we abhor and dread God deals with us as Children he trains us on by little and little by what we do guess and understand he leads us on to know more things then these The Law was our School-Master to bring us to Christ it taught by rudiments and beggarly elements this was necessary to bring towards more Perfection By him we have more knowledge of God and more yet when we shall come to the sight and fruition of him Who did first think of Heaven by outward things may conceive that there they shall have that most compleat and satisfactory Happiness which these are a faint Shadow and Representation of Our Bodies and all Sensible things shall be made spiritual This Heaven and Earth shall be done away and a new one succeed more glorious Then spiritual and invisible things will be as perfectly known as what is carnal and we now see We begin with Sence then comes Reason and after succeeds Faith and further we cannot go whilst here in the Body then to conjecture and be able to act hereby after things unutterable Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God 1 Cor. 2. 9 10. What was at first esteemed Madness and Strange things will at length appear to him that shall attend and consider throughly the exaltation of our Understanding to be Wonderful indeed but yet most True. There is hardly any thing but hath an extream And though the Soul of Man be of large extent yet she hath her bounds now in the Prison of the Body It is possible she may transgress and go beyond them and so turn into Distraction Knowledge is her proper Work but herein she may exceed that is When she would find out something which neither is to be known from the Book of Creation nor Scripture neither Truth nor Reason neither from without of what shee sees nor from within her self Where is no foundation nor ground from any thing besides Of this sort are those wild Fancies and extravagant Notions unwarranted Revelations those portentous Opinions which like Monsters in nature serve for nothing but make manifest what is Perfect and True. When the strings of a Musical Instrument are scrued too hard they are next to be broken Even the Faculties and Powers of knowing may by the unadvised owners thereof be stretched so far as to lose themselves for if people will go further and besides what God hath revealed they will not be sooner amazed and confounded then at Divine things The smoke and thick cloud at Mount Sinai and the bounds there set Exod. 19. Clouds and darkness are round about him Psal 97. 2. The Habitation of his Throne being in Heaven and his discovering nothing more of his wonderful work of Creation then this Earth the least part thereof all these may instruct in that Lesson of Moses his Servant The secret things belong unto the Lord our God but those things which are revealed belong to us and our Children for ever that we may do all the Words of his Law Deut. 29. 29. Which is well worthy of consideration for this makes the way to Heaven so streight and narrow that it consists in the middle between two extreams which is easie to run out of one into the other and the Ignorant World willingly continue to abuse the aforesaid place for they cry out against vain curiosity as an excuse for their blindness But here may be plainly discerned the limits to confine all Knowledge unto that is in the things revealed The visible works of Creation Isa 42. 20. John 5. 39. are to be observed the Scriptures are to be searched and the Understanding within us to be looked into Whatever is contained in or may be manifestly inferred out of these and which may incline us unto universal Obedience to Almighty God all this ought to be known It is true what God saith by the Prophet My People are destroyed for lack of Knowledge because thou hast rejected Knowledge I will also reject thee that thou shalt be no Priest unto me Hos 4. 6. The Teachers may impart superficial slight Knowledge their own Opinions or enlarge upon and confine unto instruction of what is throughly understood already but wilfully put off the learning and communicating of more For the Priests lips should keep Knowledge but they have been partial in the Law Mal. 2. 7 9. So in the understanding thereof they think of many things which they do not speak out they may just consider of the whole but they do it not throughly If ye know these things happy are ye if ye do them John 13. 17. said our Lord to his Disciples Every one knows the Commandments of God more then he doth observe them but yet that must be before the other And one may have a slight apprehension of good and yet neglect it but if he would suffer himself fully to know and consider throughly all the reasons that perswade to it there he cannot so easily go back but would perform it as we find in things of daily use and experience If a Man would admit of that Knowledge of God and his Ways which he is commanded and required to have he would obey and walk in them Forty years long was I grieved with this Generation and said it is a People that do err in their Hearts and they have not known my Ways Psal 95. 10. so it hath been ever since the World began and the reason is here added That of Titus 3. 3 4. doth shew the very reason of their ceasing to be Foolish Disobedient Deceived serving divers Lusts and Pleasures But after that the Kindness and Love of God our Saviour towards Man appeared When they were informed of that and another Happiness provided they changed their former course There may be a Professing that they know God and in Works they deny him T it 1. 16 and a saying I know him and keepeth not his Commandments 1 John 2. 4. but if it is full and perfect This is life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent John 17. 3. Again Destruction is threatned to them Who know not God and what is the consequent thereof Obey not the Gospel of our Lord Jesus Christ 2 Thess 1. 8. so 1 Sam. 2 12. John 16. 3. 1 Cor. 2. 8. Acts 3. 17. and several like places do import that where is a true and full Knowledge there will be Obedience also as again upon the neglect and refusal of the first is Disobedience and every evil Work Indeed it is possible for a Man to act contrary to the best of his Knowledge but then he is a great Fool and Men do not usually thus so he may do a thing upon a little Knowledge and Inducement to it
an high condition and as much as ever they can It may be observed that whilst in our Mothers Womb we grow up as Plants afterwards like young Beasts we Eat Drink Sleep and Play till the Organs come to be fitted for the exercise of Reason then we become Men but yet many live like Beasts all their days pursuing only the same end and that which was designed to seek after divine things degenerates and serves only to minister unto the Brutish part of Man. If he would keep in his honour and understanding and advance further if he hath really Prudence and Discretion he might know thus much that when the Lower ends are attained he should rise higher When Hunger and Thirst are satisfied what is all this for but to seek after the Bread of Heaven and to thirst after the Wells of Salvation When what he eats every day with his Mouth is cast into the draught and signifies no more but for the present hiâ— common and daily Work according to Gods Ordinance supplies him with that when he sees this comes to no more but just to keep life for the time this suggests not to labour for the Meat which perisheth but for the Meat which endureth unto everlasting Life When our Clothes wax old and new are had which are daily put on and off there is dressing and making neat What is all this for but to fit us unto something else to seek unto the Lord to be Clothed with the Garments of Salvation and to be covered with the Robe of Righteousness Isa 61. 10. to be arrayed in fine Linnen clean and white Rev. 19. 8. Doth not the Body wax old with the Raiment it weares Hath it not the like changes going to Bed puts in mind of laying aside these Rags of Flesh in the Chamber of the Grave The Morning may be an Emblem of the Resurrection our doing the same things shews forth the Happiness of Heaven which doth not so much consist in infinite and successive variety but all imperfection and tiresomeness shall be done away and we shall have full and satisfactory Objects for our desires The washing and making neat prompts to cleanse our selves from all filthiness of Flesh and Spirit The rubbing away the dirt contracted by the sordes of the Body or outward things teaches to be pure Men and Women just as we were made without additional Plaistering or Colour This again puts upon adorning the hidden Man of the Heart which is not corruptible and all in order to be glorified both in Body and Soul hereafter Still Men do act but half way this living in the World points out what is to be done towards and as it were shews unto us the endless Life This Life is lent to make ready for the other It is an essential part of Wisdom to refer all things to the most excellent end to have an Eye still fixt upon that and then order our going accordingly Wherefore do I live here these few days and full of trouble To behold the Heavens at a great distance and see the outside only as we do not much more of the Earth we tread on to run through that Succession of Day and Night Summer and Winter and that small variety of things nearer to us Company Business necessary Actions we are quickly weary with all this but there being much more as Gods Revelation speaks of our Life was given to great ends and purposes wherein the Almighty Creator hath manifested his own Wisdom and Glory And then Is not Immortality more to be minded then a dying Life Is not Perfection rather to be sought after then to lie down under our Imperfection If one was wholly to be given up yet still the greater good is to be preferred before the less but when they may both stand together nay if the less is better managed when it is towards attainment of the other this will be a mighty Argument for the equality of Gods Ways towards Men. If the Life that now is may as well yea be better continued and preserved by ordering it so as God would have it in pursuance to the eternal Life he hath promised this demonstrates him to be most Righteous but our selves unreasonable and foolish if we do not comply therewith This is done by getting necessaries and conveniencies then in the use and exercise of them The Grace of God hath excellently prescribed for both Teaching that we should live Soberly and Righteously in this present World Tit. 2. 12. But we are to be advertised of what our Lord saith A Mans Life consisteth not in the abundance of things which he possesseth Luke 12. 15. It requireth no more then Meat Drink Raiment Habitation convenient for him remembring still what he is where he is and whither he is going A noble Soul enrapt in Flesh and therefore is for the pure desires of that only By the Well and in the Wilderness and therefore is to have a refreshment no continued sitting down some divertisement and delight but no perfect and lasting Happiness till he is come to the place God hath provided for him Since things are so as we are told in his Word and find True by Consideration out of it If we might not be carried through here by going his Way and according to his Directions then there was some excuse for distrust and revolt from him as now there is none at all On whom may we more safely depend then the God who giveth Food to all Flesh Who seedeth the Fowls of the Air albeit they Sow not neither do they Reap Mat. 6. 26. much more would he feed us also as we are better then they in the Rank of Creatures but yet more as we would shew our selves Obedient Children This is the more certain way of getting a comfortable Subsistence for every one both Just or Unjust would willingly have to do with an honest Man so hereby he hath more Custom or Employment This is so evident that all at least pretend and make a shew of being so though few act according and keep close to the true rules thereof It is just and equal that one Man should live by another that anothers Calling should maintain him as we are willing our own should as to us This is agreeable to the Royal and Fundamental Law provided that no Deceit Lying Over-reaching or other Sin be committed on this excuse for under this they do shelter Unrighteousness and Wrong The nature of Evil is fixt in it self and is not to be done under any pretended Good. None would care to be imposed upon or served after an indirect manner himself The Sin of Dishonesty is so shameful odious and prejudicial to Interest in the World that those who do not fear God nor have regard to futurity will conceal or mitigate it as much as they can for their Credit is their Livelihood and if they lose that they lose all none will deal with them So Honesty is the best Policy in this World the
a poor mitigation that he had abundance of fellow sufferers When any one now is afflicted with violent pains of Stone or Strangury it is but a small relief to come and tell him that another person is tormented so as he is nay if thousands were in the same manner he had rather be at ease then to suffer with them though they be of the greatest Rank and Quality I have heard of one who in the time of Frolick and Madness did say he was for going to Hell because he should have his esteemed good Company there but none can seriously consider and determine so and if God should take him at his word he would ever repent his folly If he could have it for wishing he would be out of their company and be contented with all his heart to wander alone as the Saints have done here for a small time in Dens and Caves of the Earth for all Eternity Neither let him think his condition will be good enough because he shall fare as well as the most for the dregs of the Cup of Gods Wrath will not be less bitter the more are to suck them out Who is he that will stick to his old Companions in the day of their Temporal Adversity if thereby he shall involve himself in the same Such indeed though one of a thousand may be found for there is hopes of getting out again but what Man in his right wits would plunge himself into a bottomless Pit from whence it is impossible ever to recover himself only to gratify some Friends Friends did I call them who are more ill-natured then those in Hell for the Rich Man did pray that some one might be sent to his Fathers House for he had five Brethren that Luke 16. he may testifie unto them least they also come to this place of Torment He did not imagine it would be any satisfaction to have the more company there and if some now in the flesh are of a worse disposition to require such an unreasonable thing it can be no incivility to deny them They are Fiends and Devils incarnate What good breeding can it be to oblige such who are willing to bring others under the same condemnation with themselves O come not thou into their secret unto their assembly let not thine honour be united My Son if Sinners entice thee consent thou not surely in vain the net is spread in sight of any Bird and they lay wait for their own blood they lurk privily for their own lives Prov. 1. 10 17 18. If thou comest in among them thon wilt endanger thine own also Enter not into the path of the wicked and go not into the way of evil Men Prov. 4. 14 15. It hath been one of the chief policies of Satan to work sin into the Fashion that being the standing rule of great Mens Actions for they are not so much led away with Reason as with Custom they must do what others of like quality do they had rather err with them then be in the right way by themselves But they do not attend that this is like natural brute Beasts made to be taken and destroyed and shall utterly perish in their own corruption 2 Pet. 2. 12. For in the mean while they follow the drove not knowing whither they go As Sheep or Oxen going together to Slaughter they pass along upon the Road not thinking of the shambles till they come to them and then they will give back but are forced in Who are hurrying in the way to Death and Hell when they come near the first they wish they had not walked in such a way but in vain Time past cannot be recalled in a thought neither will a desire at last gasp be accepted for a well spent life Had you not better consider before hand and turn aside from the vain and sinful customs of the People It will not be a sufficient exchange for the loss of Present and Eternal Happiness to be a little puft up with following the humours of the Majority If thou wilt renounce their evil wayes another may do after thy Example and then a third and so the greater part may come to serve and obey the Lord and then the Fashion would be of that side I am confident there are the inward wishes of many to this What a blessed World would this be In a brave and noble attempt every one should try to be the leading Man but now in these days the Kingdom of Heaven suffereth violence and the violent take is by force and to ascend up into the City of the living God is a more Glorious Enterprize then to scale the Walls of the strongest Fort in the whole Earth yet none sets forward in this Warfare Some may be seen to follow afar off but every one takes heed of being foremost The chief of the People do slink and come most behind They do not care to march in the first Rank next to the Captain of our Salvation nor yet to Encourage others How vastly different are Mens Actions in reference to Heavenly and the things of this World Every one that is not a down-right unbeliever must acknowledge that they are greater then these yet how Cold and Sluggish are our affections to the better part How warm and lively after these which shall fail from us as we see they have done and do daily vanish from others Either the Possessions are taken from the Owners or the Owners are snatched from their Possessions If the things of God were duly considered they would be as much practised and universally esteemed as those trifles and bubbles things of no substance and yet of short continuance which the Devil offers to beguil Men of a Kingdom Pride and Lust are so established in the World that there is no removing of them otherwise then by the Grace of God which will effectually do it where it is received There is hope yet notwithstanding the Folly and Degeneracy of the greater part of Mankind that as some have escaped the Corruption that is in the World through Lust 1 Pet. 2. 14. Others whom God shall bring to Faith and Knowledge will do the like The Lord add to the number of them that sin and iniquity may loose ground obedience and righteousness may increase and flourish in the Earth But if this were as universally practised as the other how would be seen the Tryal and Excellency thereof for then People would See Ps 66. 3 and Isa 60. 14. follow after it for the same Reason without intention to please and Good-will towards God as now they do not come up to that degree which is required thereof To do but what is common and others do the same there is no thanks nor reward for that Mat. 5. 46. Luke 6. 33. If there was no opposition there could be no Vertue And if good things were highly esteemed among Men how should we know whether any one would endure Shame and Reproach for them Many of
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
