingdom of Heaven Mat. 5. 3. They are meet partakers thereof for 't is not riches but trusting in them that hinder from thence Neither need they fear from Luke 16. 19. For poor Lazarus was in rich Abrahams Bosome so there are of both sorts If they that buy be as though they possessed not and they that use this world as not abusing it although they have never so much thereof yet through the Grace of our Lord Jesus Christ they shall be saved as well as others They may still conceive themselves to be so as who have not such abundance and with what remains over deducting for the necessity and conveniency of their Families out of which also a portion is to be laid aside for the Poor give Alms and maintain gook Works This seems to be the design of the Gospel as appears by the several precepts and the practise of primitive Christians not only of those Acts 2. 45. for that community was not then of necessary obligation Acts 5. 4. but those further on for some centuries who if they were rich did mightily abound in Liberality and Alms giving for relief of Christs poor Brethren I am moved with indignation as often as I think of that Emperor who in a pious disposition resigned the Throne or hear of any other who by a single and imprudent refusal at once deprives himself of Ability for exercising a thousand Acts of Charity and opportunity of well doing and consequently of a greater reward Whereas the higher station Men are in they may do God more service and their goodness be exemplary If we search to the bottom this mistaken way doth rather proceed from pride then self-denial for the reason thereof seems to be that they could not so well come down to those base things of the World and the things which are despised 1 Cor. 1. 28. Which they rightly think themselves in Conscience bound to do but they can better do it once for all then several repeated times whereas Humility is more acceptable the more often it is used and from those of more exalted condition That thing of Gentility if strictly examined is but a vain Word according to the judgment of reason and therefore people need not be so offended because the Christian Profession requires not to have the faith of our Lord Jesus Christ the Lord of Glory with respect of Persons Jam. 2. 1. The Apostle doth not design to confound all the order that is in the World but chiefly intends those rich Men who were Heathens and without the Church as appears vers 6. 7. For such a Character could not belong to Christians at that time But still it is so far obligatory that we are not to give reverence as the World gives only upon the account of their fine clothes or wealth Nor are they hence to take liberty to wax proud and despise their poor Brethren whom God hath chosen rich in Faith and Heirs of the Kingdom which he hath promised to them that love him and therefore others should not keep them of Nor are they to imagine the distance between God and themselves is not quite so great as between him and the Poor for what now makes the difference Will â—e esteem thy Riches no not Gold nor all the forces of strength Job 36. 19. That accepteth not the person of Princes nor regardeth the Rich more then the Poor for they are all the work of his hands Job 34. 19. so Psal 62. 9. He seeth not as Man seeth for Man looketh on the outward appearance and if there be gayety without hath a wonderful conceit of him as some goodly one but the Lord looketh on the Heart and if that be evil notwithstanding the fine out-side Amos. 6. 8. such an one is as odious in his sight as the most abject contemptible person is in ours Let none say in his heart My obedience is so much the more acceptable and I deserve better of Gods hands because I am Noble or Rich in the World and I come to serve him when I could serve divers lusts and pleasures What then It is thy bounden duty so to do as well as it is of the meanest What thanks doth he deserve who doth only what is Luke 17. his duty to do As our Lord hath told us in a familiar instance but thou sayest thou canst do otherwise as others of like Condition do So likewise can your Servants do contrary to what you Command them but what must they expect then To incur thy Displeasure and be turned out of thy Service and it may be thou mayest Command him to be beaten and kicked off this is all thou canst do And if thy self dost not obey our Master which is in Heaven but do thine own Will his Indignation and Punishment will be worse then all this Thou mayest enjoy the Pleasures of sin for a Season if thou wilt but in so doing thou shalt not only lose the recompence of Reward but procure to thy self never ending Pains and then what wilt thou get by the Bargain Some will surmize this to be strange Doctrine to Gentlemen especially whose peculiar priviledge it is to be devoted unto Pleasure if it were not for this they would not differ from others But are not all under the same God and equally obliged to do according as he requires And surely also it is their principal design to be Happy both now and hereafter all one as they desire to live pleasantly next Year as well as this They are whether they think of it or not Strangers and Pilgrims on Earth as their Fathers were So the present Condition is not to be accounted of for it is nothing in Comparison of what shall succeed and therefore it should be ones whole business to neglect this and do all things to secure a future Happiness for this in a short time will be done away and seem all one as if it had never been Even at this instant it may be observed
the chief Rulers believed on Christ but would not confess him for they loved the praise of Men more then the praise of God John 12. 42 43. And even now several Persons of note and quality have a good liking to his Doctrine and Commandments and would live more exactly according to them if it were not for lessening their Reputation and Esteem in the World. But let these consider Mark 8. 34 35 36 37 38. He that loveth Father or Mother more then me is not worthy of me Mat. 10. 37. So neither can he be thought worthy of him who loves his own Honour more then him How can ye believe which receive Honour one of another John 5. 44. And though Honour is such a precious thing through the innate Pride of our Hearts that we can more easily part with dear Life it self yet he requires both when thereby he is to be glorified and obeyed Here is the Faith and Patience of the Saints Here is the difficulty of a Christian to forsake beloved Lusts which are as dear as his right Eye to part with Honour which is more precious then his own Hearts-blood when our Lord requires it This makes it hard for a rich Man to be saved A threefold Temptation doth beset him from the Lust of the Flesh the Lust of the Eyes and the Pride of Life Though all are very apt to seduce him from the obedience and love of God yet the last to some is of greater force then the rest for there be which can contemn their abundance use but not trust in it Who being of a knowing Temper can forsake Pleasures but Honour and Reputation they cannot at least will not give up They do all things to advance it whether sinful or not is no Consideration or no hindrance They refrain from doing that which the Law of God and the dictate of their own minds prompt unto if they once think they shall lose somewhat of their Esteem To make a sincere and honest Profession of Godliness is not Fashionable in this crooked and perverse Generation and therefore though they may well approve of it they will be sure to keep it within and not discover it by a sutable Conversation The Apostolical rule is Whatsoever ye do do all to the Glory of God 1 Cor. 10. 31. but these consult their own to the neglect of that This is a distinct Principle of Action which not only makes it self equal but exalts it self above the Will of God for by that they are guided and if led to any thing contrary to the other they consent unto it and put him off with a Good Lord pardon me They lightly regard the Law of the Most High and think to come off with a Complemental Ejaculation In Honour they prefer themselves before him and yet vainly dream to pacifie him with a few words of Course For which of you would be thus served If your own Servants should refuse to do such Commandments of yours because they thought it an under-valuing and they should lose their Credit among their Fellow-Servants what would you do to such proud Fellows but turn them out of Doors And if they should come from time to time and formally ask your Pardon for not doing your Will and yet still through Pride refuse to do it you would be so much the more incensed against such Rascals The Case is just the same between God and thy Self however great thou art in thine own and the Worlds Opinion thou art more inferiour to Him then the meanest Scullion beneath thy self and it may be said unto thee with the same measure thou measurest it shall be meeted out to thee O thou wicked Servant What canst thou expect but to be rejected by God who in the time of thy Tryal wouldst not do his Will but only in what was agreeable to thy temporal advantage and Honour When the day cometh that shall burn as an Oven and all the proud yea and all that do wickedly shall be as stubble and the day that cometh shall burn them up saith the Lord Mal. 4. 1. Will he accept of Pride as an excuse for Sin and Omission of Duty Because thou wouldst not be less esteemed of by thy Fellow-Servants Whom were you bound to seek Honour of they or him It is better to be despised by all the World then by him alone and if that be so irksome now much more would it be to rise up to everlasting Shame and Contempt and therefore it is reasonable to submit unto the less to avoid the greater Saith the Lord Christ If any Man serve me let him follow me and where I am there shall also my Servant be if any Man serve me him will my Father Honour John 12. 26. Resign them up all unto him thy Body Substance Fame Friends Liberty and Life And it may be he will so dispose of them all that thou mayest keep them and be his Servant or if any be taken away it may be restored double Or whatever is lost with some may be gained with others Yet if not Obedience is more excellent and acceptable with God when it is with full purpose of Heart come what will come Life or Death Shame and Dishonour good Report and evil Report The Service is pure and sincere when all Selfish ends and sinister Considerations are banished When he Labours to approve himself unto God and not as in the sight of Men. When he can be content to walk in obscurity and Contempt all his Life long and make sure of his Approbation which is lasting and carries Reward with it which will make sufficient Compensation for want of a short and empty Applause The more he is despised by Men for Well-doing the more he shall be had in Honour by God. If the Heart be seasoned â—â—h Grace it is easie to despise the Shame which others would cast upon him and then it can neither disturb nor hinder from going on in the good way Too many are beaten off by Reproaches and others are discouraged Of Reproaches 1 Pet. 4 1 4. Rom. 15. 3. under them and therefore it may not be improper forasmuch as of Christ it was written The Reproaches of them that reproached thee fell on me so Arm your selves likewise with the same mind The common imputations which at this time of day are cast on them who continue in all Obedience are Preciseness Folly and Singularity But had those who asperse herewith so much Wit and Ingenuity for such Revilings are never the effect Psal 15. 3. of the Grace and Fear of God to consider throughly of that Rule by which all Christians are to walk and they must go exactly according to it if they would have the Peace consequent to so doing and the future Reward thereof then I say that they cannot reasonably condemn him who lives most according to it It is esteemed no fault punctually to observe National Laws Ecclesiastical Canons and Humane Constitutions And then why should they be
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-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
poor of this World rich in Faith and heirs of the Kingdom which he hath promised to them that love him Jam. 2. 5. Why therefore will you not also choose him to be your God Some have done so but why will you not all Indeed one would imagine every single Soul should do so unless he did cast his eyes out into the World and then he might see Satan hath a Kingdom among these equally as the great ones of the Earth Wickedness is not confined to high Places nor inhabiteth only in fine Houses but hath spread among those of low Estate and crept into the smallest Cottages Oppression Bribery and Injustice are in great Employments Cousenage Lying and all manner of deceit do accompany every inferior Trade there is a knavish part a Mystery of iniquity interwoven into it and is peculiar to each profession There is a general failure of Truth and Justice from among us I have seen violence and strife in the City mischief also and sorrow are in the midst of it deceit and guile depart not from her streets Psal 55. 9 10. In the Country is over-reaching one another each Man trys to impose upon his Neighbour the hireling loyters and is negligent in his Masters business The poor in time of leasing will break the Commandment for a morsel of bread and handful of barley if they have opportunity of taking it from the heap and not be discovered They are every where corrupt in their dealings there is hardly one that doth justly They will exclaim against the Debauchery of the Rich and perhaps out of an ill humour because themselves are restrained from sinning after the same manner through want but they will equal them in another kind by Dishonesty Falshood and Murmuring and the same Spirit of disobedience would lead them to commit the same sins they now speak against if they had where-withal The Word of God is gone forth against all manner of Sin and Iniquity and it will signifie nothing at his Judgment to say you did not commit such and such if you did of another sort Ignorance contempt of and repining against God Slandering Lying and Theft are as damnable as Whoredom Drunkenness or Gluttony As the rich are more liable to the enticement of these so are you of the others They are more easily beset by the pleasures you by the profits of this World. Both are in Temptation that the trial of your Faith and Obedience may be had there is no necessity for either of you to fall the one may be temperate even in the midst of all his abundance the other may be honest and yet have sufficient for Life and Godliness God hath given the rich great advantages to work out his own Salvation so he is in alike danger of miscarrying the poor hath not quite so great furtherances but is in less danger This comes to be through knowledge and ignorance the former know more the other not having such means are commonly poor and foolish for they know not the way of the Lord nor the Judgment of their God. Jer. 5. 4. Ignorance hath and doth yet too much abound in our Land Of Ignorance especially amongst the lower sort The causes whereof hath been the covetousness or poverty of Parents who either would not or were not able to put them to School and then it should be supplyed by the charity of others Or else their own perverse will who hated knowledge and despised instruction out of a wicked mind because they think that if once they knew the will of God they are to do it which they care not for and therefore will not seek to understand it vainly hoping hereby to be excused from obeying Or thirdly the fault and negligence of Pastors and Teachers who were for doing no more then just to entitle them to their Tythes They are all ignorant they are all dumb Dogs they cannot Bark sleeping lying down loving to slumber they all look to their own way every one for his gain from his quarter Isa 56. 10 11. And because this might have been had with less they have not been diligent and earnest to make people throughly understand which be the first Principles of the Oracles of God. If such hindrances were removed all the inhabitants of this Nation miâ—ht know the Lord from the least unto the greatest What could God do more then to give us the Law and the Testimony and the Light that is in them To command that his Gospel be Preached to every Creature wherein is so plain a discovery of Himself and his Son Jesus Christ that none who either hears or reads can be ignorant let him have never so mean a Capacity unless he is a meer natural Ideot of whom more is not required then is given There is an appointed Order of Men who are to be Guides of the Blind a Light of them which are in Darkness an Instructer of the Foolish a Teacher of Babes Rom. 2. 19 20. But if they instead of speaking to Edification and sound Doctrine will utter dark Speeches or useless Notions if the people will come into the Assembly but not hearken to what is said or willingly forget if those will not search the Scriptures when they are commanded so to do God doth move and incline but forces none They know not neither will they understand they walk on in Darkness Psal 82. 5. Come to die like brute Beasts and then be reserved Hear ye all this and tremble until the Lord Jesus shall be revealed from Heaven in flaming fire taking vengeance on them that know not God 2 Thes 1. 7 8. You think to go Heaven because you live a poor laborious life but how can you expect that when Truth it self hath said This is life Life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Joh. 17. 3 Think not this knowledge too excellent for you to attain unto it What should hinder If you can read you will understand and then you hear the Word Preached every Lords day you may enquire of Christian Brethren and Friends so having these advantages if thou canst not read thou mayest believe and do thy duty if thou hast in sincerity a mind to do it Many people talk of ignorance by which they will defend their ungodly manner of living which in truth is a further degree of Provocation because they began that first with not â—esiring the knowledge of Gods ways Those times are long â—â—nce passed when he winked at Ignorance Acts 17 30. And it cannot be now pretended under the Gospel especially where blessed be God every one hath or may have the Book of saving Knowledge The most unlearned Soul who can neither write nor read hath other helps to be saved and to come to the knowledge of the Truth for God hath appointed means to make it known unto Men. In this Place and Generation none can be ignorant but he who is willingly ignorant if rightly
other decreases He daily findâ— more and more Peace the other Confusion and Restlessness The one makes continual approaches to the place of Blessedness and Refreshment the other day by day is nigh unto cursing whose end is to be burned The one makes further discovery of the Beauty of Holiness and perceives more Satisfaction arising from it the other is convinced of the Loathsomeness and Deceitfulness of Sin and waxes miserable by sad disappointments The Prov. 1. 31. more Zealous one is for God and his Commandments he hath full measure of Joy and Comfort but who is greedy after wickedness finds Grief and Vexation The slashes of sinful Delight end in darkness leave Horror and Misery behind The baâ—â—s of the Tempter are exactly fitted to beguil Fools having a fine appearance outwards but within lies Poison and Deceit They afford some Pleasure but it is Paltry sudden and unsatisfying A little Delight doth bereave of a far greater good it doth Tickle but it is in order to catch and destroy Yea that Gratification is so short and inconsiderable that a Wise Man would not esteem of it if without dreadful consequents hereafter How much more should one retrain seeing they are contrary to the Divine Law and for which things sake the wrath of God cometh upon the Children of disobedience Col. 3. 6. As such they are chiefly prejudicial to our Happiness they are likewise so in their very Nature making a shew of Good but do not perform any such thing Of this sort are those Lusts of the Flesh and desires of the the mind Eph. 2. 3. Properly called Deceitful Lusts Eph. 4. 22. which the whole World run gazing after esteeming them as the only excellent things upon Earth They are contrary to the Gospel and expresly forbidden under pain of Damnation yet these are sought after and entertained as if they had all good and no evil in them As if God had been injurious and would deprive them of the things which are for their Happiness and Gen. 31. 