thee a Crown of Life It is reserved in the Heavens for us The Inhabitants of the Earth see the outside they die and go away Many of them would God they were more perform the Work he requires of them we all depart hence and shall find whether he will fulfil his Promises for which now we have his Word and his Oath Two immutable things in which it is impossible for God to lie Ceâ—â—â—â—â— it is that those several designs of Pleasure Riches and Honour are little unsatisfactory pass away and come to an utter end When our selves act upon probable yea assured great and rational Principles Others have nothing but the multitude and common Practice to Recommend them How then comes that wide difference of the Actions of Mankind so many are led away by the worse as manifestly appears by the least Reason and Discourse and themselves at length find by sad and too late Experience The Apostle in the forementioned Place after summing up the Christian Graces saith But he that lacketh these things is blind and cannot see afar of 2 Pet. 1. 9. He is wholly taken up with present and sensible things which fasten his Eyes down to the Earth and hinder looking up whereas they were made to look upwards all one as downwards to see afar off as near at Hand His understanding was given to apprehend things to come and make reflections upon the past to conceive and know things proper for her To seek after and work out our true Happiness not only to mind perishing and trivial Conveniencies to propose and follow after an end which is worthy and not still to be deluded with the vain Fancies and Opinions of the People There is nothing which is seen and commonly practiced among Men but may be made an Argument for God and Religion Himself in the wise ordering of things hath been pleased to Establish it so that Men might have greater Motives and Exhortation to come unto him and be left more inexcusable if they do not As for those of a Generous temper who are acted by a sence of Honour who pretend unto Courage and Greatness of Spirit in their proposed ends they rub through Difficulties and go on still If we examine them in their very nature upon what grounds of Probability they are undertaken Theâ—e are long in expectation they do many things for what is a voice and nothing else or a Rattle which they know not how soon may be taken from them or they from that or those delectable things which expire like Lightning or the dim light of a Candle which gives a faint Refreshment but wearisome which only provides against a continual Darkness of Soul and of all these there must be an absolute Deprivation for evermore There cannot be used too â—lighting Comparisons to manifest how short these things come of the true Happiness of Man which also are of his own Invention and going after But if he would do the same for what God hath set before him in complyance with the Divine Will what others do out of their own use the same Constancy and be contented to live by Faith and Hope as they do by Expectation not sink under a little doubting as they go on notwithstanding their many Disappointments then he may accomplish his whole Warfare on Earth In all the steps of his Christian Course let him be fixed and taken up with that of the Psalmist Wait on the Lord be of Good Courage and he shall strengthen â—bine Heart Wait I say on the Lord Psal 27. 14. There is much need of it in performing those several Acts of Duty in resisting the Allurements of sensual Pleasure and the assaults of Evil To choose Labour and what is irksome to Flesh and Blood To take up the Cross suffering Reproach and Persecution to be subject unto hatred and solitariness To incur the Displeasure and Evil intreaties of Men rather then be carried away by them in Sinful Complyances To constantly speak out the Truth and thereby to draw on Hatred ill-will lessening of Reputation all which might be declined by little Acts of Excuse and Disobedience Which he will not admit of who is fully resolved to please God in all things There are many things at this day which will sufficiently exercise Courage to go through with and overcome When his Good shall be evil spoken of his fixed purposes not to offend shall be called Humour what are the effects of Faith and Love shall be reputed Ignorance To Arm our selves against all hard Speeches Not to be afraid of the Faces and Frowns of Men not to be shaken with the Blast of the terrible Ones to adhere universally unto the Will of God rather then do what others would have and further not to love their Lives unto Death entertaining it in the most terrible and afflicting manner and many other instances might be named whereby Holy Men have and do act Valiantly Not to be frightened but willingly sustain Evil and Hardship To do worthily for God and his Glory against all oppositions of the World and powers of Darkness yea the several Acts of the Christian Life are more properly Courage then is to be found in those generous Actions according to the estimation of the World. A wise Man in what he takes in hand proposes what good will come of it If it seems uncouth and contrary to his nature yet the Prospect of Good shall back him on Now he that doth not think the Recompence of Reward from God is as High Excellent and Worthy to be sought after as a little Honour Wordly Pelf or Rest it is because he doth not understand or not believe it There is no good even here to be had without Trouble or Labour so it is in the things of God. There must be a Striving working out our Salvation giving Diligence which is more unpleasant and aukward to the Flesh than secular designs and enterprises Yet this is not esteemed fortitude amongst Men but on the contrary lessened and despised It is no matter what they think but what God will judge at last their Opinion will do none or a very slight Good but his approbation is Life and Happiness Things shall be at length naked and opened they shall be throughly dissected and laid before the view of all and then they will appear contrary to what they do now The secrets of all Hearts shall be made known then private judgments shall be discovered against what they seem now outwardly to commend The close Acts of the mind shall be brought to light That Hatred and Averseness to God shall be manifested which was the cause of their Contempt Sullen Silence or speaking evil of the things pertaining to him That wilfull and affected Ignorance that partial knowledge of considering one side and obstinacy not to go further that self-Conviction which was stifled shall break forth and then will appear another face of things What shall at last be fully disclosed would somewhat even now if
made sensible but is as it were a meer Trunk or Engine for the Soul to Act in We know less of the way of the Spirit then of other things but since what was written Eccles 11. 5. there hath morâ— Revelation come forth What appears from thence and manifest reason is to be laid open that we may know how to Labour after our proper Happiness We should have been very much in the dark if not for the Law and Testimony and the light in them yet still we are shut in a narrow Room closely coâ—fined within the Walls of thick Clay so we must not expect a perfect knowledge thereof till this shall be made glorious and transparent For now we see through a Glass darkly but then face to face Now I know in part but then shall I know even as also I am known 1 Cor. 13. 12. It is no small inconsiderable thing for observe with what it is ranked The Lord stretcheth forth the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him Zech. 12. 1. It being the manner of his wonderful working to comprize a great matter in a small place And this argues the Excellency of spiritual things that they are of equal with material though these seem as much greater as the Ocean is to a single drop and therefore are as worthy to be sought after as what may be seen or handled now with the outward Senses Such is the Wisdom and Contrivance of God that those things are declared unto us whilst in the Flesh and in a World of sensible Carnal things That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life for the life was manifested 1 John 1. 1 2. Now these cannot be Eat nor Drunk nor keep Warm but yet are recâ—ived in and as sensible to the Soul as they are to the Body And also have the aid of Sense to convey them in And tend equally â—o her bettering growth and Establishment The Soul may be known by its Operations which may be distinguished as we give Names to the several parts of the Body by the Understanding Will and Affections By the first we have the knowledge of Good and Evil Truth Of the Understanding and Falshood to follow the one and â—schew the other which we naturally and readily do For though the Practise of the World discovers that Men are Wise to do evil and to do good have no knowledge Jer. 4. 22. they forsake the Truth and greedily run after Errour yet not apprehending them such but through counterfeit and disguise appear to them as good and true Their understanding being darkened doth not see throughly in things and they looking through a false Glass judge according to the outside and mistake appearances for good and delusions for truth Men are deceived by false Notions for they follow after what is seemingly best and convenient If the mind did see clearly into the things separate from the deceitful Varnish they have put on if the Fogs were dispelled within and without they would not miss of the good and right way If any man walk in the day he stumbleth not because he seeth the the light of this World But if a man walketh in the night he stumbleth because there is no light in him John 11. 9. And this is the Condition of People at first though it is hard to let so much light into some Men that they may just discern their own state It is certain mankind did as little know what they most ought the things of God and another World their own future Happiness and how to secure it as those now in the dark night see of the things of this World. That Revelation which he hath made in Scripture doth discover it all as plainly as the Sun shineth in the Firmament to see the things before us And if those be made appear to concern us as much as these do then a like understanding of them will be found altogether necessary Every one knoweth that barely to see signifieth not much without Reason or Sense within manifesting their Nature whether good or evil unto us for otherwise Poison might be received in as wholsome Food He is reckoned a Fool who cannot put a difference in things of common Life between what is for his Welfare and Harm He is thought a heedless Fellow and next to madness who hath no regard to what may preserve or what may destroy He is reputed stubborn and wilful and unpitied when he falls into Misery who would not suffer himself to be forewarned thereof nor would use means when he might to prevent it All this is exactly so as to the World to come The Holy Ghost doth often use the similitude of light and darkness by the former signifying that manifestation of the Will of God to us Men what he would have us to know and more particularly for that which came by the Gospel of Jesus Christ which is in order to recovering of sight to the blind Luke 4. 18. see Isa 9. 12. 60. 1 2 3. Mal. 4. 2. Luke 1. 78 79. John 1. 4 5. The Condition of those before and the refusal of it is darkness They know not neither will they understand they walk on in darkness Ps 82. 5. Even at this very day This is the Condemnation that light is come into the World and Men love darkness rather then light because their Deeds are evil for every one that doth evil hateth the light neither cometh Eph. 5. 13. to the light least his Deeds should be reproved John 3. 19 20 But alas What siguifieth this pitiful shift For no Mans sins are to another but to God only and he knoweth them as well with their utmost Sinfulness and Aggravation as if committed openly before all the World. The darkness hideth not from thee Ps 139. 12. The light is not manifested to make our Sins known for they are before but for the Prevention and avoiding of them Gods Will would be done on Earth as it is in Heaven if his ways were as much known For they who know him will not offend against him Our Souls would escape out of the Snare of the Fowler if we did see it laid for us We should not yield to Satans Temptation if we did know the utmost in it no more then a Wise man Acts against his Reason and Interest for the alone Promise of a Rattle or Childish Toy If he had not to do with Fools and Blind he could not drill them on with such Toys and Vanities The Lust of the Flesh the Lust of the Eyes and the Pride of Life Pleasures Riches and Honour are the baits he uses which make a Glorious shew and pretence to be the good things allotted to the Sons of Men. At first sight they dazzle our Eyes we perceive nothing but Beauty and Loveliness in them yet
is to come It is so irksome that they cannot consider their Pride of Glory Isa 23. 9. passeth away and they make daily approaches to receive a recompence for their evil Deeds One that is continually going to the place of Execution can take but little Pleasure though he hath some Miles to it and is to pass by Meadows Gardens Woods and the most delightful Countrey that ever the Eye saw and though he is feasted with all imaginable Rarities upon the Road hath Variety of Wine and Women and Musick unless he doth quite stupifie and make himself unmindful of his Journeys end If he doth so yet his Misery is never the less or unavoidable but increased by the sad and dismal Change much worse is their Condition who spend their days in Mirth and in a moment go down to the Grave What a motive is here to turn quickly aside out of this and get into the other way To use all means for getting an Hope true and firm sure and stedfast then is Comfort and Rejoycing the nearer one comes to the end thereof The longer one walks in the path that leads to Heaven he is better satisfied for it is more smooth and plain and there are fewer steps till arrived at the Blessed Countrey This is my Rest for ever here will I dwell for I have desired it Psal 132. 14. He is glad at every Stage for he is advanced yet further in the way He can sup Cheerfully and refresh himself with the good things of the Inn but he must rise up early and away He will use them so far as to renew his Strength for Travel but if he should gorge himself then he would not be fit to go He is journeying to receive for himself a Kingdom but it is not one of this Earth nor bringing it down here no more then he can keep that which he hath already but is obliged against this shall fail to secure unto himself that which endureth unto all Ages That Kingdom which cannot be moved Heb. 11. 28. He must use Diligence and Earnestness for From the days of John the Baptist the Kingdom of Heaven suffereth violence and the violent take by force Mat. 11. 11 12. So that a few and careless Endeavours will not serve the turn there must be exercised the whole Strength of a Man. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Mat. 7. 21. Here again is to observed that the performance of outward Acts of Devotion will not bring him thither unless he doth also the Will of God which is expresly revealed and applied to him to keep all the Words of this Law and these Statutes to do them Deut. 17. 19. Oh but it may be said that is impossible Let him instance in one Commandment that is so and if each of them is possible to be kept then the whole is likewise by united Care and Diligence But it is very hard Nothing is so to the Grace of God and if it be to Flesh and Blood the Command is Strive to enter into the Streight Gate Luke 13. 24. The word in the Greek Language imports as much as putting forth the utmost strength which certainly may be done None obtains the corruptible Crown without they run for it so neither the incorruptible Crown without Pains We do not Pity those which endure great Hardships as long as thereby they Aâ—chieve mighty Conquests and subdue whole Countries this is thought to make amends for all the trouble they have been at and why should we think so hardly of Heaven if we must Labour before we come there Is noâ— that as much worth as some small spot of Ground here We see that is had so in the way thither is somewhat had which is not seen but really perceived viz. Peace and Contentment of Soul. Those who have fought many pitch Battels undergone tedious Marches Who seemed to be of a Gentile Nature have waded through a Sea of Blood Who have been bred up to Softness and Delicacy have endured the heat by Day and frost by Night to obtain that end All the Labour and striving in the World to better their present Condition is if that would give more quiet of mind They gâ—udge at no Pain for the fancied means towards it which were wrong and false as might have been known before because those who sit at the very top of Worldly prosperous Condition do most want it You are once more shewed the alone true Happiness do ye pause And are ye discouraged at it This doth not become men of great and excellent Spirits I am sure a little Hardship is no hindrance in in all other Actions of Life Why should it be in this great and real Concern for a false and little shew whereof they are undertaken The difficulty should not so much frighten as the necessity press forward for who misses hereof is undone for ever Eternal Salvation is a thing which cannot be made too sure of In great Enterprizes Men look every way and use all manner of Circumspection that they may succeed What are they for Is not Happiness more then all that can be named Can thought and care be needless as to this when so much is had about the less material things And if a man strive for Masteries yet is he not Crowned except he strive lawfully 2 Tim. 2. 5. All Religion is to the intent that we may please God. He who is made by him chief Officer in the Armies of the Earth must submit upon Pain of his dispeasure unto the Orders of the Great Governor of the World. And what are they He shall read in the Book of the Law all the days of his Life that he may learn to fear the Lord his God to keep all the words of his Law and these Statutes to do them Deut. 17. 11. Which it is impossible he should unless he know them And if he follows after Christ he will not walk in darkness He is the way the Truth and the Life Which John 14. 6. the King himself is to come unto and walk in if he would Live for ever CHAP. IV. Of the NOBILITY and GENTRY An Exhortation for them to serve God a Caution against Mistakes in matters of Religion the Vnreasonableness of some particular Reproaches Of Humility and the Way to Greatness The Description of a Good Man. I Will get me unto the great Men and will speak unto them Jer. 5. 5. Even here somewhat may be Collected out of the written word of God for their use and benefit Amongst his chosen People the Israelites there is frequent mention made of Princes Nobles Great Men and Rulers It is necessary for the support and exercise of Government that there should â—e subordinate Ministers The King having large Territories and Dominion cannot Rule them all immediately by himself but must constitute Judges and Officers throughout his Countrey
so far from being acceptable that they are an abomination unto him Ye shall not add unto the Word which I command you neither shall you diminish ought from it that ye may keep the Commandments of the Lord your God which I command you Deut. 4. 2. Let him strive to perform all them to the utmost and if he doth so letting alone those of Humane Invention he will be preferred before those who have been very frank and diligent in doing those things which were never required at their hands 'T is not multitude of outward Acts but deep Isa 1. Humility of Mind which hath more acceptance with God He that shall humble himself shall be exalted Mat. 23. 12. Who is of such a disposition as to be content with all his heart to be least in the Kingdom of Heaven if he may be there and is well pleased with whatsoever God doth If so he cannot grudge at the good Man of the House for doing what he will with his own if he seeth another who was not so long in the Vineyard as himself have an equal reward seeing he hath what was promised He cannot fume or rage to see the beloved Disciple lie in his Saviours Bosome or other favourites of Heaven admitted to a nearer Familiarity with Jesus He is not discontented or envious to behold white Robes given them who were slain for the Word of God and for the Testimony which they held Rev. 6. 9 11. They all receive according to their Works and if he had done the same things he should have had the same honour The different Crowns are set upon their heads according to their deeds and those which were eminent for Sufferings or Christian Graces the chiefest whereof is Humility shall have a proportionable Reward So that wouldst thou be great in the Kingdom of Heaven Learn of the good Patriarch to take up this resolution The Lord shall be my God Gen. 28. 21. and to esteem thy self not worthy of the least of his Mercies Gen. 32. 10. Not to say from the Mouth only but the ground of the Heart Lord I am not worthy to be â—ed with the crumbs that fall from thy Table and yet to be as obedient Children not fashioning himself according to the former lusts in his ignorance but as he which hath called you is holy so be ye holy in all manner of Conversation 1 Pet 1. 14 15. To be contented for his finall portion with the least mite of Gods bounty and yet heartily labour in the mean while not to offend him in the least point of his Law to fulfil all Righteousness to do all that is commanded him and say he is an unprofitable Servant he hath done that which was his duty to do He will indeed have an eye to the recompence of reward in General for hereby he will better despise the Pleasures of Sin and not be weary of Well-doing but of what sort it shall be whether above or below others that he leaves to the alone disposal of him Such are the thoughts of the sincere and humble Christian his expectation is not so very great but that shall never be an hindrance but further his advancement If he would be contented to be made as one of the hired Servants Luke 15. yet he may have the best Robe put on by his most Bountiful and Gracious Father Before honour is humility Prov. 15. 33. By this way the great example thereof as may astonish Men and Angels came to be highly exalted Phil. 2. 6 7 8 9. And whoso will follow his steps being meek and lowly in heart may in some measure be exalted likewise You shall lose nothing in the end if you would at present lose that just esteem of your selves for that the pride of the World calls so which is but Fancy and Usurpation And whatsoever Station ye are in the command reaches you Be ye of the same mind one towards another Mind not high things but condescend to Men of low Estate Rom. 12. 16. This is the way to be had in Honour by God and preferred even above those who call it a Sordid and base Spirit Lowliness of mind say they is sneaking and doth not become a noble Birth and Extraction But are these Men of a better Parentage then the Son of Goâ— Is their Family better then his who also according to the flesh was descended from the Antient Kings of Judah Are they wiser then he If they would acknowledge they are not they must think the Apostle spoke both Reason and Sence when he enforced this duty from his Example Let this mind be in you which was also in Christ Jesus who being in the form of God thought it not Robbery to be equal with God but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of Men. If God be above Man and yet humbled himself to be as the meanest certainly it can be no disgrace for him who doth not differ from another but by an Estate fine Clothes aiery Titles of Honour to shew that civility which is due to a fellow-Creature partaker of the same flesh and blood and heir of the same common Salvation Behold God is Mighty and despiseth not any he is Mighty in Strength and Wisdom Job 36. 5. The Proudest two-footed Creature on Earth must not vie in Glory with him and if he doth not abhor Men of low Estate why should they who are of the same mould and stand in the very same Relation to him who is Lord over all Why should they trample over those of their own kind Love Horses better and look upon them with more scorn then if another sort of Creatures They are incensed perhaps because those which seem so despicable in their Eyes are of the same nature with themselves as if they were angry at themselves because they are but Men or have such an high value of themselves that they would have nothing look like them but what is Glorious and Lovely How far will Pride proceed Wherefore should Earth and Ashes be so lofty in its own conceit Why should he swell so much who when his breath is gone becomes one of the most loathsome Spectacles in the World Why should he shew himself more imperiously and disdainfully over those who are Flesh of his Flesh and Bone of his Bone then the Lord and Maker of them all unto whom all the Nations of the Earth are as the drop of a Bucket It was commanded the King who is as much above Nobles as they above Beggers his heart should not be lifted up above his Brethren Deut. 17. 20. Much less may they who not only presume to be exalted in their own conceits above but account them more inferiour then brute Beasts although they be made in the Image of God and are his workmanship as well as themselves and therefore in no sort should be despised This temper though so frequent in the World it being
But there is a real fear it may be otherwise and the sence of future judgment is not quite razed out of their minds with all they could ever do so they endeavour to lengthen out an uneasie life and put that afar off which they dread as the inlet to misery What doth it signifie to fly a little from that which will at length overtake them And how bitter will that be when it comes to grasp the thoughts whereof are so astonishing Such devices do manifest both Folly and Misery for would it not be better for them to repent and bring forth Fruits meet for Repentance and then all this would be avoided under which they groan For the good Man by obedience fulfills the condition of the promises so they belong unto him He is continually storing up comfort against his dying day and therefore not tormented with the apprehension thereof It is not unpleasant unto him to consider of leaving his Fine House and Lands who hath a firm expectation of better things in Heaven The faith and hope of this do very much Mitigate all the Miseries he meets with here that they are as none at all It is generally granted he is more happy then others in reference to another life and the inconveniencies of this but is he so as pertaining to present enjoyments Yes assuredly for our excellent Religion doth not take them away but only prescribe a more excellent manner of receiving them It pares off what is insipid and hurtful it takes away nothing of the Man but Folly Falshood and Extravagancies Every Creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the Word of God and Prayer 1 Tim. 4. 4 5. And to our selves it is rectified with Temperance and Moderation for hereby a greater and more sincere pleasure is perceived then the Glutton or Wine-bibbers can boast of Sobriety gives a relish to every thing Humility takes away Ambition and Insatiable desires and brings Contentment and Rest to the Soul. Charity delights by a Blessed Sympathy He that distributes willingly rejoyces with him that is partaker of the Alms. It is more Blessed to give then to receive As for his Family and Government over his Servants there are Directions given Col. 4. 1. Eph. 6. 9. 1 Pet. 2. 18. 1 Tim. 6. 2. Tit. 2. 9. Job 31. 13 14 15. Psal 101. 6 7. Both observing their respective duties they live more comfortably then where neither do For Company if he doth not more converse with all sorts then Necessity and common Civility oblige unto yet he is not therefore deprived of the Pleasures of Society and what delight can any one endued with Goodness or Wisdom take amongst them who find none within themselves buâ— in Wickedness and Folly Who cannot be longer Merry then whilst Sinning Depart from me ye evil doers for I will keep the Commandments of my God Psal 119. 115. There is conversation enough to be had amongst the Good Prudent and Sober part of Mankind He may have for Company Godly and Learned Ministers who must necessarily be acceptable to good Men these being the two great Qualifications which can render conversation truely useful and pleasant The Scripture doth admonish of our demeanour towards them Exod. 16. 7. Deut. 33. 10 11. Lam. 4. 16. 1 Thes 5. 12 13. 1 Tim. 5. 17. 1 Cor. 4. 1 2. 2 Cor. 5. 18 19. They are Ambassadors of Christ and we signifie the respect and honourable esteem we have to any King by shewing the like to his representatives They are the outward Instruments through which God sends blessings to Mankind who instruct and exhort them to lay hold of the greatest Good so unless they love not the Lord Jesus nor themselves or are horribly ingrateful they must receive such with honour and good will. Many exclaim against this kind of Doctrine What be Priest-ridden But who are those which take up such a Proverb of reproach He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Said our Lord to his Disciples from whom are derived Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the body of Christ Eph. 4. 11 12. Let people have a care how they speak contemptibly of this order of Men. Had we lived in the days of our Fathers in the first Ages of Christianity we might have seen Kings and Emperors shewed them that Civility which now the meanest Laick will hardly vouchsafe But let not those who are Novices or corrupt in Life and Doctrine hence take occasion to be lifted up with Pride for so began the Usurpation and Errours of the Roman Church or expect any estimation unless like those primitive Men they are ensamples to the Flock who did not only Preach but follow the steps of our Saviour in Humility such as spoken of 2 Cor. 4. 5. And were not puffed up but did thank God for the good will of the People and were more industrious and faithful in their duty Such even in this time however placed in the Church whether over a Diocess or single Parish are equal Company for those of highest Rank and whoso feareth God will esteem them accordingly In the next place succeed his faithful People I am a Companion of all them that fear thee and of them that keep thy Precepts Psal 119. 63. Said David the King. Much less should it seem strange and odd for those of inferiour Quality to do the like Why should any one refuse it Either Pride of Heart which must be taken away or Custom of the World but an evil Custom is not to be complyed with Why should we over-look our Brethren or separate them from our Company God admits the meanest to Communion with him and will receive them into his Presence Are we better then he They are to be admitted amongst Angels and Archangels amongst all Saints where estrangedness and keeping of distance shall cease What is any though of the most exalted Condition to disdain their Conversation in the mean while If this mind be in him he may be contemned by God for despising his Servants who are the same with himself for those things which make the difference are without the Man and were never given to thrust others far from him If he thinks himself too good for their Company on Earth how knoweth he but God may not think him good enough for their Company in Heaven And then they will take up this Saying Lo this is the Man that slighted us would not come near us we forsooth were not worthy of him but see what his Pride is come unto God hath rejected him now he would be with us if he might The Obad. 3. Pride of thy Heart hath deceived thee To prevent this Danger there is for imitation the Resolution of the Royal Psalmist To the Saints that are in the Earth and to the
examined of perverse mind and set purpose as will more â—ppear in that day when the secrets of all hearts shall be judged This is one of those deceits by which Satan works in the mâ—ndâ— oâ— Mâ—n and Women and holds them Captive at his Wâ—â—l He whâ—spers that they are saâ—e enough as long as they do not know Gods Commandments and the silly People are willing to have it so they will sooner give credit to him who was a liar from the beginning and would deceive them then the Prophet of the Lord who best knew his Will and fore-warn'd them not to fall under his sore displeasure It is a people of no understanding therefore he that made them will have no mercy on them and he that formed them will shew them no favour Isa 27. 11. As sure as this is Gods Word such will neither be excused from punishment nor ever come to Salvation unless they both know the things of God and also do them As Ignorance is too much in our Coasts so likewise is Unbelief Of Unbelief both which are equally found among the lower sort of Mankind Hence they know no other ends of life then food raiment sleeping and rising up early to take pains all their care is what they shall eat and where-withal to be cloathed and how to get Money for necessary things They know no other reason of their coming into the World and are apt to murmur at the hardness of their condition the very beasts do put them in mind of their duty and silently upbraid them with the negligence thereof The Ox knoweth his owner and the Ass his Masters crib but they do not know Although there is more reason they should know God for he is more gracious unto them then themselves are to the dumb Creatures They understand less of the most Excellent and Glorious Being above then brutes do of them For the Cattle look unto him that oringeth them fodder but they look not unto him who giveth them their Meat in due season Who maketh Grass to grow upon Mountains and Herb for the use of Man Who causeth the Seed to be prosperous and the ground to give her increase When darkness overspread the whole Earth he left himself not without Witness in that be did good and gave us rain from Heaven and fruitful Seasons filling our Souls with food and gladness Acts 14. 17. These things our eyes see our hands handle we taste them with our Mouth we reap the fruit and enjoy it yet are unmindful and consider not from whence it first comes It may be alledged Did we with our very eyes so clearly see the Giver of all these good things as other Creatures do us when we carry them food we should be ten thousand degrees worse if we did not know him To which it is answered God is a Spirit and cannot be seen with â—odily eyes He is so exceeding Glorious that in this frail and infirm state no Man can see him and live Exod. 33. 20. But yet the invisible hâ—ngs of him fâ—om the Creation of the World are clearly seen being understood by the things that are made Rom. 1. 20. We must by our very reason conclude it was some one who made all these things and he is God. Further he hath ordered that We walk by Faith and not by Sight 2 Cor. 5. 7. So that if he should make a clearer manifestation of himself there would be no faith at all and then no Trial of Obedience for would any one dare sin against him if he saw him face to face with his Bow bent and Sword drawn reâ—dy to take Vengeance on him It hath pleased the Lord to put us here to prove us to know what is in our hearts whether we will keep his Commandments or no. We are far ffâ— from the inhabitation of his holiness but he filleth Heaven Deut. 8. 2. and Earth with his presence And hath made us to dwell here and hath determined the bounds of our habitation that they should seâ—k the Lâ—â— iâ— happily they might feel after him though he be not far from every one of us for in him we live and move and have our being Acts 17. 27 28. In the works of Creation and Providence he hath plainly discovered himself besides that evident revelation he hath made in Scripture Considering he hath decreed we should live by Faith What else could be done to beget in us a more full assurance of Faith The works of Creation are long since past for they were finished in the first six days but those of Providence still endure Vpholding all things by the Word of his Power Heb. 1. 3. Those without life are kept up by his Mighty hand Every plant in the Field was made before it was in the Earth and every Herb of the Field before it grew Gen. 2. 5. But now is nourished and springs up from the Earth which he hath ordained to Minister â—ood to sensible things so all proceeds from him There are some who would fain any way rob God of the honour due unto his Name and therefore will ascribe these things to Nature and second Causes but to stop their Mouth who go under the name of Christians with the word of an Heathen What else is Nature but God himself and the Divine Reason interwoven into all its parts Saith Seneca 'T is Sen. lib. 4. cap. 7. de Benef. God who ruleth over all and hath given to every thing its Nature and ordered them to Act accordingly Thus he hath endued the Earth with vertue to bear Seed and Fruit accordingly being tilled by the labour and industry of Man it doth in the mean while he is not to Dig and Root there seeing no further but to look up to that God who hath given the ground power to bring forth these things Those unbelievers who cry up so much for second causes do unawares acknowledge a first for otherwise how could there be a second And this first cause is God by whom from whom and for whom are all things Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 11. Hence thou mayest as easily be known by reasonable Creatures so far as to glorifie thee as God as themselves are known by Horse and Mule which have no understanding Isa 17. 7. No Man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him John 1. 18. The Word clothed in flesh and conveyed to us by Ink and Paper and ingraven in Tables of the Heart hath made him more known unto us The truth of all Jesus did and said is confirmed by Miracles Wonders and Signs and Gifts of the Holy Ghost Acts 2. 22. Heb. 2. 4. and hath stood out against all the Malice of Men or Devils armed with nothing but its naked simplicity and reality Which all the