6. therefore they will not obey him For why should he with-hold the only good things They will not be kept off by him But O Stubborn and perverse Souls as he is a most Sovereign Lord may he not do what he will to try our Obedience Hath he not provided sufficiently for the welfare of Mankind in the lawful Enjoyment of those good things he hath given us Hath he not prescribed a more excellent way in receiving his Creatures then in running to the full Excess of Riot Doth he Command any thing which is Evil or require you to abstain from any thing really profitable for you He hath prepared for the Sons of Men Glory and Happiness and may he not take what ways his Wisdom thinks fit to bring them thither He hath ordained it may be well with them whilst in the way if they will do according to his Directions which are better then their own imaginations O ye Sons of Men how long will ye turn my Glory into Shame How long will ye love Vanity and sâ—â—k after leasing Psal 4. 2. How long will ye run after those delectable things which do not profit which are empty and do not fill Why will ye gather single straws and poor parcels of delight Whereas if you would go unto God you shall come again rejoycing bringing your sheaves with you Come near and behold they are not altogether so good which you greedily catch after look thoroughly the works of the flesh are not all glorious within so neither the lust of the Eyes or Pride of Life There be many that say Who will shew us any good Psal 4. 6. If their hearts are not covered over with fatness and they have not put out the light of their understanding they may conceive more in the light of the Lords countenance then others do find in the increase and full enjoyment of their Corn and Wine CHAP. VII Of GLUTTONY and DRUNKENNESS BEcause general Discourses are as words spoken into the Air 1 Cor. 14. 9. Which fly over and touch none therefore it is necessary to explain even common things Take heed to your selves lest at any time your hearts be overcharged with surfetting Luke 21. 34. When so much is received in that it doth oppress the Sâ— mach and more then it will conveniently bear that is certaâ—â— Gluttony Or when a Man is rendred indisposed for Business and Action that he cannot so well perform either This sin is not so discernable to others for only the Man himself knows the measure of his own Appetite and one may lawfully eat the same quantity which would be excess in another The â—ature of sin is fixed and unalterable God knoweth it as also it is set down in his Word and Application may be made thereof to every Man by the Spirit of his own Mind Whether ye eat or drink or whatever ye do do all to the Glory of God 1 Cor. 10. 31. What is not for this end is evil We are to eat so far as to refresh and strengthen Nature that we may be more enabled for Gods Service but if on the contrary we become after our Meals more unfit for his Worship as it is with too many on the Lords day or the several duties of our calling then we have sinned and done wickedly If we grow sensual minded and hankering after good Victuals as to place more delight there then in God and the things pertaining to him this is a grievous Evil and abominable Idolatry Of such the Apostle tell us Weeping that they are Enemies to the Cross of Christ whose end is destruction whose God is their Belly Phil. 3. 18 19. They contradict the whole Gospel the end whereof is to make Spiritual and pure in heart So however esteemed or usâ—d in the World it is no light sin Revellings and such like as are excessive Eatings shut cut of the Kingdom of God â—â—l 5. 21. What present good doth it bring in lieu of so great a loss Much is â—aâ—cied from Dainties and Variety but they that abound after this manner are in great Mens Houses and few in comparison to the rest of Mankind If one is resolved not to be betrayed into excess he sits uneasie amidst Temptations but if he gives way to it then the pleasure is soon over for w 〈…〉 n the Table is taken away he is in as bad a condition as before sitting down Both uneasie then he was troubled with the pains of hunger now of fulness which is rather worse for the Meat being in the Belly all the delight is gone and vanished but he feels the â—â—og and pressure thereof Yet his Meat in his Bowels is turned it is the gall of â—spes within him Job 20. 14. There succeed irksome laziness crude eructations which sufficiently allay for the sweet whilst in the Moâ—th when they become empty again they are tormented with hunger and impatiency They are always troubled with the desire of the same things
upon them they faint We do not find any such effectual Remedy against Fears It is granted that Religion doth not unman us it doth not take away the Sense of Affliction nor root up that which is so fast implanted in our Nature but doth cure the Grievousness of them We are still in the Flesh and nothing is absolutely taken from us which is common to Men. And then the Faith of us all is subject to doubts from whence sometimes arise Fears in our minds but yet we do not Labour continually under them we are not troubled in that measure as others We may through God triumph over the worst Evils that nothing shall oppress or cast us down We trust we have a good Conscience willing to live honestly in all things Heb. 13. 18. And tho' that may not utterly take away all Fear yet it doth qualifie yea and destroy the unpleasantness of Fear Some will be apt to look upon this as Proud and Vain boasting but we owe it only to Psal 66. 16. the Goodness and Grace of God and therefore it is thankfulness to speak thereof It is Duty to encourage others that they may come and see how Gracious the Lord is Blessed is the Man that trusteth in him Psal 34. 2 8. Whosoever will perform the Condition upon which the Promises are may attain unto this But for want hereof it is that the Word of God hath so little effect upon Men either to allay their Fears or Comfort them in their trouble They do assent that is good and true but then is a secret Thought it doth not belong to them and therefore find no benefit They do not love God with their whole Heart nor continue stedfast in his Covenant and therefore cannot lay hold of the Gracious part thereof But those who are redeemed from all iniquity a peculiar â—eople Tit. 2. 14. come nigh to innocence it must be allowed for real infirmities and so are free from Guilt and Fear these do not dread any Punishment in the World to come Whether Men do comply with the Word of God or not that hath provided an effectual Remedy for Fear the more they conform thereto they are free from it and again when they turn aside they are subject unto it so that it doth either take away the Fears of Mâ—n or wiâ—ely provide against them Not by way of negligence or hardening for these make the frightfulness cease for a short time but brings into the real Danger whereas an hearkening and â—ielding Prov. 1. 33. unto the spiritual Wisdom doth also keep off the slavish dread and moreover sets safe and sure as to the very things themselves Herein it conduces exceeding much to the Happiness and saâ—ety of mankind This may be somewhat more manifested by a view of the contrary for let us look upon the Armour of Sin and Disobedience What Proof they are against the Evils that threaten us Consider its Devices to get out of the Danger Sin and Religion are contrary one to another as a Rebel is to his rightful Lord the one would have the Laws of God observed the other trangresses against them So upon first sight it may be discerned which is most likely to get the Favour or avoid the Displeasure of the Mighty God who made and is above us all He hath said I will punish the World for their Evil and the wicked for their iniquity And hath made as severe Declarations from Heaven against those who offend or despise him as any Earthly Isa 13. 11. King doth to those under him He is true as certain as he is God so that he will accomplish what he hath spoken And then the wicked and ungodly expose themselves to a real Danger from his Wrath and Indignation The fancied security they have against this is to forget God they conclude that as long as they do not think of him it is well enough Something may be done according to the Custom of the World and so far they go to Church and do some Religious Duties But after that they will have no more to do with God he must not be in their Feasts Worldly business nor Company they neither think nor speak of him but he is out of mind This Principle consists of Stubbornness and Contempt for they are not only resolved wilfully to break his Laws but also make him as it were an underling as not to suffer the Sense of him to be in their Heart and Mouth but when please them which is to thrust off his Authority and Government for that is over the Hearts of Men from this manner of evil doing there comes to be in them a slavish Fear and Dread that they cannot endure the alone imagination or to hear any thing of God by way of Truth and Seriousness How uneasie and disturbed are they to hear him declared faithfully in his Word Horror and Doubt do possess them instantly Who object to Christians as Guilty of Cowardice in fearing that themselves are affrightened at the very Thought and Rumour of the same thing It shall be a Vexation only to understand the Report Isa 28. 19. They are more afraid of hearing only the Words of God preached or spoken of then others are at what is signified by them Now who have most of tormenting Fear They who cannot endure to hear God named in Praise and Instruction or who can speak of him with Gladness and Comfort They who tremble to go into the Sanctuary or those who can boldly and reverently approach to the Throne of Grace They who cannot bear sound Doctrine or those who contentedly hear the whole Will of God. They are afraid to hear God speak unto them by Earthen Vessels Men of the same Passions and Fellow-Creatures but how astonisht and cast down would they have been to have heard him from Mount Sinah and will be when they come to die and after that to Judgment The boldest Workers of iniquity dare not go to hear those who expound and apply the Word in Truth but if to any they had rather sit under those deceitful handlers who most of all betray a Cause and hence others take Courage in their evil ways Even in the wicked there is an acknowledgment and perswasion that God is to be Feared and they could with they did likewise But here observe the strangeness of the Devils Work how subtle his devices are he drives them off through their own Fear there is a little harshness in Râ—ligion at first and by fear of this they are kept off Fear is by reason of any supposed evil and they have had some little experience or imagine it is so in Religion and therefore stand off The harshness is not in the thing it self but the fault is wholly in themselves their own contrary Nature and sinful Habits The whole head is sick Isa 1. 5. and therefore cannot Reâ—â—ish what is Good but it seems bitter Notwithstanding that they should be startled away as it is a
of the World. Thy Will he done in Earth as it is in Heaven he left for a standing Petition who likewise told us Joy shall be in Heaven over one Sinner that repenteth Luke 15. 7. When a single Person among such a Rebellious and froward Generation as the Inhabitants of the Earth are do begin to do it The whole Happiness of the World and things therein is to obey the Law of their great Creator Every thing in Relation to him is delightful When we beg good things of him we are assured he giveth liberally and upbraideth not Prayeâ— conduces to our present Establishment and Security it begins and helps towards the true Perfect and never ending Happiness For Mercies received the just Consequent is to return thanks Of Praise Now of God are all things From whom every good and perfect Gift proceedeth Jam. 1. 17. there arises up towards him the Duty of Praise and Thanksgiving We at first judge it a most reasonable thing to give the Lord the Honour due unto his Name and our selves have a strong resentment of Benefits But then Corruption begins to work and turn the Stream of our Gratitude unto subordinate and lesser Objects We are very thankful to the Instrument or next hand that doth convey unto us but unmindful of the Author and Fountain from whence they all spring Those Blessings that are become constant and common which should most set forth the bounty of the great Benefactor we wrongfully esteem our due and desert and then whatsoever is more this is looked upon as an Addition to what was our own and is taken kindly Whereas in this we might have seen his Providence that either furthered or could have hindred this good thing from us And at last if we provoke him by unthankfulness he can turn it into a Curse instead of a Blessing When thou hast eaten and art full then shalt thou bless the Lord thy God for the good Land which he hath given thee Deut. 8 10. He first created the Earth with Vertue to bring forth Fruits and hath given unto Men that power and understanding to Till it accordingly Who gave them Life and Being to receive these things and hath allotted to them severally as he will. Yet these being visible and nearest are too often by ignorant unbelievers more thanked then the Author of all things The Conduit which of it self is dry is more had in Admiration then the Fountain which sends forth the Water God expresses himself severely against Idolatry How many Cautions are there least we Worship the Sun Moon and Stars which are useful to mankind but he made them so He is a jealous God and would not that they should draw off the least Glory from their Creator Much less should eartheâ— Vessels come in for sharers of his Glory Especially when his only begotten Son disclaims it John 8. 50. and so do holy Men 1 Thes 2. 6. 1 Pet. 4. 11. Mark 5. 19. Acts 3. 12. Acts 12. 23. Acts 14. 15. Even of temporal and outward Mercies we have an immediate ascribing them unto Almighty God the Patriarch Jacob presently ascends above all second Causes The God which fed me all my Life long unto this day Gen. 48. 15. He doth not say his Estate or fruitful Seasons the Good-will of such Friends Money Food but he refers them all higher In the New Testament he is stiled the Father of Mercies and God of all Comfort 2 Cor. 1. 3. He gives Gifts unto his Children whether immediately as spiritual Blessings which are not in the power of any to give or take away And therefore to him in a more peculiar manner belongs all the Glory But for the temporal good things he sends by the hands of another we are to give our most humble and hearty thanks to the Great Master but in no wise to thank the Servant more then the Master nor to exclude the Sense and acknowledgment of the Great Lord over all O that Men would praise the Lord for his Goodness and for his wonderful Works to the Children of Men which is thrice repeated Psal 107. To speak forth his Goodness is that which God delights Isa 12. 4 5. in This Duty is expressed in a publick and outward manner Make known his Deeds among the People talk ye of all his wondrous Works Psal 105. 1 2. My tongue praiseth thee with joyful Lips Psal 63. 5. Make the Voice of his praise to be heard Psal 66. 8. Examples of this are Luke 1. 64. Luke 17. 15. Rev. 5. 12. The Holy Ghost by this signifying that we should speak out when we praise God and not do it inwardly in a whispering manner or in a Corner as if we were ashamed of what we did It is not said thus concerning Prayer for there the inward reserved way is rather commended Mat. 6. 1 Sam. 1. 13. But the great things God hath done for us they should be shewed forth amongst Men. There is no mention in Scripture of giving thanks only in secret but in the Assembly of the upright and in the Congregation Psal 111. 1. And also among others that they may be brought over to partake of the Goodness of the Lord. Nothing but Praise breaths forth through every Verse of the Book of Psalms or something which may be matter and occasion thereof It is inculcated throughout the Old and New Testament This People have I formed for my self they shall shew forth my praise Isa 43. 21. The Earth hath he given to the Children of Men Grass and Herbs are for Beasts and both for our use And what were we made for but to Confess openly the Glory and Greatness of our Creator to see and consider this vast Fabrick of the World to admire and magnifie that God who made it But ye are a peculiar People that you should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light 1 Pet. 2. 9. Here is yet more matter of Praise and also to encourage free Obedience for to live only for a short time would not be altogether so much though God oweth nothing to his Creatures and as he brought them out of nothing so he could turn them to nothing again But he hath given most full assurance that we shall have and see greater things then these The Bread of God is he which cometh down from Heaven and giveth Life unto the World John 6. 33. That Revelation to mankind by Christ Jesus all those unspeakable Mercies contained in him The means of Grace and hope of Glory do justly require such abundant Exaltation of our God that our Soul and all within us cannot worthily Praise him ' This would take up all our Life-time here as it will the whole length of Eternity As for Preaching Prayer and the Sacrament they shall cease when we shall perfectly know and be obedient unto him when we shall have the full Accomplishment of our desires When we shall see him Face to
that we are related and the Objects of his Concern That 〈◊〉 doth and will punish the World for their Evil and the wicked for their iniquity Isa 13. 11. is manifested when his wrath is kindled a little for sometimes Punishment doth begin to seize on the ungodly Sinner even before he goes to receive the full recompence of his doings By that abundant Misery which is every where he doth let all the Earth know that he hath indignation against Sin and this the place thereof Again on the other hand By seeing the felicity of his Chosen by that little taste of Happiness he gives unto his dutiful Children He doth thereby assure that he designs to bring them unto greater to encourage here and reward hereafter Their affliction and trouble doth manifest the Sin even these have They are chastened of the Lord that they should not be Condemned with the World 1 Cor. 11. 32. That liberal Provision and plenty the Evil and unthankful have is for Tryal or Retribution for even these do some little good So that a Man shall say Verily there is a reward for the Righteous Verily he is a God that judgeth in the Earth Psal 58. 11. The Lord looketh from Heaven He beholdeth all the Sons of Men from the place of his Habitation he looketh upon all the Inhabitants of the Earth He fashioneth their Hearts alike he considereth all their VVorks Psal 33. 13 14 15. God doth care for us and we have to do with him Heb. 4. 13. notwithstanding his infinite Greatness for he hath been pleased to admit thereof The VVord Prayer and Praise do keep up this astonishing intercourse They expel the former Hatred Aversation and Strangeness Can two walk together except they be agreed Amos 3. 3. But they may when they are Acquaint now thy self with him and be at Peace Job 22. 21. Abraham was called the Friend of God Jam. 2. 23. Many like sayings the Holy Ghost makes use of as may create Humble Boldness and love to him There is nothing affrightful in him to good Men but perfect love casts out Fear 1 John 4. 8. When this once begins to be established and rooted it is no harshness to make mention of his name then to talk and think of him must be exceeding delightful The very reason why natural and disobedient people cannot endure to hear or speak of God is for want of what is here mentioned and they judge of others by themselves But examine your selves is there any torment to speak of what one loves There is such a thing as love of God if themselves would turn from every evil way and come nearâ—â— they might be happy partakers and not only conceive but be sensible thereof It is the whole required of Man to love God with all his Heart all his Soul all his Strength and all his Mind to love him better then any yea all things besides As much as he can and to use sincere endeavours to love him more The first thing to be done before any can come unto that is to hate evil Psal 97. 10. And then we may love the Lord which gives a delicate relish of every duty we owe unto him O how love I thy Law it is my Meditation all the Day Psal 119. 97. My Meditation of him shall be sweet I will be glad in the Lord Psal 104. 34. My Mouth shall be satisfied with Marrow and Fatness whilst my tongue praiseth thee with joyful lips Psal 63 5. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Psal 147. 1. But God commendeth his love towards us in that while were yet sinners Of the Sacrament Christ died for us Rom. 5. 8. Now it is just and reasonable that wonderful and gracious works should be had in remembrance To this end our Lord instituted the Sacrament of his Body and Blood that we may call to mind the one was broken the other shed for us to obtain the forgiveness of our sins This do in remembrance of me Luke 22. 19. Here is a positive command and the refusal is an act of Disobedience It is called by his own name the Communion of the body of Christ and the communion of the blood of Christ 1 Cor. 10. 