into such a Sleep that he knows not whether he is tumbling notwithstanding he comes to a fearful end One dead in Trespasses and Sins perceives not whether he tends when he is just dropping into the Fire yet as soon as he is there he is sensible to a Witness and so will remain for evermore Whatever gnorant By-standers may think such a sort of Death must be a sad sight to all knowing Christians for who can approve of what is occasioned by unbelief gross Ignorance or habitual Wickedness All which Seal men up to the Day of Destruction There is a great difference between this and the end of the Righteous for the one is Senceless and Calls not upon God but in a general way as Lord have mercy upon me or the like which any one may do if he be never so ungodly But the other can express his Peaceable Condition and shew forth good Grounds of hope and call upon God his Saviour with that feelingness which no Stranger to the Covenant of Grace can Righteousness delivereth from Death Prov. 11. 4. It preserves from all the dreadfulness thereof which nothing besides doth Wickedness shall not deliver those who are given unto it but is the cause of all that Misery which this binds Men over unto Let them ruffle and sport themselves never so much their End is coming They must sicken and go away to Account for all their Frolick and Madness There is set before thee a good and evil Death one you must have and therefore be sure to choose the best Be good and do Good and thou shalt never die amiss When thou art wearied with Labour all the days of thy Life this will set thee at Rest but if thou art not willing and obedient thou mayest drudge on still without any hope for after toil here will succeed endless pains according as now thou behavest thy self thou shalt fare well or ill hereafter So will it be with Thee and Me. For we must all appear before the judgment Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. When the Sun shall become black as a Sackcloth of Hair and the Moon become as Blood and the Heavens shall depart as a Reâ— 6. scroll roled together The trump of the Arch-Angels shall sound and the Dead shall hear and leap out of their Graves like frighted Men. Neither greatness nor smallness shall excuse from coming forth The mighty Men and every bond Man and every free Man hid themselves This will be more dreadful then a blazing Comet or the greatest Thunder and Lightning It may be we have no business at those Assizes which are holden twice a Year but at this general Grave-delivery which is kept once for all our dead bodies shall arise and every one of us shall give account of himself to God Rom. 14. 12. Mens hearts will fail them for fear and if conscious to themselves of evil will wish that they might return into this World again to live over their past life for then they would be better provided But when the Prisoner comes to be tried is he let go free only upon his bare saying he will not Steal nor commit Murder any more No he must answer for what he hath done We know it before hand that when it shall come we may have no excuse or plea that of this and every day of our life after years of Discretion we are in danger to be called to account Although at present we make a mock of sin we follow it with Greediness and Merriment valuing it as a matter of naught yet when God enters into Judgment what was formerly so light in Opinion will â—â—nk them down into the bottomless Pit. There is no other way to escape this but now even now to judge our selves that we be not judged nor condemned with the World 1 Cor. 11. 31 32. God now commandeth all Men every where to repent because he hath appointed a day in the which he will judge the World in Righteousness by that Man whom he hath ordained Acts 17. 30. 31. The good have no reason to fear because they are to be judged by him who is now their advocate with the Father and the propitiation for their sins 1 John 2. 1 2. They may have boldness in the day of Judgment because as he is so are they in this World 1 John 4. 17. But as for those who by continued doing the Works of the Devil in as much as in them lies build up that which he came to destroy shall receive from his Mouth that terrible Sentence Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels When the Words are gone forth these shall go away into everlasting Punishment Mat. 25. 46. Did we see this doleful herd as they are going we should fear What God hath said by his Son must come to pass so it will be as certainly as if we now saw it with our eyes What can be more forcible to make us take the utmost heed that our selves be not among them To whom the Summers heat seems so grievous and every little spark that falls upon the body so painful How can they abide to lye down in everlasting fire Who now think it so irksome to tarry a few and evil days here on Earth though they have several good ones intermingled How can they endure to be in Hell for thousands and millions of Years without an hour of comfort or the least freedom from Misery Let me ask thee O Man suppose thou â—awest a Fiery Furnace and there thou mightest continue alive for a thousand Years how much of the Worlds pleasure wouldst thou require to undergo the torment thereof for that time I am confident thou wouldst not take all the delights under the Sun all thy life long And why then wilt thou for the pleasures of sin for a season bring upon thy Body and Soul those Eternal Plagues The damned are set forth in Scripture suffering all those evils which are now accounted greatest in the World. What is all this for But to make the more hast to escape from the Stormy Wind and Tempest By the same reason that we flee from the face of a Serpent the Sword of a devouring Enemy to save our selves from Fire or Water or any thing which would hurt We are also obliged to avoid the damnation of Hell for this will more torment then all those things pâ—t together That is to be done by fearing the Lord our God and keeping his Commandments for he hath prepared those things only for the wicked and disobedient that none should be so As the Punishments are severe enough to frighten from Transgression so is the Reward sufficient to encourage any Soul to Obedience It is described by those things which are now most apt to raise our desires and stir up our industry towards obtaining of
the same Mould he fashioned them all The poorest acknowledge that they are as much minded by God as the rich and so far they are right but then they go further Exod. 30. 15. and make themselves his only Favourites The ground of this Error is through Mis-application of those Promises in Scripture concerning this Condition But let them not be deceived for where is any mention made of spiritual good things it is to those Poor only who walk in their Integrity Hath not God chosen the Poor of this World the Apostle doth not say all of them but those who are rich in Faith and Heirs of the Kingdom which he hath promised to them that love him Jam. 5. 2. So they must believe and love God and then they must avoid sinning against him otherwise they have no place in Heaven Indeed many of them do so and more would if they did apply themselves to God and the Word of his Grace which is able both to bring in and build up Those whom the Proud ones call the ordinary sort of People will make the greater number in Heaven We see more of them allowing for their multitude that Practice Simplicity and Godly Sincerity then we can amongst those of higher rank for these have altogether broken the Yoke and burst the bands Jer. 5. 5. Being governed by Self-will and their own humour more then the Laws of God but the others are not altogether so forgetful and refractory And have a good will towards God in General but the Prophet remarks truly how Jer. 5. 4. they have not that knowledge which is to be desired for They understand not the things of Religion so well as they should but follow their own Opinions and Fancies Satan which deceiveth the whole World Rev. 12. 9. Hath taken advantage thereof instilling into them errors and deceits If you would indeed be in the right way to Heaven and not miss thereof at last give attendance to that Word which is to shew unto all the Path of Life When some have well resolved then they are distracted about Of different Communious the way one saith it is this another that It is agreed by all that the Scriptures do shew what is right so what they point out it is good to â—oâ—â—ow They give the Character of some who Taught the way of God in Truth Mat. 22. 16. Acts 16. 17. And therefore according to what is Written those both said and did it may be most surely trusted unto There have been Questions and different Opinions in past Ages but little is said of them in Holy Writ The Prophets make no mention of them speaking against Idolatry but say nothing as to Modes of Worship Our Saviour Speaks little concerning those Separate Meetings in his time and doth not express much zeal one waâ— or another His Apostles followed the same steps One witnesseth In every Nation he that feareth God and worketh Righteousness is accepted with him Acts. 10. 35. Being applyed to Cornelius a Gentile as may be gathered from Acts 11. 18 The diversity here was greater then amongst several Communions of Christians aâ— this day and therefore much more will they be saved in each Another Apoâ—â—le saith Circumcision is nothing and uncircumcision is nothing b 〈…〉 thâ— kâ—â—p 〈…〉 of the Commandments of God 1 Cor. 7. 19. In Christ Jesus neither Circumcision availeth any thing noâ— uncircumcision but Faith which worketh by love Gal. 5. 6. A new Creature Gal. 6. 15. That was as important a Question as those in controversie now bâ—t there is not so much in them as Obedience and Holiness To which aâ—â—â—e the promises of God are and nothing at all to those distinguishing terms of Perswasion among us It is evident from Psal 25. 12 14. John 7. 17. 1 Cor. 2. 10. Phil. 3. 15. That whosoever sincerely fears God with his whole heart shall be directed into all necessary and saving Truth and then he must lay aside all Prepossessions and Prejudice Pride Humour Wordly Reasons coming in simplicity of Soul only out of a desire to be right and receive the love of the Truth that he may be saved 2 Thes 2. 10. For this is evident Continuance in a willful and known error is as dangerous as a willful and known sin and therefore to be equally avoided The Word doth discover Good and Evil Truth and Falshood so the Duty of every one is to set his Conscience as in the light of God with a readiness to think and do what is most according to his revealed Will and then he shall never perish through errour or falshood All Worship is designed to please and obtain acceptance with Almighty God. The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him John 4. 23. But this doth in no wise excuse from an humble bodily gesture and reverence of the outward Man the Subjection of both is to be shewed Therefore glorifie God in your Body and in your Spirit which are Gods 1 Cor. 6. 20. Certainly this Apostle knew what was a Gospel and Spiritual Worship yet He kneeled down and Prayed Acts 20. 36. The like did our Saviour Luke 22. 41. And Stephen and Peter Acts 7. 60 Acts 9. 40. It is to be observed in Publick Worship for so did Paul that being more Solemn and whereby God is Glorified Though the Lolling sort of behaviour is so much in use among the Country People when they come into the presence of God let them use it before their Governour or Great Men How will they be pleased with it And if they will not neither will he who even now remains a Great King and his Name is dreadful among the Heathen Mal. 1. 8 14. And though some may think that no more then another place yet they may consider what our Lord did John 2. 16 17. Mark 11. 15 16 17. Signifying plainly that more regard is to be had to the House of Prayer so called of all Nations and People extending to the Gospel Isa 56. 7. times when they come in The Apostle finds fault with the Corinthians abusing of the Sacrament making a Common Meal of it Have ye not Houses to eat or drink in or despise ye the Church Psal 29. 9. of God 1 Cor. 11. 22. The subject of that Chapter is about a comely behaviour in the Holy Assemblies What can be said to these plain Scriptures or how can they excuse themselves from Sin in not observing them Let Men put what meaning they will God is judge himself and they may at the last day be severely reproved for not obeying that command the reason whereof is eternally Obligatory Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord Lev. 19. 30. The design of the whole Gospel is Peace Unity and Love see Rom. 12. 18. Rom. 16 17. 1 Cor. 1. 10. 1 Cor. 10. 17. 2 Cor. 13. 11. Phil.
Lascivionsness which they have committed 2 Cor. 12. 21. The Lord Jesus will not condemn them if they go and sin no more John 8. 11. Was not Rahab the Harlot justified And from the Examples of Lot David we may be assured God hath Mercy on such Sinners if they do not abuse his goodness but leave off their Transgression and do Works acceptable and holy in his sight This full and plain manner of Writing was necessary to manifest the very Truth let none suck Poison out of that which was designed for an Antidote nor presume to sin yet more from what God knows was only intended to lead to Repentance The temptation which leads Men over to these lusts is that they think they shall be happy in so doing here it is discovered to be a delusion only and Men would be more happy as to this present time if they had nothing to do with them or make use of the lawful remedy there is the same invitation offered to leave of as before was to follow them So much of lust in the General now briefly run over the particulars Every one knoweth what Adultery is Stolen Waters are said to be sweet and it is matter of sport to beguile the poor Husband Of Adultery Yet O Man shalt thou boast for ever Knowest thou not it will be bitterness in the end Yea there is Trouble and Vexation Fear and Guilt all along By the Jewish Law which wâ—s of Divine Appointment the Adulterer and Adulteress shall be sâ—râ—ly put to death Lev. 20. 10. And so it is at this day in several Nations of the World Christian Mahometan and Heathen but here it is rather fashionable and of plaufible report Whatever credit Adulterers or Adulteresses get it is only among the Children of Disobedience but the Righteous have them in Abomination in this life they labour under continual Disquiet Tribulation and Anguish everlasting Shame and Contempt wait for them in that which is to come The injustice and wrong is somewhat less in Fornication but Of Fornication it is a provoking sin and offensive unto God. If any Man dâ—files the Temple of God him shall God destroy for the Temple of God is Holy which Temple ye are 1 Cor. 3. 17. Flee Fornication every sin that a Man doth is without the body but he that committeth Fornication sinneth against his own Body 1 Cor. 6. 17. A great part of the Chapter is against this particular so that any thing may as well be denyed to be a Sin as Fornication If the Spiâ—it of God saith it is a sin and wicked Men say it is none whose Words shall stand his or theirs Jer. 44. 28 29. And by whose Judgment must they abide When he punisheth for the same let them dispute away the Smart of it if they can Even as Sodom and Gomorrah and the Cities about them giving themselves over unto Fornication and going after strange Flesh are set forth for an Example suffering the Vengeance of Eternal Fire Jude 7. The end of being set forth for an Example is that others should take heed for the like will happen to them if they do the same things There doth too often go along with this an abomination of iniquity as Murder in the Womb those preventives of getting with Child and wicked means to cause Abortion or Miscarrying Moreover there is killing of Infants to hide their shame from the World a manifest proof how tormenting this is that they dare upon such Sinful and Barbarous Actions to concâ—al it If they are not so unnatural and desperately wicked as to stifle the poor Infant then it remains a Witness of the Parents Transgression But if made away that is a double sin and shall rise up an evidence against them at the Bar of the General Judgment to their Eternal shame and confusion before God Angels and Men. There are several other evils too many to be recited but may be known by observation which do sufficiently shew that it is best for Mankind to comply with the VVill of God even your sanctification that you should abstain from Fornication 1 Thes 4. 3. There are several sorts of uncleanness as if a Man lie with Mankind as he lieth with a VVoman both of them have committed Abomination Of Uncleanness they shall be surely put to death And if a man lie with a Beast he shall be surely put to death and ye shall slay the Beast Lev. 20. 13. 15. so that described Rom. 1. 26. 27. There is another kind by self pollution If there be among you any Man that is not clean by reason of uncleanness that chanceth him by Night Deut. 23. 10. Which is no great fault because it is matter of infirmity contingency and not wilfullness but how much worse is he who of set purpose forceth himself to be thus unclean It is detestable to think or speak of much more it is to act such things But Fornication and all Vncleanness let it not be once named among you as becometh Saints Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks for this know that no VVhoremonger nor unclean Person hath any inheritance in the Kingdom of Christ and of God. Eph. 5 3 4. 5. Lasciviousness imports Light and wanton Actions Dalliances Of Lasciviousness and rude Gestures lustful Thoughts immodest glances of the Eye curious inspection upon the faces of Women Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart Mat. 5. 28. Said Christ who came to interpret some Laws give others and finally is to be the judge of all Those several Inclinations and Tendencies to unlawful lust are comprehended under this Word VVhen lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Jam. 1. 15. It suggesting pleasing thoughts will be apt to procure a consent which makes the sin and therefore should be stifled in its first rise The way of avoiding Lust is to eschew all occasion and provocations thereof The great design of the Gospel is to prepare and bring People to Heaven and then they must be pure and spiritual to fit them for the Holy of Holies to qualifie them for the promise Blessed are the pure in heart for they shall see God Mat. 5. 8. Now lust and filthiness is an hindrance to this and therefore must be taken away before we are made meet for the Celestial Happiness To refrain from the aforementioned things would be to destroy the Briskness and refined Breeding of the World the principal whereof is to make complemental Addresses to young Women What Mirth and Laughter do they stir up amongst Promisâ—uous Company of both Sexes So the use thereof may appear not only agreeable to right Education but also it conduces to divertisement and happiness It must be acknowledged that here and in other things Christianity is directly opposite to the present Fashion God and the
it any thing that dâ—fileth neither whatsoever worketh Abomination Rev. 21. 7. What comes nearest to his Delight is to behold the extraordinary Beauty of that place which will ravish the Eye and fill with wonder this shall not be like gazing upon the Beauty of a Woman but as one born blind who suddenly hath his Eyes opened and seeth the Sun in its rising Splendour which doth only transport the Soul with Admiration and not affect the corporal faâ—â—lties At present it peeps through the Windows of the Body seeing only the surface and outside of things The Flesh also is weak and cannot endure an excellent Object But when this Body shall be made spiritual and that which now looks through two little holes shall see through every part and through into every Object there it will be never tired Especially there being an infinite and inexhaustible Fountain of Goodness and Glory Behold now we are the Sons of God and it doth not yet appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is 1 John 3. 3. Who is the Eternal incomprehensibly Great and Glorious God and to see him as he is in his very Nature will take up the whole length of Eternity Whilst we behold the sum of all Perfection the Quintessence of all Loveliness and Excellency the Subject of all Good and Glory who made containeth and is all things He will be a most full and delightsome Object to short and finite Creatures for evermore My thoughts fail on this Subject which it is not possible for the Heart to conceive much less for Words to express here we know but in part 1 Cor. 13. 12. And therefore am only to exhort the Reader and my Self to use the utmost diligence that we may come to this Blessed Vision The way is shewed Every Man that hath this hope purifieth himself as he is pure 1 John 3. 4. Having therefore these Promises let us cleanse our selves from all Filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Cor. 7. 1. Without Holiness no Man shall see the Lord Heb. 12. 14. So that the Adulterer Fornicator unclean lascivious Person must cease to do Evil or he shall be shut out from this Glorious sight He must wash make himself clean rub out the Defilements Purge away all the remainders of sinful Lust other wise he shall no more stand in the Presence of the King of Glory then now he can fly up into Heaven and of his own strength cause it to be opened to receive him Who would lose seeing him that is ten thousand times brighter then the Sun only now for a little staring upon well-coloured Dust Who would sell his part in those Celestial Joys which shall transport the Partakers with Exstacy for evermore for Gratification of a pitiful Lust which presently vanisheth and comes to nothing If he is esteemed a Fool that sells the Reversion of a great Estate which would be certainly his own if he would wait a little time for a single draught of Ale A much greater is he who for a few sudden foolish and empty Nothings parts with his Birth-right to Heaven Especially considering further that if he is deprived of that he must take up his abode in a worse place The abominable and Whoremongers shall have their part in the Lake which burneth with Fire and Brimstone Rev. 21. 8. Hearken you that cannot deny a wicked Inclination because it is urgent and importunate how can you endure to lye down under everlasting burnings The Pruriency of Lust seems hard and grievous to you to be resisted and do you not think it is much more to dwell with devouring Fire What a sad Portion must that Man have to submit to those Evils he at present chooses with the Sin and then shall be given in full measure those dreadful Threatnings which shall as certainly be fulfilled in their time as we see of the things that have already been It may be thou still cherishest thy self in thy sweet Sin accounting it the only Happiness of Life but it hath been weighed in the Ballance and sound light in Comparison of that heavy Load of Guilt and Pain that follow at hand but less and worse then nothing of what is to succeed hereafter I have seen thine Adulteries and thy Neighings the Leudness of thy Whoredom and thine Abomination on the Hills in the Fields Wâ— unto thee O Jerusalem wilt thou not be made clean VVhen shall it once be Jer. 13. 27. CHAP. IX Of COVETOUSNESS COvetousness is an inordinate Love and Desire after Money as when one is more earnest after that then God and the things of his Kingdom The Covetous Man is an idolater Eph. 5. 5. and so Col. 3. 5. for he hath a greater Love and Veneration for corruptible Gold and Silver then for the immortal God. Ye cannot serve God and Mammon Luke 16. 13. Yet the last seems to be the Prince of this World for it bears greatest sway It Commandeth all things procureth all things hath in subjection Man and Beast and hath exceeding Estimation for what is due only to the Lord Jehovah is applied secretly within the Heart to this Idol How excellent is thy Name in all the Earth Thus hath it robbed God of his Glory for there is more Service â—zek 14. 〈◊〉 and Valuation given to it by sottish Children and blind Fools then is had to the invisible Being Some through this are dissemblers with God who pretend to serve him are zealous for the outward Ordinances and abstain from the chargeable Sins but do grind the Faces of the Poor Isa 3. 15. Cheat and defraud others are greedy after Gain and use sinful means And yet seem to have a good mind towards God for they are diligent in his Worship And they come unto thee as the People cometh and they sit before thee as my People and they hear thy VVords but they will not do with them for with their Mouth they make a shew of much Love but their Heart goeth after their Covetousness Ezek. 33. 31. As if they could put a Cheat upon him also by putting him off with good words only when in the mean time they will think and do what they List Thou understandest my thought afar off Psal 139. 2. At the very Rise and Conception before we know it our selves Let this be duly considered of by Hyppocrites and formal Professors It will not be accepted to be double-minded to have one place for God and another for the World. Neither is he to be thrust out from the Heart into the Mouth or Lips. He knoweth where he is used with neglect and will recompence accordingly as also where he is not obeyed from the Heart and where he hath not the whole The Commandment is repeated over and over Thou shalt love the Lord thy God with all thy Heart and with all thy Soul. He requires to have the