16. The Psalmist seems to have intended it in a prophetick Spirit when he said I will take the Cup of Salvation and call upon the name of the Lord Psal 116. 13. So that it may be applyed to this Every transgression and disobedience received a just recompence of reward Heb. 2. 2. Again He that despised Moses Law died without Mercy Heb. 10. 28. That Soul which did not receive the Passover was to be cut off from his people And ought not the Marke 12. 6. Son of God himself be as much reverenced in the Commandments he gave us Did he not work for us a greater Salvation then the other did for our Fore-fathers in delivering them from the Land of Aegypt May it not be fearfully expected that those who either contemn or wilfully neglect this divine institution shall not be admitted into that eternal inheritance Christ hath purchased for us And where I am there shall my Servant be John. 12. 26. But he is none who will not do the things Christ saith and commands Let all consider of this and fear and lay hold of opportunity for this duty That of 1 Cor. 11. 28 29. should not keep people away for this is a certain Rule That if one truly repents and discerns the Lords Body that is esteem it more then common Bread and Wine he can never eat or drink unworthily A common and ordinary capacity doth not judge of more then he sees or handles Indeed there are too many especially in Country Towns and Villages that are sunk into gross Ignorance and Darkness as to spiritual things who was in the fault will be judged at the last day There being throughout our Land like Priest like People both backward and unwilling the one to give the other to receive instruction Yet any one that is a Man and reasonable Creature otherwise he could not do the common business of life may conceive thus much that God is who made the World and all things therein The Bible is his Word and whatsoever is written therein is most true and certain When this is heard or read sincerely it will by degrees let in more Light into his Soul Especially if he goes to the place where it is Preached and Expounded He may come to understand the sence and meaning for the Scripture in necessary things is very plain and then to conceive thereof in his mind There he may learn that under the old Law God instituted many Ceremonies and required the punctual observation of them and though the beggarly Elements and carnal Ordinances are done away for they were Types of Christ our Passover who is now risen yet since his supper is ordained to be kept in
now for this short time If both cannot stand together there the least must give place to the greater for more concern is to be had for a Year then for a Minute only Said one Who received the Spirit which did lead into all Truth Know ye not that the Vnrighteous shall not inherit the Kingdom of God nor Thieves nor Covetous nor Extortioners shall inherit the Kingdom of God 1 Cor. 6. 9 10. So what are accounted the ways of thriving in the World are an absolute hindrance to their Title unto that Men are to be judged by the Scriptures and according as they have done or transgressed are to be admitted or shut out Now this Book Condemns all the proposed Schemes of advantage What is a Man profited if he shall gain the whole World and lose his own Soul Or what shall he give in exchange for his Soul Mat. 16. 26. The Word of God is different from â—ain and common received Opinion The Tempter first instils those principles of Dishonesty Have they not read how he was a Liar from the Beginning He insinuated to our Parents that the forbidden Fruit should do them no harm he beguiled them with a promise and appearance of Good but we have found the contrary The Commandments of God have a shew of inconvenience and Transgression may seem expedient at first but examine things throughly and see how it will be then The great Objection against this Duty and therein it hath a shew of Folly that hereby we become liable to be imposed on suffer Loss and are deprived of opportunity of more Gain Our Lord's Counsel and Command is Be Wise as Serpents and Innocent as Doves Be cautious that you do not receive any Injury and be sure to do none Every Man may preserve his own and use a lawful redress where it is taken away by Wrong The fault found by the Apostle 1 Cor. 6. 6. is when they go to Law before Unbelievers but in the fore going verse he seems to admit thereof before a Christian Magistrate or rather in the first place they should refer it to an Arbitrator Or if it be for trifles there one may suffer himself to be defrauded and pass it over as not worth a wise Mans regard for that is not extended to little things Christianity and Prudence are not in themselves inconsistent but the Error is that some frame notions of Wisdom according to the Opinion and Practice of the World and by that would state the obligations of Duty whereby they make the Commandments of Christ of none effect or by distinctions would correct them But let nothing be done contrary to the least of them whatâ—ver inconveniences may ensue If we suffer Shame or Loss for the Doctrine of Jesus we may trust him a more enduring substance in Heaven will be a sufficient requital It doth seldom happen that any considerable disadvantage doth fall upon any for keeping stedfastly to his Laws when that only and no other is the Reason or if it should it would be made up another way here or hereafter The Meek shall inherit the Earth Mat. 5. 5. He dwells safely and none cares to molest or disturb him And though the baseness of some little poor Souls may extend so far as to Cheat Defraud and take Advantage over his simple Honesty as they phrase it yet this is done privately and in small instances which either he doth not know or not mind and so lives well and contented for all The Vnjust knoweth no Shame Zeph. 3. 5. He may come at length to be so brazen-faced that he doth not value the judgment of Men but so far only is kept in least humane Law take hold of him yet through restraining Providence he will sooner do Wrong to any one then the universally sincere and good Man. Who did ever want Food and Raiment convenient for him only by keeping Gods Commandments It is somewhat hard to Flesh and Blood but it is safe Blessed is the Man that trusteth in him O Fear the Lord ye his Saints for there is no want to them that fear him The young Lyons do lack and suffer Hunger but they that seek the Lord shall not want any good thing Psal 34 8 9 10. It is Gods Will that they shall comply with his Ordinance of Labour and not be slothful in Business so they being in some Calling and adding there to Honesty and Diligence do not want what is good or necessary for them The Eyes of the Lord are over the Righteous but then they must not tempt God or expect a Miracle that he should feed them as once he did the Prophet with Ravens but they are to use the means he hath appointed Though we do live by Faith and God is not willing that any thing should be made too evident for that would destroy this noble Principle and take off from the excellency of Obedience yet to establish our Trust and Dependance on him he discovers himself more then in any thing We may as it were see with our Eyes his Watchful and especial Providence over his own Servants Those peculiar ones redeemed from all Iniquity do get a livelyhood Or if they are disabled and hindred from Work or Imployment he provides some other way Still he acts most wisely who lives so in this World that he may live for ever He that walketh Righteously and speaketh uprightly He that despiseth the gain of Oppression that shaketh his hands from holding of Bribes Isa 33. 15. Who useth Lawful and prudent means according to the Trade and Occupation he is in and rejects whatever is of Craft and Evil. It is sometimes seen that he may prosper and increase in the World. His Seed shall be mighty upon Earth the Generation of the Vpright shall be Blessed Wealth and Riches shall be in his House Psa 112. 2 3. This was often fulfilled in old time under the Jewish Dispensation who had great measure of temporal Blessings At this time it may be observed whether for their Worship and Service of God or the favour he retains to the Children of Abraham the Sons of Jacob and Joseph or whatever Reason we may in Humility guess at yet they are generally in good estate and plenty though scattered in the World. But to us Christians are promises of better things of the Life that now is and that which is to come one in order to the other as the divine Wisdom thinks fit Those who are Heirs of Salvation for whom the greater things are reserved do commonly live by his Grace and good Providence here in expectation and pursuit after that More is not desired then sufficient for this They look further then barely to live but do something worthy of Life which is only towards that to come As they get means for the first they press forward to the high and eternal Calling There is much talk of living and living well in the World this is the principal Mark at which most aim to get in
form thereof is for temporal Advantage and so is the thing it self It is thought otherwise the best way is to have the outward Reputation but privately to do any thing for Gain This is the received Maxim but contrary to Christian simplicity and sincerity nor yet so very reconcileable with Prudence for the most hidden Deceit especially when long used will some way or other manifest it self so far at least as to render him suspected if not known and then he shall lose more of honest gain which he might have had and will not be recompenced with all the Wages of Iniquity If it be strictly considered in ordinary Trade or Business how much may be really gotten within the bounds of Uprightness what is to be had more by going over is so little and inconsiderable that it doth more harm then good All Actions proceed from the mind and as that is disposed so are they if to injustice then either by continued close acts thereof or by despising those little ways of Dishonesty and by proposing some one considerable Oppression or Deceit which makes his Fortune this is reckoned the wiser way by which they come to somewhat when before by being exact and true in lesser matters they were loss suspected All Vnrighteousness is Sin 1 John 5. 17. It 〈◊〉 the worse sort thereof being an advised deliberate Transgression a Disobedience upon full consideration and commonly long allowed in This is not The spot of Gods Children for it is wilful corrupting Deut. 32. 5. themselves and not of sudden surprizal and therefore far from the Godly Paul confesseth himself to be injurious as he was Acts 8. 3. for which he obtained Mercy because he did it in Ignorance and Unbelief but otherwise of all the failings of the Saints Recorded in Scripture there is no particular act of Wrong done to the Estate of ones Neighbour as I can call to mind But since it hath been said Who are greater Knaves then the Religious How many Examples of this sort Their Griping and Covetousness their secret acts of Knavery and other Abominable doings make all considering people take heed and beware of them Many that seem to be so have given sufficient occasion for this Some by Rebellion in the State others by private Dealings between their Neighbours have made the Way of Truth evil spoken of But doth this allow of their doings Do they not vary from it Who can help but there will be Hypocrites The Word of God is full and manifest against all manner of Unjust doing The Rule is strait and right for Hypocrites who would be accounted Righteous when they are not pretend to Religion because that requires Honesty and under that Cloak they would cover themselves If their Practices are contrary that makes known their Religion to be vain they have only an appearance but not the reality thereof for notwithstanding this still remains Just and Good. There are three general Principles of Action Conscience Honour and Interest the first is a sure restraint the second is none at all where the thing can be done secretly as too many acts of Injustice daily are And if Men are Honest only for their Interest they will be likewise Dishonest when it is their Interest so to be as that often happens The Temptation of Interest is so prevalent that he must be a perfect Man indeed who is not wrought on thereby One who is endued with a good measure of the Grace and Fear of God but he that hath not will be quickly overcome for he who doth not seek his Happiness from God will be working it out himself and this being the Principal Instrument that helps to all things of a Man 's own Happiness he will be sure to manage it to the best advantage he can By Right or Wrong Lawful or Unlawful means is no matter to him who is for getting every way There is no check nor stop to the violent driving on of Interest but Religion Why should that hinder the good of any Man It doth not in any wise It provides against wrongfully taking from another But wouldst thou stand still and pause a little Wherefore is the beloved and magnified Interest desired Is it not in order to the attainment of Happiness and if that may be had in a better and only true way What harm is in all this you are not forbidden to Trade or get Gain you are required to provide for your House and Family but you are denied the Superfluities of unlawful Profit Both the necessaries and Conveniencies of Life and Contentment withal may and are only to be obtained by keeping within the fence of Duty The Blessing of the Lord maketh Rich and he added no Sorrow with it So that is rather to be chosen then filthy Lucre the great Gains of Oppression and Injustice to which a Curse is annexed Job 15. 29. Job 20. 18 19 20 23. There may be a Curse in the Mouth and such may have no true enjoyment of what they obtain this way They are continually plagued with secret and invisible twinges which themselves feel and seek to stupifie by Drunkenness Gluttony constant Company great hurry of Business and the other Arts of hardening A little that a Righteous Man hath is better then the Riches of many Wicked Psal 37. 16. He hath a more comfortable enjoyment of what provides against Hunger and Thirst is a defence against cold and nakedness and as to them he rests satisfied Whereas others can do no more with abundance and if they give up themselves to their own Hearts Lusts they may glut themselves but yet crave have their belly filled but not their desire They may drink on and still be dry be safe from cold but not the uneasiness of pride Honesty and Diligence do more conduce to present Peace and Comfort then that distracting or wearisome Pursuit after immoderate and forbidden Gain For there doth arise disquietude from Guilt and Discontent the first tormenting him for what he hath done the second making him restless to push forward to add yet more and thus he knows not what to do being tossed between two Furies which keep him uneasie and troubled Let Injustice put in what Plea she will make a noise for living in the World yet both for that and being Happy here the best way is to live Righteously The Lord thy God hath Blessed thee in all the works of thy Hands Deut. 2. 7. He gives thee Skill and Understanding and his Providence watches to prevent the mischievous devices of the Sons of Violence and Falshood As none is without Afflictions of Body and Mind so not without losses in Estate These are suffered for Tryal and wise Reasons but most commonly it is so ordered that hereby they are not disabled from their several Employments So it seldom or never happens in a good Man for his Losses to be his utter undoing or to be absolutely deprived of a Livelihood That comes to pass through Negligence Folly
Prodigality or some other Sin but not by keeping close to Duty And though he may receive some little injuries yet he lives contentedly at present applying the Promise and patiently expects the Reward for doing the Will of God. He need not return Evil for Evil or more injuriously make honest People pay for the harm Knaves have done unto him These are for the most part trivial Instances and our Obedience is to be proved as to them God hath ordained that Man should Labour and he will prosper that to which he intends it Mine Elect shall long enjoy the work of their Hands They shall not labour in Vain nor bring forth for Trouble Isa 65. 23. His word doth as it were stand engaged that such who live according to his Will should be mantained To supply real Wants not unnecessary Lusts And it may be observed of the greater part of mankind who have no certain Dependance nor Estate but the casual income of their Trade or Emploiment from day to day yet still they are provided for some one way or another So there is no need of repining at the great Landlord whose is the Earth and the fulness thereof for not giving an Estate Why he hath given enough for all the Fruits and Cattel Blessed be his goodness are abundantly sufficient to maintain all its Inhabitants But he hath set Limits Bounds and Land-marks that every one might know what was his own And then some by Industry obtained what others through Negligence and Idleness parted withal the World going on in the usual way as it doth now This diversity is suffered by the divine Wisdom for tryal of that particular Vertue now insisted on and of others All cannot have Estates not such as they desire Every one ought to be contented with that condition he is in if he will work with his Hands there is no fear of want Never any is driven so hard as to be forced by necessity to Sin if he will use all lawful means first Then Honesty is so far from being poor and laughed at that those who observe it are generally thriving and have good Reputation but if mean yet attended with that satisfaction of mind which others have not in their abundance If at any time ridiculed it is by knavish Men who seek this way to extenuate their own Guilt for his well-doing brings their Sin to remembrance And truly this is the cause of that Reproach Slander and Contempt cast upon the ways and People of God not that they in any wise deserve it but all good esteem and honour But those who do not live accordingly are privately convicted they are in a fault and therefore seek to discountenance that which they should have done An odd way not to be contented only to offend God by an Omission or Disobedience but to Sin yet more by fastening contempt on his wise Sanctions and to hinder others also Mark the Perfect Man and behold the Vpright for the end of that Man is Peace Psal 37. 37. which is more valuable then all the fine Houses or Estates in the World. Seeing it is the enterance upon an Immortal Life it is more then enjoying the greatest Revenue for an Hundred Years But further he hath Peace throughout his Life Herein exercising himself to have a Conscience void of Offence towards God and towards Man he is in favour with both and freed from that Trouble and Vexation which doth always arise when the Duty to our great Creator is neglected or those just Offices between Man and Man. The Lord is Righteous in all his Ways His infinite sovereignty over Creatures is attempered with an excellent goodness His great Power himself hath been pleased to limit by a gracious Word and many other things if we could clearly understand as we shall do manifest him to be exceeding good and Ioving to us Men so we are to do one to another Little Children let no Man deceive you He that doth Righteousness is Righteous even as he is Righteous In this the Children of God are manifest and the Children of the Devil Whosoever doth not Righteousness is not of God neither he that loveth not his Brother 1 John 3. 7 10. That no Man go beyond and defraud his Brother in any matter for the Lord is the Avenger of all such 1 Thes 4. 6. Though we do not see him yet he seeth us Though we may think him to be in Heaven at a distance he is there and yet not far from every one of us He stands by and beholds all the doings of the Sons of Men and considereth all their ways He doth see if any one will do justly and live according to the Laws he hath given they may be broken secretly but it is known unto him The hidden things of Dishonesty may a little while remain undiscerned to our sight but not before him who in his appointed time will reveal them openly before the World. All things are now disposed of for this Life of Tryal and Temptation He who is Vnjust may be Vnjust and he that is Righteous may be Righteous still The Threatning and Reward are annexed accordingly With us that are living and for a short time in the way the thing is in suspence And the Work of Righteousness shall be Peace and the effect of Righteousness Quietness and Assurance for ever Isa 32. 17. CHAP. XV. Of TEMPERANCE In Meat Drink Apparel Recreation Of the passing away of TIME THis puts in mind of our imperfect and wanting Condition that stands in need of so many things from without The God who made us put us in Flesh and in this place who hath ordained such things to nourish and sustain us for a while He could also have kept us in Being and Continuance without them All things are equally possible to an Almighty Power He both frames the means and the end he is free and unlimited to the use of them or can perform whatever he pleases with such means or without any at all Who fed the five Thousand with five Loaves could have caused that they should not have Hungred at all as he did not during the Forty days and Forty nights for He was afterwards an Hungred Mat. 4. 2. Man doth not live by Bread only but by every Word that proceedeth out of the Mouth of the Lord doth Man live Deut. 8. 3. We are not to be perfect before our time Even now by the Divine goodness and appointment we are in good Accomodation by the help of those outward things as indeed can be well required for Creatures and the state of Imperfection all this is only for a while in expectation of and in order unto greater things Meats for the Belly and the Belly for Meats but God shall destroy both it and them 1 Cor. 6. 13. Our Feet and Eyes supply that to us as if we were wholly made up of motion and sight they are sufficient for the business we have to do Food and Raiment through Gods