doing good by Charity Hospitality dispersing abroad that others also may live by them Many have plentiful Estates already who think as long as they do not covet other Mens Lands or Money nor do wrong it is no harm to keep their own â—o save and hoard up as much as they can If they are willing to live in all good conscience as that will stand them in more stead in the day of their Death and from thence throughout all Eternity then Mannors or Lordships and thousands of Gold or Silver then let them consider what they are to be put in mind of Charge them that are Rich in this World that they do good that they be rich in good VVorks ready to Distribute willing to Communicate 1 Tim. 6. 17 18. None hath more then what he may know to do withal Others who have large Possessions find a way of disbursement through sinful Lusts and Pride And shall not as much be done another way for a better Master for Jesus and his Brethren It ought so to be and much more and time will yet be when they shall be ready to â—sal 45. 12 perform the same Christianity is no Pinching Doctrine for it doth not make the owners of Estates good Husbands as the word is commonly used but good Stewards of the gifts of God. They are not to heap to themselves and starve those round about them but distribute Liberally according to what they have and others need The eighth and ninth Chapter to the Corinthians is full to this purpose God feeds the Fowls of the Air Fishes of the Sea Beasts and all Creeping things Neither hath he left the principal work of his hands out of his care and protection He hath given sufficient to all Men for Food and Raiment and they have a right thereto He Psal 140. â—2 hath provided for them in his Works and in his Word and was there a compliance to his Written Laws none would suffer want But seeing we live in an Age wherein Men are fallen away from God who say they are Christians but they are not for they do not according to what is commanded that is not done of all Yet those his pecular People zealous of good VVorks Tit. 2. 14. are to shew forth more charity then is to be seen among them who think they have a well grounded hope for Heaven and even those Rich Men who will not obey the Gospel may see it there Written That he must reign till he hath put all Enemies under his feet 1 Cor. 15. 25. But if they will be wise as to submit and come in betime let them hearken to what he saith Lay not up for your selves treasures upon Earth where moth and rust do corrupt and where Thieves break through and steal But lay up for your selves Treasures in Heaven where neither moth nor rust do corrupt and where Thieves do not break through nor steal Mat. 6. 19 20. An express command against hoarding for the use of ones self Our Lord in all the precepts he gave hath consulted for the good of Mankind Now it tends to the prosperity and welfare of a People when Money is still in motion and passes from one to other for if this were kept by every one that could half the Nation would be in danger to perish But our Religion hath enjoyned a free Communicative temper it lays the greatest obligation upon Men to Communicate forth according to what they have Some have been prejudiced against it as an Enemy to Trade which is thought to be more maintained by Sin and Vanity but let it be considered The end of Trade is to get a living thereby and that all People may have necessaries and comforts for their being here Now the way God hath appointed doth more contribute to all this then the corrupted course of the World. To instance in Drunkenness which is reputed a beneficial sin to the Nation But if Men after they had kept within the bounds of lawful delight would go no further and disperse some other way the Money thus saved others might refresh themselves likewise and there would be altogether the same vent If that which is Prov. 3 〈…〉 6 7. consumed by some in adding Drunkenness to thirst were given to satisfie the bare thirst of others there would be the like quantity expended as now neither would that abundance of barley God hath in mercy given us be wasted for want of use and receiving It is a hard Case for those which make Oil within their VValls and tread their VVine presses and suffer Thirst Job 24. 11. Honest labourers who take pains in sowing and cutting down the Corn should have more share thereof then squeezing Landlords do now suffer them to have when themselves neither Reap nor Sow but â—at of other Mens labours Thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn doth God take care of Oxen 1 Cor. 9. 9. Much more for those of his own likeness Many are forced to eat and Drink very course Bread and Water or Beer not much differing from it these also deserve help not pity and should come in for a distribution of the good things for the Earth is the Lords and the fulness thereof In the Primitive Church they had a Feast where poor and rich did sit down promiscuously together but there was a fault that in eating every one taketh before another his own Supper and one is hungry another is drunken 1 Cor. 11. 21. It is more Unreasonable and Antichristian that some should live in Rioting and Drunkenness others pine in Hunger and Thirst But the Gospel sets this at right by paring away the Superfluity of the one and giving it to others So it may be said to the Vanity and inordinacy of Apparel Thy People also shall be all righteous Isa 60. 21. And then there will not be such a Catalogue of Womens Bravery Isa 3. and more things added thereto by the Fashion of these times As iniquity hath abounded so the number of those have increased of that Trade which Borders upon it but some of them might have resorted to other Employments and those might sell nothing but what was really useful and decent Were the same spent in Hospitality and Charity as is now in Gluttony and Drunkenness Were the same laid out in Clothing the naked as is in strange Apparel Zeph. 1. 8. Did every one expend to some good use and purpose what others do in Pride and Vain Glory Were every one liberal according to what he hath and Covetousness which is not to be named amongst Saints Eph. 5. 3. but found among Hypocrites and Unbâ—lievers utterly banished from among us There would be better Living then in this World of iniquity Righteousness exalteth a Nation but Sin is a reproach to any People Prov. 14. 34. Covetousness is the Plague-sore of the Commonwealth who is addicted to it will make empty the Soul of the Hungry and he will cause the drink
his days though with the utmost Skill and Dexterity He that is very diligent in gathering Straws and leaves none behind him will never pass for a Wise man. Let the bundle be every day bigger yet if never so great it is all to a vain Purpose The result of the whole is that God hath provided for mankind Bags which wax not Old a Treasure in the Heavens that faileth not Luke 12. 33. unto which he now calls and invites them to accept of in the mean while he Commands to abstain from what is an hindrance to this which also is hurtful and disquieting It is better trusting unto him then seeking unto the Creature His Goodness and Wisdom are justified yea to be admired and complyed withal Let your Conversation be without Covetousness and be content with such things as ye have For he hath said I will never leave thee nor forsake thee Heb. 13. 15. CHAP. X. Of Anger Wrath Hatred Malice Envy BEfore hath been considered that inordinate Love and Desire after Meat Drink Women and Money the several Idols of this lower World which draw after them such a multitude of Followers by holding forth the outward shew of Good and Happiness But upon the strict and through inquiry every one must acknowledge it is not in me The Man is cheated all the while he may stumble over among and within them all seeking Rest and finding none God is the chief and only Good Who ever left him and prospered It is as impossible to be Happy without him as that there should be light of Noon-day when the Sun is under this part of the Earth Nothing is more miserable and yet nothing more Proud then Man was the observation of a very Heathen but we know whence to derive this accursed Nature It came down from his Forefather who would be as Gods knowing good and evil Gen. 3. 5. the Author of his own Happiness We are his Children and would be working it out of our selves Let the only Wise God declare unto them it is in the way of his Commandments that he is the Lover of mankind and ordained such for their Good yet they will think otherwise and so despise his Wisdom and Truth Which is such an iniquity as themselves shall find their own Conceit of Happiness to be Folly falshood and disappointment and shall be recompenced with abhorring and Confusion of Face for evermore Isa 66. 24. If that wherein they most trust deceive them much more will those things wherein they do not place so great Expectation If the Principal faculties of Soul when they stand in opposition to God will not afford true and real contentment much less will the inferiour Passions which disjointed from him do nothing but torment and make miserable When neither desire nor love with their several Objects are able to make a wicked Man happy much less will the other parts of his Soul which condemn and vex him His understanding doth reprove his Ways the other Passions do torture or Discompose If it were not to keep him in life he had rather have no Soul at all but would become altogether flesh and sence that he might have all things to relish but nothing to embitter his delights This wish is impossible as it is mean and degenerous for He who fashioned every part of us both of Soul and body hath likewise so ordained that if they be not brought into Obedience Sanctified and made Happy then as they were the instruments of sin so of punishment and to render Miserable Pain and Sickness to the body or if that be not Grief and Indignation to the Soul. As hereafter there is no middle state between Heaven and Hell nor any standing still now between both so it is of Happiness and Misery If that which is given to promote the one is not made use of accordingly it will tend to the other If the Soul is not brought into Obedience unto Happiness then it falls down into Destruction and Misery How we are to be regulated throughout hath been shewed Chap. 2. Where the whole Man was taken in pieces that he might be set in a right frame The Understanding Will and Affections were surveyed In the two first both the good and evil were discovered the affections were treated of as tending to good if Governed by the Law of God. Now it remains according to the proposed method to speak of that evil and misery they occasion by being ruled according to the Law of the Flesh The corruption and abuse of Love as to its several Objects hath been handled in the last foregoing Chapters When the good and evil of a thing is laid open the one may be chosen and the other avoided And hereby it may be a little more particularly manifested unto Men would God it were done by a better instrument but here it is endeavoured according to the ability himself hath been pleased to give Thou art good and dost good teach me thy Statutes Righteous art thou O Lord and Vpright are thy Judgments The Testimonies that thou hast commanded are exceeding Righteous and very Faithful Psal 119. 68 137 138. Though he hath the greatest Sovereignty over Creatures and he might as some earthly Potentates do by their Vasâ—als have exercised his authority over them by enjoyning them such and such things which would not be for their good but only expose them to hardship and inconvenience But God is not as the Son of Man who is Ignorant Proud and Cruel for there is an intrinsick worth and excellency a real goodness in the very nature of all things our gracious Lord requires as on the other hand there is Baseness Deformity and Evil in forbidden things Seek Good and not Evil that ye may live Hate the Evil and love the Good Amos 5. 14 15. Beloved follow not that which is Evil but that which is Good 3 Joh. 11. This is the Law and the Prophets It is the sum of all the Commandments of God. We are required to put off Anger Wrath Malice Col. 3. 8. Hatred Variance Envyings Gal. 5. 20 21 26. So certainly there is Evil in them and they hinder our Happiness All anger is not sinful nor forbidden but when without cause and immoderate Either without Provocation or upon little and trivial things Such a temper is contrary to the Peace and Tranquility of Mind When the Winds blow and Storms arise there succeeds a troubled Sea the Waves roaring Not much unlike is the Soul of Man when Contempt Affront or other cause hath moved him that which before was Calm and Smooth begins to Rise and Swell and violently beats upon the Banks The fierceness of the inward Man may be discerned when the Eyes shall roul up and down like sparks of Fire among the Stubble the form of his Visage changed Multitude of Words do press at the door of Dan. 3. 19. the Mouth that none are able to get forth but stammering and confused noise The Hands are with difficulty
Image or both as is most common The first is Ignorance and strange iniquity the second upon Inquiry will be found unreasonable and without cause Do you hate them for following that which is good You will not acknowledge so for an evil Work you pretend Why look throughly and you will see no such thing Examine impartially both sides and it will appear good but then arises Envy and Hatred that such should be better then your selves Then in your Opinion they do good Why will you not also do the same In a temporal Matter none Envies another for a thing which himself may have or the other would willingly help him unto This turns into Thanks and Good-will And why should it not be the same in reference to the things of God Is another righteous and dost thou secretly imagine him Happy therein Thou mayst be so likewise if thou wouldest do the same things God is no respecter of Persons and he will give his Grace to thee if thou wilt seek after it as he hath done In my Fathers house are many Mansions said the Son of God who came down from Heaven Anothers striving will not prejudice thee if only some few might come there we might well be angry at those who would get before us But seeing God would have all to be saved and Christ tasted Death for every Man there is no fear but thou mayst be Partaker also if another doth endeavour after the same Grace and Glory He will do his endeavour that thou mayst come also but this thou dost not like Why should he be a Busie-body in another Mans Matter But consider a little if a Man had incurred the Displeasure of the King and so was liable to Imprisonment and Death a Friend would put him in the way to preserve and restore him into Favour is not this esteemed a kindness A wicked Life and Conversation renders liable to the Wrath of God and Damnation of Hell and therefore he is not to blamed who would perswade to repent and escape it When one is ready to perish What fault is it for another to put him in mind to return to his Fathers house who will receive with all Loving kindness that hence forward he may live in obedience and favour of so good a God die with Comfort and enjoy him in Glory What harm is in all this Shall evil be recompenced for Good For they have digged a Pit for my Soul remember that I stood before thee to speak good for them and to turn away thy Wrath from them Jer. 18. 20. Ay but such an one believes we shall be damned and miserable he thinks so of us as if he would have it surely he is to be justly hated for this This seems to be the very Reason why the wicked have been so despiteful against the Godly in all Ages Though they will not speak plain they will hint as much and therefore it is expedient that such things should be laid open that all mistakes might be rectified for want of which is occasioned all the Hatred and Heart-burning of the Sons of Men one against another Amongst which this pestilent surmise hath done so much mischief What was it that set the Jews first the Gentiles afterwards and all wicked Men ever since in such a Rage against Christ and his Followers He told the Jews I am the way the Truth and the Life No Man can come unto the Father but by me This is Life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent John 17. 3. He sharply reproves their Sins Fill ye up then the measure of your Fathers Ye Serpeâ—â—s ye Generation of Vipers how can ye escape the Damnation of Hâ—ll Mat. 23. 32 33. So the Jews unless they repented and believed were shut out from the Mercy of God. In like manner were concluded the heathen World from Acts 4. 12. 2 Thâ—s 1. 8. Rev. 21. 8. And that saying of our Lord John 5. 2â— 29. reacheth unto all wicked Men of all Generations and Places To be deprived of 〈◊〉 great a good and threatned with alâ—ke Evil hath set Men a madding and hath made them spit out their Venom against the Asserters of these Truths as if our selves were the Authors of them and so would have it be But yet they need nâ—t be presently enraged for the Promises and Threatnings of God are not absolute and irreversible but the one obtained and the other avoided by Repentance â—n the mean while So there is a door of hope open to the worst of Men to come in unless they are so mad to shut it against themselves Though they do wickedly now they may cease to do so as soon as they will and come in whilst the day of Salvation lasteth When the Long-suffering of God waâ—â—s 1 Pet. 3 20. that Men should be more forward to hasten Destruction upon themselves is a strange and unnatural Consequence as if they sworn to be miserable and like desperate condemned Rebels which might have their Pardon yet they will be stubâ—orn not to sue for it but do all the mischief they can bâ—fore they die If they are so perversly resolved they will see who will repent of it first Go â—or themselves He that made Men hath power over them and seeing he hath revealed such Decrees concerning their final Condition what are we that we should not believe him We must or we makâ— God a Lyar 1 John 5. 10. which we will not do for the despitefulness of all the World. Be it known unto you that the God whom we serve is true and will perform what he hath said He hath threatned a great Punishment to unbelief Heb. 3. 18 19. Râ—v 21. 8. and therefore we dare not in the least give way to it But is to be understood that our speaking of them do no more make them then a Proclamation of the King is by talking thereof among fellow Subjects The Galph is already fiâ—â— our Thoughts and Words did not make it so such would nevertheless drop in if we should think or say they would not In point of Prudence it is better for Men to turn from their Sins and Vanities then to run the dreadful event thereof Indeed we do believe the Scripture is the Word of God and all things contained therein are true and therein is plainly declared a place of Punishment but that we would have it so is nothing to us We are but Servants and to be contented with whatsoever pleases our great Master for we dare not prescribe unto him or tell him what we would have If we did our selves being in the Flesh we should rather take part with that for our selves are in danger and we should rather desire there was none but we submit to the Good will of our God. What Jeremiah saith of himself is the mind of all sincere and real Christians Neither have I desired the woful day thou knowest that which came out of my lips was