heed to it All Men are not thus abominably Wicked but this accursed thing of Pride hinders others from obeying the whole Will of God and so keeps them off from peace of Mind and deprives of that future recompence which is to those who love the Lord with all their Heart and all their Soul for there is a reserve of some Sin or omission of some Duty because they would not lose their Reputation amongst Men. Said our Lord to the Pharisees Ye are they which justifie your selves before Men but God knoweth your Hearts for that which is highly esteemed amongst Men is an Abomination in the sight of God Luke 16. 15. To do no more or otherwise in Religion then is fashionable or commonly practised God knows the principle thereof being to recommend themselves more to the World then to him only Example except that of 1 Cor. 11. 1. Christ is no Rule of Action We are to â—ecede from the Majority of Men even of the same Christian Profession if Conscience and manifest Duty require it for to be led away with the Error and Corrâ—ption of the Generality and to have that for an excuse against which Exâ—d 23. 2. 2 Pet. 3. 16 17. are so express He that truly fears God will not admit thereof Which yet is hard in that it â—enders one obnoxious to reproach and evil speaking which one cannot so well bear unless the high and corrupt â—uclinations are subdued Pride doth at first stop from coming into the way of godliness and afterwards from walking and 〈◊〉 therein Humility brings in fixes his steps close and stedâ—ast that he doth not turn aside If one could be contented to be a Fool for Christ to be rejected and despised of Men as the humble Soul may Hâ—w great and worthy things might he do for his Kingdom All the advantages off Pride will not couâ—tervail the Misery Loss and Danger thereof This Serpent doth strangely transform it self for first it beats of from Obedience at all and then from Universal but when that is endeavoured to be performed yet still this creeps in being a device of the Enemy of Mankind to turn them from Gods favour and acceptance They also do no Iniquity they walk in his Ways Psal 119. 3. Then comes into their mind a conceit of their own Performances aspiring Thoughts which if consented unto and cherished they have their Reward at present but no more But if endeavoured against then is Vexation Fear and Caution which do cause more trouble then the complacency of the rising Humour Haâ— 2. 4. The connexion of the Happiness of the Life that now is and that which is to come may be seen for what is an Impediment to Heavenly and future things is also to those of this place and time for here Pride is the chief if not only things which hinders our Peace and Contentment This is the Sting of every Affliction making the sence thereof more continual and grievous The Thoughts are restless and turbulent which should be quiet and composed the high Imaginations are stopt in the flight or the Foundation is taken away so they must either fall or be kept up with difficulty Here is labour and struggle without profit here is disquiet and hardship to keep up the tormenting inclination without any Advantage Many times they wilfully deprive themselves of what would do Good be an ease or remedy from such an Evil upon a slight opinion It is an undervaluing and they scorn it when it is none at all or if it were yet in Prudence should be submiâ—ted unto for the greater benefit If this word Undervaluing were a little examined how would it appear for if taken in a right sence to admit of nothing beneath the dignity of Humane nature to do nothing below a Man let every one keep up this Principle to the utmost and act accordingly But here it is found that those who seem most to abhor it yet willingly incâ—r the just Imputation by unnatural and worse then beastly Lust by Lying and Falshood by Oppression and Dishonesty As they Debase themselves so another way they Exalt themselves above measure for being only in an higher Form They forget they are Men or imagine those in a lower condition to be quite different from them and therefore disdain to do the same things As among the Angels and heavenly Bodies there is a different Size and Glory so God hath established a distinction among Men King and Subjects Parent and Children Master and Servants High and Low Rich and Poor And nothing is to be done to break this order yet still all are Men of the same l keness and common priviledges Whatsoever is more then to keep up this order and diversity is Pâ—ide And what is no Reproach for a Man to do neither is it an Undervaluing although he is in a Noble and Exalâ—ed Condition As we are advancing and going towards Happiness every thing is to be laid aside that hinders from it And then Pride would be dismissed with all its Followers It would be endless to represent to view how cunningly and variously it works in the minds of Men interweaves it self throughout their whole Nature hath to do with all their Actions And what is the result of the whole Is there Good missed of or Evil â—allen into Pride is some cause thereof but most commonly the principal Survey the Miseries and Griefs that people grean under they will be likewise found owing to this corrupt 〈◊〉 God expresses his Displeasure in several places of Holy Writ against Pride It is not put amongst the excluding Works of the Flesh Gal. 5. or the deadly in s Rev. 21. 8. But it is Compâ—ehensive of the whole Mass and Leaven of Sin and leads on to â—hat which hinders from Heaven and brings down unto Hell For if God spared not the Angels that sinned buâ— cast them down to Hell 2 Pet. 2. 4. how shall he spare them who are guilty of the like Transgression He that doth Resist Hate and know the Proud afar of will not suffer them to partake of those good things he hath prepared for them that love him It is strange that men who believe the Scriptures should give way to it for they speak how it leads to Destruction and bringing Low Job 20. 6. 7. Job 40. 11. Isa 2. 11 12. Ezek. 17. 24 1 Pet. 5. 5 6. God would have none to be High and Exalted before his time It doth not become a Potsherd of the Earth a small weak and finite Being Whatever Honour and Advancement he shall meet withal he is to expect from his Master only But if he will now try himself in his own way he will fall into Shame and Disappointment Let him be never so Proud in Heart continually raising up Imaginations Let him puff and swell never so much there is an end of all His Breath goeth forth he returneth to his Earth in that very day his Thoughts Perish Psal 146. 4. It sinks into
the other doth also The Souls that God hath made may be compared to so many Rivers which as they all come from him so are they to run through the Earth and to disembody themselves again into that infinite Ocean of Being and Happiness Now there is one Labours to divert the Stream to make it run another way or stop its course The first is sinful Pleasures the second is Negligence and Sloth The Soul hath some fore-Knowledge which way she is to go and an Inclination towards the right and thence whatsoever doth hinder and seek to turn aside doth also disturb If she would keep to this first Principle carefully observing the Original tendencies of her Nature and suspect every thing that doth in the least thwart that all the Devils in Hell could never deceive her for she might know the Connexion of Sin and Sorrow Indignation and VVrath Tribulation and Anguish upon every Soul of Man that doth Evil Rom. 2. 8 9. This contradicts the Pure and Spiritual part of us which raises those several kinds of Sorrow So the cure for it is by taking heed against Sin which is the Troubler of the Man By Repentance as to the past and watchfulness for the future Sorrow doth arise from other Afflicting Objâ—cts of Body and Estate and is the resentment of them but confine it to the Soul and it is occasioned by Sin only as that is divided in Evil Falshood and Folly all which are contrary to that Good Truth and Wisdom wherewith she is â—ndued and is to improve thâ—se Talents to the glory of our Master who will give a Reward according as every one is found Meet and Faithful There is a Vexation all along which would be sensible if not smothered when we do not Trade to his Use So on the other hand there is Joy and Complacency when we do Great Peace have they which love thy Law and nothing shall offend them Psal 1. â—9 165. And the Raâ—soâ—ed of the Lord shall return and come to Sion with Songs and everlasting Joy shall be upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away Isa 35. 10. That propension and natural tendency which is in Mans nature Of Melancholy to know God and to come into the way of his Commandments the workings of Grace and regrets of Conscience that Dissatissaction and Restlesness of mind for not doing what he ought and all those several things which incline to Repentance and Obedience do pass in the World for pure Melancholy It is an Aspersion cast upon sincere Religion where it hath an influence upon the Life and Actions where is universal carefulness against Sin and who will not comply with the meer outward Divertisment of Evil Lying and Foolish Talking he shall be Obnoxious to the Character of a dull and mâ—serable Soul. All Thoughts of God and the things pertaining to him are by the Ignorant and Ungodly thus esteemed and further are those Having a Form of Godliness but dâ—nying the Power thereof 2 Tim. 3. 