that ye take heed as unto a light that shineth in a dark place until the Day dawn and the day Star arise in your hearts 2 Pet. 1. 19. The meerest unbeliever and natural Man may look upon the Scriptures which testifie to the contrary and give a lustre to his dark mind it may be otherwise then he is apt to wish or fancy But would he come to be more intimately acquainted with them and once begin to direct his Actions accordingly he would have that inward Assurance and Satisfaction that his former ignorance and unbelief would vanish away Whosoever applyeth to that Holy Book with candour and ingenuity to search whether these things are so if he comes with an upright sincere mind to be informed God will reveal it more perfectly to him Grace doth accompany the appointed means He that thus reads shall both understand and believe He cannot meet with so much assurance in all the Books of the Learned in all humane Reasoning in all the Tricks and Devices the wit of Man can find out as in that one expression of our Lord and Saviour Verily verily I say unto yâ—u Hâ— that heareth my VVord and believeth on him that sent me hath everlasting Life and shall not come into Condemnation but is pâ—ssed from Death unto Life Joh. 5. 24. The only danger that threatens Mankind after this life is from a greater Power and here we have assurance from the greatest that is or can be from God himself and his Son Jesus Christ that to do thus is the Way to get his Favour and avoid his Indignation We have as much assurance from his Goodness and Truth as if we were placed above all hurt or injury He commandeth all the powers of Darkness hath in subjection every thing that can be Named so that they cannot possibly hurt without his Allowance and he will never suffer any of his Servants to be in the least Toâ—mented by them In this life God spares Sinners and chastises the Righteous but in the next he will spare them and condemn the others He will not forget the insulting of his Enemies or the contempt and low estate of his own peculiar People Shall the wicked Blaspheme God for ever and vex his Servants No it cannot be Whilst they are in the way they may be exercised with Sâ—orms Tempests Troubles but not when they are at the end Blessed are the dead which die in the Lordâ— from henceforth yea saith the Spirit Rev. 14. 13. We have his Testimony for it and what is wonderful to agree therewith the consent of the whole World both good and bad The wicked will confess the same however they vary from them in course of life they account the Godly more happy in their end In the time of Health and Jollity they may put off Holy things with a contemptuous smile look with an Eye of scorn and disdain upon the Religious Fools but when themselves come upon the bed of Sickness then Horrour and Vexation succeed for former Laughter When the shadow of Death sits upon their eyelids then they look otherwise The Scales of Lust and prejudice fall off from the heart of the Sinner just before opening into the other World then he is changed in Opinion and hath other kind of Thoughts What would himself give if he had been such a fool whom now he knows to be the only prudent Men Wishes are vain and to no purpose that miserable saying I did not think of this before doth no good to the person himself but serves to warn others that they be not such fools and even he might have known as much before When Wisdom is not only justified of her Children but approved of by the disobedient what they utter against it is nothing but the effect of Folly and Madness but when they come to their right Wits and Sobriety they turn and pronounce of her Side When Malice and Envy are forced to speak Truâ—h Stubbornness is overcome but above all lust the great blinder of the mind begins to vanish away and it apprehends all things in their true shape Every thing besides is cryed out for Vanity and Vexation of Spirit and this judged the only real and substantial good all the rest have been deceivers and this alone true The pleasures and conveniencies of sin did not afford Peace and Happiness whilst had and yet are fled away as if they had not been Now it is fully discerned what was best to have done and what is the only thing to be trusted unto It is certain there is no profit in Wickedness for it stands in no stead and again there is a certain fearful expectation of the end of those things which is Death If they own not as much in Word or Action yet they are forced to it in serious thought and inward apprehension there is the real assent of every kind of Men He that walketh uprightly walketh surely Prov. 10. 9. We all make haste towards the finishing of our course and there is no way to be safe and blessed in ones Death but by an Obedient and Christian Life CHAP. XII Of Religion Faith Repentance Obedience against Vngodliness Of Preaching Prayer Praise the Sacrament That Religion doth not consist only in the outward Ordinances but a Divine inward Frame and Disposition which if universally complyed withall will give Peace and Rest to the Soul. VVIthout Faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Heb. 11. 6. A firm belief is sufficient that he is greater then we can conceive or imagine Whilst we are absent from Him in the Body it is not possible to see or know him as he is known This puzling thought often recurs What is he in whom thou believest God is a Spirit infinite Eternal And we that are flesh limited and our Age is as nothing cannot have a full apprehension of him We easily judge thus much that he must be greater then we can know Shall the Mole deny there is any such thing as Man because under ground he doth not see him And we are altogether as unable with these eyes of sence to see him that is Spiritual and Invisible Shall even brute Beasts who look upon us conclude we have no Reason Society or Government beâ—ause they do not understand the manner of it It would be alike impious and absurd to disbelieve the maniâ—old Wisdom and Works of God because we do not know them all or any perfectly God is ten thousand times ten thousand greater then Man more then he doth exceed the Creatures under him A more full discovery is reserved in Heaven for now we see through a Glass darkly but then face to face 1 Cor 13. 12. He hath â—een pleased to discover himself in the Works of Creation Providence and Holy Scripture We plainly perceive by the things made that he is and he hath also given us so much
it is well enough but do not regard with what mind vainly imagining God would have his Work done any way so it be done but doth not regard with what affection they do it And therefore if they practise Righteousness or Temperance though they will speak out to the World that they do it for Health or Reputation and if they have a little respect to God in the heart they refuse to utter that They will declare openly they do such a thing because the King or some Superiour enjoyn them to do it but either through bashfulness or pride on which that is founded will not make it known that they do such things because it is the Commandment and Will of God. They may talk of the fashionable Vertue but not of Grace They will speak in the Words of Seneca but not the Language of Canaan but if they have a serious mind to get the favour of God and be saved let them consider what is Written Joel 2 26. Mark 8. 38. If their actions are not principally because God requires such howsoever specious and upright they may appear before Men he is no more pleased with it then you with the work of your Servant when he doth it of his own head and is ashamed or disdainful to do it upon your commanding him When Courtiers and Servants of Noble Men will own their condition before all and speak of their respective Masters should we not much more do so as to our Master which is in Heaven Is he not greater and better then they Let your light so shine before Men that others may see your good Works and glorifie your Father which is in Heaven Mat. 5. 16. His Servants may praise him for such an ones well doing and glorifie God for your professed subjection unto the Gospel 2 Cor. 9. 13. And strangers may conclude God is in him of a Truth that he hath some real and invisible principle of action which he keeps unto through good report or evil report notwithstanding all profit or inconvenience It tends to the Glory of God here on Earth when things pertaining to him are done openly before all and not in a Corner He that was not heard to cry or to lift up his Voice in the Street who did not love to be taken notice of for his Miracles and doing good neither did for affectation shew â—orth his Extraordinary zeal and service to God yet hath two observable sayings John 3. 21. John 18. 20. If one designs nothing but pure Obedience neither credit nor interest not the least leaven of by-respects the more publickly it is done the better it is If he finds himself ashamed of well doing let him do violence to that sinful humour and make it more visible unto Men if on the other hand he believes he may have praise of Men there let him do it in secret and thy Father which seeth in secret himself shall reward thee openly Mat. 6. 4. The reason of things is to be attended unto Our God whom we serve is a Jealous God and his Glory he will not give unto another So is he more pleased with Mens Obedience when it is pure uncorrupt and nothing a sharer with it How doth he resent it VVhen their fear towards me is taught by the precept of Men Isa 29. 13. Which makes directly against compulsion to Religious Duties for that destroys the Nature of true Obedience Doth God want the aid of Man to make others Obedient unto him If it could be done What Glory would it be unto him But they cannot by outward violence they may bring one like a Beast to the Sacrifice but still there is nothing of the subjection of the mind God cares not for Hypocritical Services or a bare outward Submission He may as well be glorified in Beasts the Blood of slain Bullocks of Goats for there is a subjection of those Creatures even unto Death The Brute is knocked down before the Lord but he is better pleased when the Will of a free and reasonable Creature is Obedient unto his Will. When we do not follow our own ways in opposition to the guide of the Lord When self-will is not cringed unto but the Word of God complyed withal He created all things for his own Glory and Man the Principal inhabitant of the Earth cannot shew it forth in a more excellent way Let him offer up every Creature for a Sacrifice do more then Solomon did to set forth the Magnificence of his Temple yet he adds nothing to what God had before for the VVorld is mine and the fulness thereof Psal 50. 12. The merciful God delights not in the blood of dumb Creatures he received them only as some atonement for Mans transgression and as a type of that great Sacrifice which was once offered for all Herein he shewed Mercy that he would accept of the life of a Beast for a more noble offender Sacrifice and burnt Offerings thou wouldst not but the doing of thy will. He is subject to no necessities imperfection or low desires and therefore thousands of Gold and Silver are nothing to him they are his own already He did first create and now disposeth of them but there is something still which I do in no wise say he hath put out of his own power yet he is pleased not to accept of it unless freely bestowed My Son give me thine heart Prov. 23. 26. O that there was such an heart in them that they would fear me and keep all my Commandments that it might be well with them and their Children forever Deut. 5. 29. He seems to long for it and that for their good for he who hath so much already and will be likewise glorified on them if they refuse cannot receive any addition by so small a Mite It is only that another should do all things to obey him Yet wretched and froward Man who knows not nor will be perswaded what is for his good who would fain be reconciled unto God a Being so much above and mightier then he though it be more out of fear and selfishness then love for that he is willing to give any thing rather then the right one with what anguish and earnestness but upon mistaken Grounds doth he expostulate Will the Lord be pleased with thousands of Rams or ten thousand Rivers of Oyl Shall I give my first born for my Transgression or the fruit of my body for the sin of my Soul He hath shewed thee O Man what is good and what doth the Lord require of thee but to do Justice and to love Mercy and to walk humbly with thy God Mic. 6. 7 8. Then thou must submit thy Will unto his Will. Many do offer up the Sacrifice of Praise use much Devotion will bestow liberally Alms to the poor frankly part with their Money but not their Lusts make a shew of Subjection unto God yet keep their own Humours and will not cast down imaginations and every high thing that exalteth it self
destroyed for lack of Knowledge Hos 4. 6. What can we say to it when it is their own Fault It is at their Peril if they refuse and contemn those means which God hath appointed to bring unto eternal Life without which they must mis-carry For if the Word spoken by Angels was stedfast and every disobedience received a just Recompence of Reward How shall we escape if we neglect so great Salvation Heb. 2. 2 3. The Promise in sundry places of Scripture is unto Godliness Of Ungodliness Psal 4. 3. Psal 101. 2. 4. 1 Tim. 4. 8. and the threatning is against ungodliness Psal 9. 17. Rom. 1. 18. 2 Pet. 2. 6. 2 Pet. 3. 7. Jude 15â— Where is a right use of the Ordinances and positive Duties all Obedience will likewise follow On the contrary when they are neglected it is Disobedience and Contempt to that God who enjoyns them Many are Friendly and just towards Man temperate as to themselves but yet are ungodly The World thinks What harm do these Why may they not go to Heaven Not considering what the great Provocation of ungodliness is and they do mistake in not seeing the first Reason of the Commandments of God Which in Truth are for the welfare of mankind but this is not all for the good or inconveniences consequent to the Observation or Violation of them as pertaining to short-lived mankind do not Rise so high as to have or deserve eternal Rewards or Punishments The Act of Sin is small and weak but the strength of Sin is the Law 1. Cor. 15. 56. It receives the Aggravation from going against that High and Divine Authority which hath established things so For it is too much a fond and proud Opinion that all things are for our selves if I do neither harm to my Neighbour nor my Self and I commit Sin What great Evil is in it Is a common Question Whereas they might look up and consider that God in his doings towards the Children of Men designs his own Glory in the first place as well as their Good. Now if there is Disobedience and Contempt towards himself and Transgression of what he hath Enacted here is the exceeding evil of Sin though no prejudice comes thereby to any mortal Creature It is what lieth in them making void Gods Dominion and in plain terms that he shall not Reign over them The great matter is Whether his Creatures are subject unto him they are so indeed But whether themselves think so and will shew themselves to be such as the ungodly Man doth not Thou hast said in thine Heart I am and none else besides me Isa 47. 10. And hereby may be seen the Hainousness of his iniquity for he is an open Rebel who refuses to tread Gods Courts he is one of himself and will not acknowledge depâ—ndance from an higher Power He neglects for his part what all the World thinks due viz. The Worship of God. So that it will fare better with Superstitious Christians unbelieving Jews and Pagan Idolaters for they intended some Homage though a â—iâ—â—aken one to the Great Lord of all things but he doth none at all He says within himself It is vain to serve God and what Profit is it to keep his Ordinances Mal. 3. 14. Whereas it is his own Fault for he might know if he would wait all the days of this short Life for the exceeding and eternal weight of Glory He might in the mean while perceive some good in the Solemn Meetings if he would come with a pure mind and behave himself as he should But he is glad of any excuse when in reality that as other Excuses is a further Aggravation of his Sin and so it will appear When God who now knows shall manifest the secrets of all Hearts for People who are born in the Christian Church entred by Baptism and afterwards wilfully make themselves Strangers from the Covenant of Grace and be without God in the World What is this but as much as they can to exempt themselves from his Government and because it may hereafter Rise up against them they would utterly destroy it if they might Whoever impartially judges of these things may perceive the exceeding Sinfulness of ungodliness It is the greatest degree of Sin that Men can arrive unto How many times is mention made in Scripture of reâ—using to hear the Word of God and not calling upon him There is no Fear of God before their Eyes they forget him and such like Expressions by which the Abomination of iniquity is set forth All these Sins are immediately against God himself If one Man sin against another the Judge shall Judge him but if a Man sin against the Lord who shall intreat for him 1 Sam. 2. 25. When God doth set up his Kingdom for such to endeavour to get from under it must be a great Provocation As now if any Prince should issue forth his Proclamation and Order it to be read and fixt up He would certainly be displeased at those who stop their Ears and take no notice of it and so it will be as to all those Potsherds of the Earth who shew the like Stubbornness or disdain against their Maker In good Manners we are to hear what God will Command us Of Preaching before we put up our Petitions unto him The Master is at Liberty to speak before the Servant utters his Supplication Yea all that the Lord hath said we should do so that is first to be known for the end of Prayer is to ask Forgiveness for former Transgressions to beg Grace and Power to be more obedient for the future When God delivered his Law in that terrible manner on Mount Sinah the People were afraid that they said unto Moses Speak thou with us and we will Hear Exod. 20. 19. and it is promised further We will hear and do it Deut. 5. 27. This way our Fore fathers chose and accordingly he did during his Life-time and left written a Copy of the Law which should be for ever Moses of Old time hath in every City them that Preach him being read in the Synagogues every Sabbath day Acts 15. 21. He was both Preached and Read. The Jews received the Law by the Disposition of Angels and have not kept it Acts 7. 53. But Christians received it from a Greater even the Son of God himself and have not obeyed it Christ hath those who continually Preach him as Moses had by how much he is not only greater then him but the very Angels of God. And receiving it immediately from his Father he came down and made it known upon Earth Who had a Voice out of the Cloud which said This is my beloved Son in whom I am well pleased Hear ye him Mat. 17. 5. The Author to the Hebrews insisteth upon the same Argument and Comparison See that ye refuse not him that speaketh For if they escape not who refused him that spake on Earth much more shall not we escape if we
God should be called Wise So he is stiled Only VVise Rom. 16. 27. Our Saviour checked one for calling him Good upon the same Reason In like manner none should be called Happy which is the Comprehension of all but we are in the way and do endeavour after Happiness only And when we shall come there we must with the four and twenty Elders fall on our Faces to ascribe Greatness and Blessedness unto our God only for he hath created all things and of him are all things and they do but partake of his Fulness and all they have is from him But hold we are now in the way and therefore are to be more careful about this then what shall be at the End. We should know and do what helps toward this perfect Happiness The Goodness of a thing lies in its right Temper and Equality Health of Body consists in a due Circulation of the Blood in the even and usual Proportion of moist and dry hot and cold So there is Peace in the Soul when the understanding doth its Office the Desires and Passions keep still in their just place and each doth what he should do For if they do nothing all as it is the wretched Condition of many Whose Soul as it were sleeps in the Body just keeping Life and Sense who in Laziness and Sloth do rather snort then live out their days this deceives into Misery It hath a shew of Peace but it is Stupidity descends into the lower parts and utterly hinders from coming up to Heaven And this though it makes no such great noise is the Destruction of the World their refusing to exercise that Ability God hath given them either by not using the powers of the Soul or not doing it to the utmost on its proper and excellent End. VVherefore is a price put into the hands of a Fool and he hath no heart to get Wisdom Let the latter sort consider this Command of our Lord strive to enter in at the streight Gate for many I say will seek to enter in and shall not be able Luke 13. 24. Do but really endeavour according to what thou canst for not those who Strive but Seek that is in a careless and negligent manner who miss thereof We being now in the way to the Rest that remaineth for the People of God must go on and be travelling or we shall never come to it Again all things succeed well when they keep within their own Station and bounds and move according to their several kinds more then this is Confusion and Disorder Iâ—ss is lying still and involves in the doom of unprofitable Servants In the things Commanded us some may seem to thwart our Nature yet only as it is corrupted but they are not contrary to it when considered in its Original purity If any thing seems harsh and iâ—ksome it is to better and to advance to heal that which was sick to restore the fallen to recover sight to the blind to give Liberty to the Captive It is reasonable to undergo a little trouble or inconvenience in order to a greater Good that also is in our selves for we sinned with our Father and have since added fresh Provocation to his Disobedience Now the Law is ordained to help and retrieve the Condition of poor Man that he may come to himself Luke 15. 17. take Care that he do not sink below himself to bring him into his due posture and then to raise him yet higher By setting before us and then stirring us up to endeavour after those great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust 2 Pet. 1. 4. First to make us Men and then to be as Angels and thence to be translated into a Greater Similitude unto God himself The End of the Commandment is Charity out of a pure Heart and of a Good Constience and Faith unfeigned 1 Tim. 1. 5. Love to God and Men a right inward Disposition of the Soul is the whole required of us There are indeed some things given to prove our Love Obedience and Faith Of this sort are the Precepts of Self denial Taking up the Cross hating Father and Mother subjecting our selves unto Persecution rather then offend God. This exercises Faith and Love in a high Degree because we endure real present and visible inconveniences only out of Respect to him that is invisible for future but certain Rewards Even now he gives Grace and Strength to bear hereby assuring he will give Glory and Recompence hereafter God doth by inward Consolation or outward Help arm his Servants against all Sufferings There are none of his Commandments though they may seem austere to the ignorant and disobedient but tend to the Happiness of those who do thereafter God is good to all who believe wait and trust in him But these are extraordinary Precepts which are as Abrahams offering up his Son that the Tryal of us might be more perfectly had to which particular chosen Ones are called out They happen only at some Seasons according as his Gracious for so I will call it here Providence is pleased to Order Persecution Reproach Losses are not all the days of our Life these are shortened for the Elects sake For the Rod of the wicked shall not Rest upon the lot of the Righteous lest the Righteous put forth their hands unto iniquity Psal 125. 3. they also are but Flesh There is a taking up the Cross daily Luke 9. 23. but that may be understood of a Preparation against it or a suffering in lesser inconveniencies Yet still it is so ordered by the Goodness of God that his Servants may pass the greater part of their time in Rest and Quietness If they have Evil returned for Good this doth not arise from the Commandments of God but from the iniquity and perverseness of Men. Those are good and reasonable but the inconvenience Springs from the Malice and â—olly of others Take away that and there would not be the least outward harm in obeying God. The greater Persecution arises from hence for it is not through following of good only if they keep that to themselves The wicked may hereupon conceive secret Rancour and Indignation yet this doth not commonly break forth into open violence But then for the other part when they come to meddle with the People to tell them of their Transgressions and seek to reform them this was the unwelcome Message that stirred them up to Hatred and Cruelty Now consider the thing abstractedly a King sends a Messenger to his Subjects to acquaint them of the Violation of his Laws He would have them make acknowledgment and do so no more then they shall have Protection and Peace otherwise they shall be destroyed As God is greater then Man Why should he be hardly thought of for keeping up his Government over the work of his hand Wherein is his Messenger to be blamed What fault is
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
Blessing keep Life and Strength and provide against Hunger and Cold so as to them we suffer no decay They supply the defects so that still we are rendered fit for our Masters Service and for what he doth require of us They come into help against those Evils which would otherwise Oppress and for a Prop when we are beginning to fall It is manifest they should only do unto what they serve assist but not clog or burthen they should refresh and enable to stand not stifle or fit heavy upon us Hence Temperance appears to be pure and natural it requires what ever is convenient but rejects and casts forth what is more That there be nothing wanting or over That the Body be preserved in its due Temperament That it spring up and run through its several alterations with daily Bread the constant and even course of Blessings of Heaven and Fatness of the Earth the moderate use of those good things God hath prepared for it Like a †Isa 65. 22. Tree planted which neither hath too much Dung at the Root nor stands in a barren Ground but receives nourishment from the Earth Air Rain kind influences of the Sun until it grows up to full bulk and thence it will by degrees wither and perish Continuance is his only to give who was the first Author of Being to every thing here is the appointed time to go on during that by further Laws and Rules By a narrow and strict observation of things we may discover the Glory and Wisdom of our God our Reason was therefore given to Praise and Magnifie him to know and do things profitable for us Many do miscarry and come to an hasty end by not attending this by making that an occasion to destroy themselves before their time which was therefore designed to carry them through unto the Period thereof When the Table proves a snare and that which should be for their welfare is a Gin to take themselves withal When that which should water and moisten doth drown or over-whelm so again when these are denied there succeeds an ill constitution of the whole Sickness doth arise from irregularity of Meat and Drink And though it is commonly imputed to such accidents or second causes yet there is the gross and ill affection of Humours which by that have been rendred jarring and such a thing sets them in actual falling out Temperance is the best Physick according to the old rule approved of by universal Experience since the World began nothing doth so keep off and prevent Distempers and when they are on there is no such general and good prescription as Fasting and Abstinence that nature may at length expel what clogs and hath disordered Health is the greatest good pertaining to the Body which nothing doth so much preserve as Sobriety And this may be one reason why Beasts are not troubled with Sickness and Indisposition as Man is the Body of both is near the same but they live according to nature only supplying the desires thereof and no more whereas he doth add Drunkenness to Thirst and Gluttony to Hunger What brings him back to the first and true use of things this tends to his well-being He that keeps Israel neither Slumbers nor Sleeps neither Eats nor Drinks nor is Clothed He needs none of these things for he is God in whom is all fulness Perfection Self-subsistency Eternity and whatever can be thought of him who is all in all to whom cannot approach the least evil or hurt So Temperance is not in him being conversant only about the use of those things which denote Imperfection Yet this Fruit of the Spirit Gal. 5. 23. makes us little and finite Creatures have a faint resemblance to the God of the Spirits of all Flesh by reducing them to the state they were first made in of his Image and likeness We hardly know what the Soul is in it Self being covered over with Sin and Sensuality but when stript of these it returns to its first condition It is active in a healthy and sound Body but is pressed down even to the Earth with loads of Meat and Drink Then that which is linked on is drenched and immersed further in so is hardly discerned to be Spirit For it becomes in a manner carnal and partakes of the Fleshly part of us which is a degeneracy and sinking so when these hindrances are taken away there is a rising up again The workings of our Soul are naturally upwards if the weight is removed Temperance doth further moderate our desires it doth not make them absolutely cease for that is impossible but takes away the torment of them When gratified they are the more eager and impatient but when resisted they are less This brings into that lovely temper of using as not abusing Not to be overcome with the Temptations to excess they will become less by denial and it may be as irksome to admit thereof as for the sensual minded to resist it Sobriety perceives all the good in the Creatures abstracted from the evil It hath all the relish and sweetness in them separated from eructation and bitterness Which keeps within the just bounds and knows not the trouble of going over which frees from the pain of Hunger and uneasiness of satiety which preserves Health and not destroys it The Body is of a more strong and vigorous temper and the Man is rendred Prov. 13. 25. Isa 23. 18 fit for his general and particular Calling He is loving and thankful to the giver of all good things He doth cheerfully perform his Duty to him and those Offices due unto his Neighbour and that Business himself hath in the World. This Grace puts joy into the Countenance and liveliness into the whole Man whereas one extream is attended with heaviness and sorrow restlesness and discontent the other makes pale and weak It is hard to hit upon the exact mean wherein lies good but generally in the denial of things is the more safe errour in some it is Duty John had his Raiment of Camels-Hair and a Leathern-Girdle about his Loyns and his Meat was Locust and Wild-Honey Mat. 3. 4. The Son of Man came Eating and Drinking Mat. 11. 19. God is glorified both ways but the latter is our Example Who hath left direction concerning Fasting Mat. 6. 16 17 18. And a standing Precept against Intemperance at any time Luke 21. 34. But though that macerating the Body hath made such a mighty noise in Religion as a great meritorious Act yet so much stress is not to be laid thereon either by Command or Example from Gods Word In the old Testament there is little or no mention made thereof by way of Command or Duty In the Gospel little is said unless Col. 3. 5. which is in order to abstain from other Sins and if that may be done without the Reason of the Precept ceases And so of 1 Cor. 9. 27. The Body may be kept under and brought into subjection without so
of God as others do for their Prince If they would suffer a short dulness of Spirit as they go on through Fears and Cares for their earthly Sovereign then the blessed Work would begin continuing in Obedience and Godliness And Courage would carry them through all the Stages of the Christian Liâ—e It is as well employed this way as to get Honour a great Name and advance his Fortune It is as valuable a thing For the Righteous to be had in Everlasting Remembrance as to be slain in the Field knocked down under the Walls of a City buried in the Rubbish affording talk thereof for two or three days and so be utterly forgotten The Inheritance incorruptible undefiled God hath promised that Honour which shall be to those that Honour him do remain when all their Riches and Renown are expired and gone If it is not so let them accuse us as False Witnesses who from Gods Word and Spirit have testified of these things If they have fought the good Fight and the Crown is not given them let Me be found one of the Imposers upon the World let them suspend their Censures and Frowns until then and I cheerfully submit to the great Event of all things Certain it is the Courage according to the World comes to nothing with all the Castles Built in the Air the phantastick Projects those devices of Mans Invention the Rumors Stirs and Commotion of Wars that Domineering being Great and Terrible all these are Bubbles of a little longer continuance which break and dissolve into nothing Fenced Cities turn into ruinous Heaps and these in process of time are so changed that they are not discernable from common Earth but by a small Hillock or Rising we know not what it means Those goodly Armies that once looked big and blustering so stately and of large extent yet after the day of Slaughter they are thrown into a common pit and all their Carkases will not amount to so much as an ordinary pile of Faggots Their Name and Memorial is perished with them As natural brute Beasts made to be taken and destroyed 2 Pet. 2. 12. Or rather worse in that they go about sowing Death till they fall themselves a paralel of which cannot be found in whatever lives upon the Earth besides Who can refrain to burst forth into Tears for the Folly and Misery of Mankind that foregoing such excellent and worthy Principles they should take up with base and destructive ones God hath shewed them a way how they should exert their Valour and Activity for noble and assured ends to take his Kingdom by Violence All the mean Acts are as reasonable and praise worthy as in Conquest of the Kingdoms of the Earth When they are called up to the Heaven of Heavens which are so exceeding Great and Eternal as may be seen by the outward Courts yet they should scramble for a few Mole-Hills which are quickly overthrown and turned into Dust or themselves before In the Christian Warfare there is no hating one another all are Contenders and there is room enough in the Celestial Mansions for ten Thousand times more then all the Inhabitants of the Earth Yet here they continue to Kill and Slay not out of Necessity as we do Beasts for Food but to gratifie Pride Ambition and Revenge to dispossess them who have more right then themselves to turn them out of the World because they will not make way This is repuâ—ed Gallantry and Honour A strange way to Immortality as those of old foolishly imagined to Butcher here and by cutting off before the time to make Mortality more Mortal What fancies doth the Abaddon instill into Luct de fals Relig. Men Lactantius observed of his times and they now continue the same That to Kill or bring into Bondage free People the more Men did Afflict Spoil or Murder they would account themselves more Noble and Eminent and being taken with a shew of vain Glory put the name of Vertue to the greatest Wickedness This may be interpreted to weaken the Hands of the Men of War Jer. 38. 4. But it is only what is agreeable to the Laws of God and Truth which set up the Happiness of Mankind as going back from them is Destruction and Misery Reduce all Mens Transactions and Affairs to their Good that whatever makes for it may be followed and what doth not may be taken away for that tends to the contrary There is no indifferency in things such as are said to do neither good nor harm for they do one or the other either Save or Destroy We know who came on the first Errand The Prince of Peace whom God hath raised up to be a Prince and a Saviour So he is to all those who obey and entertain him But upon refusal of subjection to his Laws comes in the other of course who hath his name Apollyon These two divide the World The one hath honest meaning and the excellency of Reason which should still put it self forth Satan to keep up his Kingdom hath all the Tricks Devices cunning Delusions to befool poor Mankind representing such glorious Conquests such Fame and Briskness and secretly sets forth Religion as dull and regardless of any thing fit for little and narrow Souls it emasculates the Spirit making Men fearful and despicable The doubt lies whose Affections are catried towards the more Noble end The one is for Heaven and Eternal things the other for Earthly and Temporal The one for what comforts in Hope and Expectation being most satisfactory in the end the other is concerning what breeds restlesness regret and disappointment The one is for what hath all safety and real good to Men the other hath nothing but uncertainty and evil If Christianity were universally observed there would be no Sword or Spear to be seen throughout the World. There is no harm in this But now it is only by some and not by others thence do arise Wars and Fightings Yet whatsoever Kings will go according the direction of the Gospel as it is at their Peril if they do not must engage in no War at all but Defensive or for Reparation of great Injuries and that all fair means used first If it be possible as much as lieth in you live Peaceably with all Men Rom. 12. 18. Some are such Enemies that when we speak to them thereof they make them ready for Battel so they are to be brought over this way Here our excellent Religion suffers thereof for the Wickedness and Baseness of those who have no Vnderstanding and must be held in with Bit and Bridle Psal 32. 8. And when they break out are to be tamed with Whip and Scourge Those Primitive Christians who did Fight under the Heathen Emperours did altogether as Valiantly as others We have heard of several Armies of the Religious that have acted more worthily by the Grace and Fear of God without Drunkenness Inconsideration and Unbelief as who have went upon these Principles The Objection is