5. Whatever is more then their size they would impute to the blackness of Blood an heavy flegmatick Constitution or such like This is one of the Devises of Satan to keep people off from Reliâ—ion in general then fâ—om the Truth and Sinceâ—ity thereof by raising such a Report which is commonly received and whilst he suggests not to give way to Melancholy he turns Men aside from the way of Peace Life and Blessâ—dness All Religion is irksome and tedious to those who are unaâ—quainted therewith and so it is with them who practice it a little but not throughly The Scripture is fulfilled as it speaks of that Enmity against God Rom. 5. 10. Rom. 8. 7. that Root of bitterness Heb. 12. 15. Acts 8. 23. that Aversâ—ess and Alienation Col. 1. 20 21. that Hatred and Opposition of Good the Stubborn and Perverse Spirit the Trouble and Restlesness those Fears and sad Expectations in the Wicked which are the cause of all this They may come to the Ordinances and outward Profession and yet remain the same still not transformed by the renewing of the mind The Word is found true as â—â—â—peaks of the reason of these things and why may it â—ot be believâ—d as it mentions the Love of God being râ—â—â—â—iled to him delighâ—ing in God and that which is Good that Joy Peace and Gladness of Heart those loving and familiar Appellations of Father â—riend Hâ—â—band the expressions of Kindness to us and our Thankfulness and Praise The Lord Reigneth let the Earth Râ—jâ—â—ce Psal 97. 1. Truly God is Goud to â—srael even to such as are of a clean Heart Psal 73. 1. Are all these written in Vain or for our Comfort Do others by sad Experience confirm the Truth of what is aforementioned and have none the happy feeling thereof Surely there are some whom the Scripture calls Blâ—ssâ—d who have the favour of God and are careful to preserve it in all Duty and Obedience It may be observed there are two manner of ways in the World Some in all their Actions have Conscience towards God others not The Scriptures declare the effect of both by Peace and Trouble one part is sensible of the disorder within And why may not others feel know and testifie of the good Promises For themselves might also if they would do the same things It were easie to make things clear if that Prejudice was taken away of judging by Examples and humane Sayings more then from divine Testimony and Truth Hypocrites and many who seem to be Religious but the Apostle by failure in one Christian Duty pronounces their Religion to be Vain Jam. 1. 26. do most oppose what is the Doctrine of Scripture They accuse their Brethren of Melancholy who abound in the Work of the Lord who spend their time in Meditation of his Law. They call Contempt of the World Stupidity the avoiding of sinful Compliances and appearances of Evil a sowre morose Temper not fit to live amongst Men The not running too much after sensual Pleasures is sencelesly stiled an heavy and sluggish Disposition which is not refined enough to receive thâ—m And what is done by the Grace and Fear of God are the effects of meer Melancholy Every avoiding of Sin and good Action to which a Misconstruction can be applied is by them censured It is not so much minded what the prophane Sinner saith but what comes from them who make â— fair shew in the Flesh yea the Teachers of the Law this is entertained by Inquisitive and Considering Men. It is dangerous for Numb 13. 32. any to bring an evil Report upon the good Land but worse for those who pretend to have searched it for though not in express words yet by manifest Conclusion they do the same as We must serve God and that so much which is pleasant but what is more is Melancholy for so are those Calumniated who go further and find more Benefit then themselves It is
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
Call to mind how Evil came into the World through Sin though it is not taken away yet Help is ordained against it It is Written and found true of the Benefits of the second Adam unto whom all the Scripture hath Relation Surely he hath born our Griefs and carryed our Sorrows Isa 53. 4. It is but reasonable we should have some sence of them also That as he had Compassion on the Afflicted Heb. 2. 10. so we should perceive how great things he endured for us to raise our Love Thankfulness and Obedience unto God through him Take my Brethren the Prophets who have spoken in the Name of the Lord for an Example of suffering Affliction and of Patience Behold we count them Happy which endure Ye have heard of the Patience of Job and have seen the end of the Lord that the Lord is very Pitiful and of tender Mercy James 5. 10 11. CHAP. XIX AN EXHORTATION TO OBEDIENCE and FEAR of God The CONCLUSION of the Whole NOw therefore stand still that I may Reason with you before the Lord of all the Righteous Acts of the Lord 1 Sam. 12. 7. It is as certain that God is as any thing is for he made all things Consider how great he must be whose Works are so how Glorious Good and Excellent he is as those Manifestations do set forth And then think further how we the Inhabitants of the Earth who walk up and down as so many Grashoppers should behave our selves towards him If we were not his Offspring and Workmanship we might justly think he would have nothing to do with us but that shews the contrary nay moreover our Rebellion proves the Relation What might be known by Obedience is also shewed by Transgression But how unreasonable doth this last appear for reflect upon God and our selves What are we to despise or be stubborn against him He is great and we little Other things do his Will and why should not we comply therewith Would the vain Swearer walk out and as he beholds the Heaven or Earth he treads which was first Created and now sustained by an Almighty power And is it fit he should be spoken lightly of His Glorious and Fearfuâ— Name be used upon every frivolous and idle account when he hath so expresly Commanded to the contrary So it may be said of every Sin May not the God who formed us preserveth us giving whatever we enjoy give also Laws and Directions to his Creature for him to be governed by To keep the Commandments of the Lord and his Statutes which I Command thee this day for thy Good Deut. 10. 13. Thy Testimonies that thou hast Commanded are Righteous and very Faithful Psal 119. 138. As for God his Way is Perfect the Word of the Lord is tryed Psal 18. 30. Look impartially upon his whole Revelation in Scripture survey every particular Precept and Judge Whether it is not equal Psal 119. 128. for God to enjoyn and for Man to comply therewith As for Worship Praise and Prayer none denies them There is the general Consent that such are to be rendred We are zealous and prone But here Satan the Enemy hath two Wiles the one in some Ungodly people who are frightned with a little Dulness and Iâ—ksomeness at first but even they unless very Ignorant and Stupid cannot satisfie themselves without some Worship That Aukwardness would go off if they would accustom themselves to Duty Another Subtlety The Adversary hath found concerning the manner thereof for the Substance is agreed by the far greater part of Mankind But here they are fierce and hot so angry and displeased at contrary Opinions So stiff for their own an Evidence of what is in our nature to have to do with Religion Here again creeps in another Device of the old Serpent by which he takes advantage for he would confine the whole of Religion to this which is but a part and also raises a Dust about outward Circumstances which are not essential to Worship for seeing that God is to be Worshipped in Spirit and in Truth but hath prescribed no exact Pattern thereof in Scripture away might be found out for Union Love and Peace Neither in the mean while should we be angry with our Brother that doth not go according to the same precise manner for as the Apostle saith 1. Cor. 12. 4 5 6. Why may it not be likewise supposed If there be now some Diversity of Worship yet as long as it is the same God to whom it all relates if each way is Spiritual and True free from Idolatry Jewish and Heathen Superstition God is Glorified every way for all fall down and Worship him and God is in them of a Truth He doth actually manifest his Favour Grace and Acceptation to those of the several Perswasions among us Yea all the Idolatries in the World do some what discover that natural Inclination in Man to Worship God for all Falshood and Fiction doth suppose somewhat true and real But it hath been the Stratagem of the Devil who is permitted to resist either to take away or where he cannot do that to corrupt To move Men to forget God or deceive them in their Duty towards him As reasonable Creatures They can thus conceive That if they should lose the sence of him or harden themselves against his Fear yet still be remaineth The Lord sitteth King for ever Psal 29. 10. He is always above Thou compassest my Path and my lying down and art aquainted with all my ways Psal 139. 3. Though we do not think of him The Scripture in sundry places threatens severely against forgetfulness of him for it casts off his Kingdom which is over the Hearts of Men. Besides it is unnatural to forget God that formed us Every thing we see are his Works which do remind His Word His Servants Every Affliction or Evil and a Thousand things do stir up our Remembrance of him which before was stifled with other things The sence of him is paturally imprinted in our minds and appears forth when Stupefactions and Hindrances are taken away Corrupt Man is willing to lose it for it Occasions aw and dread which he doth not like But God would have it retained and therefore forbids Excess Sensuality and all things which clog and suppress it He doth requires us to walk Humbly with our God Mic. 6. 8. He hath established Love to be mixed with Fear both make up Reverence and Good will So we may be in the Fear of God all the day long without Torment yea with Satisfaction and Complacency Another Reason of our willingness to forget is because a continual Remembrance implies Subjection and we are inclinable to that which was our Fore-fathers Fall. But why should we not think our selves as we are indeed Creatures We are only in subjection to the Most High We are not put under Principalities and Powers The more excellent created Beings do not exercise Dominion over us We are subject to none but God