make as much yea more impression then worldly matters as it is of greater concernment Those Words whereby we shall be saved Acts 11. 14. are as gladly attended unto as the proposals of temporal Conveniency and Pleasure The Terrors of the Lord do as effectually perswade Men as they are beaten off from such a thing by its Evil and Danger When the Heart doth Love and Dread God it will Mâ—lt at hearing of the Law and Tremble at his Word Hereby the Kingdom of Heaven is opened unto all Bâ—lievers for when they hear thereof it is as if they saw it with their Eyes In the midst of Life they can look into the Chambers of Death have a Prospect of the Horrors of Dooms Day and the Misery of Damned Spirits which â—aisâ— sutâ—ble Affections and this is done by Words And the voice of VVords which voice they that heard intreated that the Word should not be spoken unto them any more for they could not endure that which was commanded Heb. 2 19 20. The Gospel was not brought in after such a terrible manner yet it being not in Word only but also in Power and in the Holy Ghost and in much assurance 1 Thes 1. 5. There being the greatest certainty that all will be fulfilled though it be in a still voice yet it causes as much and a more â—asting concern as those had at Mount Sinah Which declares all that God and Christ hath done for us since the World began and what is now a doing Christ sitting at the right Hand of God and making Intercession for us and how we are to behave our selves in the mean while and what shall be to Everlasting As now what is quickly spoken of is long in transaction for the Words of a Minute will comprize all the days of our Life here so what is or may be said of the succeeding one which is very much there will be a sutable space for fulfilling even all Eternity As Spiritual and Invisible things are discoursed of the hearer is stript and out of the Body not minding whither he hath any Flesh about him As there comes a Salutation the Babe leaps in the Womb the Soul lifts up her self at hearing of such things and is kept in from the World to come as an unborn Infant from this knowing that her spiritual Nature was designed for spiritual things all one as the Eye to see and the out ward Sences for things sensible It is her proper business to mind them and finds a like Gratification therein as the outward Rom. 8. 5. Man doth in his Employment and the good success thereof Let not the scornful Infidel come into our Assemblies thence Laugh or Imagine how the one sends forth Wind the others gape and suck it in think these to be the greatest Fools because The Preacher hath something for what he saith but they give and have nothing They Sow and Reap the Wind yet still they are the greatest Debtors and also wise in what they do If we have sown unto you Spiritual things is it a great matter if we shall reap your Carnal things 1 Cor. 9. 11. Neither do thou smile O ungodly Man for even that Reason and Inference thou pretendest to have for thus doing is a Spiritual thing As are all thy Principles of Evil those black Suggestions which arise from beneath the Imaginations of thy dark mind are not seen Why canst not thou likewise suppose that they are of a Spiritual nature and real which are from above God and his Grace which is written and manifested within us Do not go away in a slight cursory Apprehension but judge throughly and even thâ—â— mayest come to perceive of the things which we cannot represent to another but only by the help of Words They do as much transcend the natural Mans apprehension as Rational discourses the lgnorant and common Talk doth exceed the noise of brute Beasts All the Affairs of this World The Government of Kingdoms Transactions of Parliament Proceedings at common Law Administration of Physick are founded upon certain Propositions There are Rules and Skill as to inferiour Trades which are known by Thought Observation and so all the other Actions of Mankind both good and bad are the result of foregoing Thoughts which either are or might be made known by Words and therefore Whv should this be an Objection to Religion which is to nothing besides But here is an abuse and mistake the like whereof cannot be found in any other instance A plain Evidence there is an Enemy which doth strangely befool Mankind as to this one thing I mean that Deceit of resting in Words only as meer Devotion Reading or Hearing the Scriptures and Sermons or talking Godly without complying with what is prayed for and being doers of the Word One would think what Mâ—ses doth so often repeat was Impertinent Hâ—arken O Israel unto the Statutes for to do them Deut. 4. 1. This and the like phrase is repeated over and over in Deaterone ny and in innumerable places througâ—out the Scripture One might know as much without being particularly told thereof Yet the Wisdom of God fore-seeing this Deceit doth so often caution against it Nothing is more common in these days then the work done going to Church and there is an end But what is written in Gods Book and done in his Worship every least Syllable and part thereof is significative And who doth not think or do thereafter that Mans Religion is Vain and he is to have his Portion with Hypocrites and unbelievers Here is also a Lesson for those who instruct others Who say and do not Mat. 23. 3. Thou which Teachest another Teachest thou not thy self Rom 2. 21. Dost thou not conclude thy self because thou speakest against them which do such things and dost the same Herein appears the Justice of God that all those who fall under it shall even Condemn themselves and being convicted in their own Conscience shall subscribe to that as just and equal But what Wicked Men do in their own private Thoughts these do with the Mouth outwardly This proclaims our Judge Righteous because the Offenders affiâ—m Punishment due for such things but themselves Wiâ—ked and Foolish that still do the same It is a Marvellous thing that Reasonable and Wise Men should be deceived after this manner Whence doth it proceed â—uâ—from the subtlety of the Devil and that degree of Unbelief which would make it all pass for Words only even in those who profess to Believe and Teach the same There should be agreement between Thought Words and Actions for if the second do vary it is a Falshood and Lye if the third it is Dissimulation and Hypocrisie Cleanse the Fountain see that thy Thoughts be right and good then let thv Words and Actions be accordingly Let these be put forth and go together for saving thy self and those that hear thee Let them take from thy Mouth to turn into good Thoughts and Actions for themselves and tell
is endâ—ed with real Wisdom cannot take pleasure in Fools Mirth or an idle Jest Who are passed over the festivities of Childhood and Youth cannot still shew themselves transported with Vanities Who have seen and fully observed the same heretofore are not to be admired if not lifted up with little Novelties Whose Conversation is in Heaven and their Affections on things above shall they be blamed if knowing the difference and they do not shew forth the like rejoycing at the common Accidents and little things here below Who do not resort to Drink and Company to cheer up their Spirits or still the Disorder within for they are in a right frame already The Sea within is smooth and like a molten Looking Glass where they can reflect and be satisfied with their inward likeness It is Impertinent if not Sinful to disswade them from Holy things who delight therein As long as they can go on in such a course all their days let them do as much as Gods Grace shall direct rhem Another knoweth not what Comfort they find therein how they have their Body in subjection and to what a measure of Love and Spirituality they are arrived So they may do those Acts without tiring which others cannot now that are not yet so far attained but may attain The Scripture makes frequent mention of those who do not enough for Heaven but nothing against them who do too much for there is no danger of exceeding That particularly lays down all things necessary and relating to Mans Salvation and also speaks of his temporal Happiness in Subordination to that yet there is not one word mentioned concerning Religious Melancholy or Mopishness Without question there were some in the days of the inspired Writers whose Conversation was obnoxious to that Character as now What the World calls Melancholy in Scripture Phrase is Sorrow and to that somewhat is said by way of Comfort but it was to be in God not to take people off nor to have recourse to those Arts as Sinners do The best way of solving Fears Scruples and Disquiet is to give a people a right understanding of them but let none resort to the Pleasures of Sin and idle Company which increase but not cure them We read of the Temptations and Devices of Satan Spiritual Desertions Ignorance intervening Sins and Infirmities which cause Vexation and Trouble but nothing of illness of Blood or Bodily Constitution there is no intimation of this in Holy Writ But it is the Opinion of late Physitians which hath been received so far by Divines that to improve this notion of Melancholy a little further and the other of Enthusiasm would be the ready and effectual way to cause the Holy One of Israel to cease from before us Isa 30. 11. For let all regrets of Conscience pass for Melancholy and the workings of Gods Spirit for Enthusiasum or â—aâ—cy inward Religion is in danger to be destroyed which is the most sensible Evidence of the Truth and certainty thereof That can never fail but the Knowledge thereof may be lost as several times already it hath near been but will not be so again because of the Promises of God which are near at hand even at the very door to be accomplished Is there then nothing in bodily Constitution Not so much as is pretended and that again may be altered The corruptible Body presseth down the Soul which is common to all and that difference of temper in particular persons which yet is not so much as commonly talked of serves for an Exercise and Tryal of the greater Vertue That the Soul may yet ascend and lift up it self And then the Power of Gods Grace and their complying with it can and doth actually change the natures of Men. That natural tendency and Seriousness was therefore put in them to move towards their right end And also finding no true Happiness here they are prompted to look out for one to come It is so ordered by the good God that all Mankind might be saved and come to the Knowledge of the Truth some more this way some another according to their Inclinations of Soul Body and Condition of Life One hath the Advantage in this thing another in that but some Degree of what is understood by the Word Melancholy is communicated to all Froâ—lick and Mirth are more incidental to Youth But there it is a striving against nature for if not supported by outward Helps and Objects it doth fall down into Seriousness so it is of riper Age. The great mistake is we observe many things without the reason of them All things tend to their Center and what is in Man moves towards his proper end which is doing the things for which God hath made him As the Fish on dry Land beats it self to Death because not in his own Element As the Turâ—le mourns away for want of her Companion there is an uneasiness even from very Childhood if not in some Action So if Man were kept away from God debarred from Company and always to be idle he would pine away in Sorrow which worketh Death before the time because there is such a strong Inclination in his nature to the first principally Ezek. 24. 23. and the others in subordination to him Although Wicked and Ungodly Men do pursue the two lesser ends yef forsaking the great Principal upon which the others should depend they are tormented for want of true Happiness all their Life long so that by reason of the weariness even they are willing to die The Righteous desire a more full Enjoyment of him whom they have known only by Faith and seen darkly Their Soul is athirst for God. When shall I come to appear before God they are more induced to long after it because of the Vain and imperfect state they are in here they do indee desire Immortality aâ—d shall have it The Wicked being conscious whom they have despised and forgotten they wish to Sleep for ever for they had rather so continue then awake and rise up to Punishment What a sad thing it is to be deceived and willingly ignorant of their proper End To be restless all the way and disappointed at last To live in a perpetual Violence and Contradiction to themselves to turn aside the Soul from its natural bent To keep her though in Pain and Displeasure from her Center and Rest and at length when she would have ascended upwards to sink into the Bottom as a Stone To have notrue Comfort and Satisfaction in the Light of the Living nor whilâ—t the days of Darkness draw on Now Consider this ye that forgeâ— God Whose Souls are yet in the Body Take away the weights of Sin that do clog and press down Remember the days past before habitual Sin and evil Habits came on to what did the Motions within aspire and prompt unto Before the Spirit was made unclean did it not soar up towards the Father of Spirits When it was not corrupted with Malice and
Gentleman and Idle Beggar do vary from it the one to his greater future account and the other to his present Misery But who considers of things and hath right apprehensions not corrupted with Pride or Sloth is glad and thankful that things are so disposed of and willingly reaches forth when they may be so had Thus it is ordered as to outward sâ—pplies the Poor are shewed and exhorted what to do but God to shew his abundant care of their Welfare hath also given to others a Charge over them As Deut. 15 7 8 9 10. the Reason and Injunction of all is added verse 11. For the Poor shall never cease out of the Land Therefore I Command thee saying Thou shalt open thine Hand wide unto thy Brother and to thy Poor and to thy Needy in thy Land. Here is only a Command given and no Compulsion Objects are left for the tryal thereof The Phrase is directed just contrary to the close-fisted World Open thine Hand wide but Man shuts it fast and will not be easily moved otherwise If the Grace and Authority of Almighty God will not do now as he spake the World into Being so he will at length send forth his Word and it shall be actually recompenced for all manner of Disobedience For the Needy shall not be always forgotten the expectation of the Poor shall not perish for ever God will make it up to them at present by inward Comfort and Contentment and by considering their Condition hereafter when theâ— shall see what others suffer for now shutting up their Bowels of Compassion against them He provided for them also after the same manner as the Earth to maintain us For he said let the Earth bring forth and it was so Gen. 1. 11. The Earth though dull heard the Word of the Lord. To Man he likewise Commands to minister to his poor Brethren expecting of him to be freely obeyed because he can therefore he refuses some do and some do not and even the first in too scanty a measure not according to the proportion God hath given them The generality do not at all out of Conscience towards him it may be something in compliance with national Laws and Customs of the World but not out of respect had to the great King and only Lord thereof There may be seen a Providential ordering that Humane Constitutions tend only so far as to provide against the Universally Corrupt and Disobedient state of Mankind but still the Exercise and Tryal may be had for free Obedience So here the Law of the Realm hath made a slender Provision for the Poor and nevertheless room is left for the Alms of good and willing people God doth oblige from his own Dominion Property and Greatness and also by Arguments taken from themselves Mark how pathetically the Holy Ghost speaketh When thou seest the Naked that thou Cover him and that thou hide not thy self from thine own Flesh Isa 58. 7. Importing that thou being the same altogether shouldst give what they self woulst desire if in the same need And if thou draw out thy Soul to the Hangry and satisfie the Afflicted Soul verse 10. Measure by thy self when thou art thus let thy Soul be in his Souls stead nay to Paraphrase doth lose the excellency of Expression being such as no Humane Orators nothing but the immediate Inspiration of the Spirit of God can compose and set forth The Wise Men of old said little or nothing as to Alms-giving unless by way of Generosity and vain glorious Beneficence They thought it did derogate from Prudence to give away his own and see no good come of it Every one did hold that so fast that it was not in the power of Mans Wisdom by Argument and Perswasion to get it from them So far it is true for the Tongues of Men and Angels that can move people to every thing besides yet it is not sufficient that they might part with beloved Mammon though for support of their Poor Neighbour Nothing but the Revelation of God can do as to this for that where believed must perswade Men. These have the like reason to do it as others through Unbelief to refrain for they are not willing to part with a certainty for an uncertainty the Money they have in their Hands but if given away it is none of their own and they are not assured of finding any good thereof But who have Faith will not call that uncertain which God hath promised Sell that ye have and give Alms provide your selves Bags which wax not old a Treasure in the Heavens that faileth not Luke 12. 33. Seeing you are Mortal and must be taken away from your Riches and Possessions Is it not a better and a more Wise way so to dispose that they may stand the owners in some stead for it is certain and evident that to keep after the manner of worldly Men would avail nothing at all Whatever is spent in Pride or Pleasure in Prodigality or Vain things is consumed at the instant there is an end and no more but what is given that remains a Sacrifice well Pleasing unto God. He that giveth to the Poor lendeth to the Lord and that which he giveth will he pay him again Prov. 19. 17. For asmuch as ye have done it unto the least of my Brethren ye have done it unto me Mat. 25. 40. He which soweth sparingly shall reap also sparingly and he that Soweth bountifully shall reap also bountifully 2 Cor 9 6. There is no need of citing more Texts but for people to be put in mind and stirred up to comply therewith What hinders If ye believe in God ye must believe what he hath here spoken by his Son and Servants And this doth not depend upon an evil Heart of Unbelief or Fancy to the contrary but known to God are all his Decrees according to which he will deal with all Mankind at last Either Stupidity or want of Faith doth not alter the Case And since these things are so The rich of this World have the same Exhortation to be ready to Distribute willing to Communicate as now for doing as they do either by sordidly keeping or expending it in the Fashion and Sensuality for they may judge which is likely to turn to most Good and Benefit to themselves at long run They may as well send forth Benevolence to reap thereof in the Kingdom of Heaven as now the Husband Man soweth Seed in order to Harvest though for the present it seems lost and buried in the ground Do not shift it off from your selves to Clergy-Men who have Church Perferments and live by Religion and therefore are to give more freely Admitting that yet in this you argue against your selves are Enemies to your own Glory and Recompence There is much talk they should do this or that but there is no difference in the Commandments of God to one more then the other All are equally pressed to the observance of them there is nothing