in nothing be carefull viz. with a care of â—iffidence though we may with a care oâ— diligence But what would you have us do Why Pray saith the Apostle that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholicon an Universall remedy for any malady Iames 5.13 1 Kings 8.31.33.35.37 Psalm 107.13.19.28 it hath virtutem pacativam a settling and composing virtue 〈◊〉 quiets and stills the distempers of the soule as sleep composeth the distempers of the body it guardes our hearts and keeps us as safe as in a Garrison Hence Luther called Prayer the Leeches of his cares When Hannah was in distresse she goes to prayer and then was no more sad 1 Samuel 2.18 Pray saith Christ And your joy shall bee full Iohn 16.24 4. Get interest in God and assurance of his favour and thou hast all He that serves God all the creatures delight to serve him He is too covetous whom God cannot content He that hath the Sunne needs not complaine for want of the Starres He that hath tasted the sweetnesse of better things will easily contemne these low things Let us therefore turne our Covetousnesse the right way and if we will covet let it be the best things 1 Cor 12.31 and 14.1 Let it be the chief of our care first to get Grace and then Riches will follow Matth. 6.33 Prov. 22.4 Psal. 112.1.3 To this end â—et us compare Grace and Riches together 1. These temporall Riches are but drosse and dogges-meat reprobates for the most part have most of them they are common blessings But Grace is a choyce blessing and peculiar onely to the people of God 2. Riches are Transitory they may be lost or spent the more a man spends the lesse he hath but Grace is true Treasure durable Riches that better part which cannot be lost Matth. 6.19 20. Luke 10.42 This increaseth by spending Matth. 13.12 To him that hath shall be given i. e. he that shewes his Grace by Practising of it shall have more 3. Riches hinder many from Heaven few rich men shall be saved 1 Cor. 1.26 some but not many Corpulent birds seldom fly high These many things cumber them and this thick clay clogges and defiles them Luke 10.41 Hab. 2.6 But Grace is the Path-way to Peace and Glory 4. Riches breed discontent the more men have the more unquiet they be they are still unsatisfied Eccles. 5.10 But Piety breeds contentment and therefore 't is called Great gaine 1 Timothy 6.6 Godlinesse in the Power and Life of it is Gain 't is no aiery notional empty thing but 't is that which brings Reall profit to them that have it Now gain is Argumentum cogens 't is an argument that takes with all men why get godlinesse and you get gain 2. 'T is great gain there 's none like it hence it 's said to be profitable not for some things but for all things having the promises of the blessings of this life and that which is to come 3. 'T is great gain in respect of the Effect which it produceth viz. contentment When the soule is once acquainted with God a very little of these outward things will content us Psal. 16.5 6. and 23. 1 Philip. 3.8 This is the rare priviledge of Godlinesse that it can make us Rich without Riches as we see in the Church of Smyrna Revel 2.9 I know thy poverty but thou art Rich. Though she were poor in goods yet she was rich in Grace rich in contentment rich in Capite in Christ her head in whom all is Hers Rich in Bills and Bonds i. e. in the promises and Rich in Reversion having Title to Heaven and Happinesse 5. Exercise your selves daily in Acts of Love to your Neighbour and pitty to the poore this will losen your hearts from the World for as when money increaseth our love to it increaseth Crescit amor nummi quantum c. So by accustoming our selves to give our love to money is lessened as our money is lessened Many Acts beget an Habit and habits become strong and delightfull 6. Get contentment with your present condition what ever it be when the Apostle had disswaded men from Covetousness Heb. 13 5. Let your cenversation be without Covetousnesse let not onely an Action or two for one Action doth not denominate but let your whole conversation the series and course of your life all your Buying Selling Trading trafficking must shew that you are free from Covetousness But what means must wee use against this sinne Be content with present things Doe not carke nor care for hereafter but rest quiet and content with the present estate and condition of life which God hath allotted thee Be it little or be it much high or low a doing or Suffering condition be it sickness or health plenty or poverty still know that the present condition which God allottes thee is alwayes the best for thee because 't is that condition which the onely and infinitely wise God hath assigned to thee he knowes what 's best and fittest for us The little childe would have a piece as bigge as the Plow-man but the wise Parent knowes he would but spoyle it if he had it God knowes our strength our Parts and abilities and therefore that condition which he sets us in is ever the best for us Hence He commands us Having food and raiment to be content 1 Tim. 6.8 Having food not dainties and raiment not ornaments if we have things necessary for us and ours though we have not abundance we must rest quiet and contented A shooe too bigge for our foot overthrowes us Nature is content with little and Grace with less Bread and Water with the Gospell said Master Greenham is good cheere The Lord checkes Baruc for seeking great things for himselfe especially in troublous and calamitous times Ierem 45.5 Hence 't is that the holiest men have ever been the most contented men and if there be any Heaven upon earth it is contentment and inward Peace 'T is a flower which growes not in Natures garden it cannot reach it it is a Supernaturall lesson taught us by the Spirit of Grace and he 's a good proficient in the Schoole of Christ who hath learned it Paul had it Phil. 4.11 12 I have learn't to be abased and to abound Two hard Lessons 1. To know how to want Food Health Wealth Liberty to be stript of all earthly comforts and yet to sit down quiet and content is a high and a hard Lesson 2. Sometimes the Lord gives abundance to his people as he did to Abraham David Solomon Iob Iehosaphat c. and then to know how to abound is harder then to know how to want yet the Apostle was so exact a Schollar in the Schoole of Christ that he had learn't his Lesson both wayes both backward and forward he could abound and he could want Benjamin was called Ithar jad because he could use both hands and they were a notable Tribe but to know how
cinerescunt touch them and they fall to ashes True humility is a holy spiritual supernatural grace 't is a brokennesse of heart for sin as 't is sin Quia offensivum Dei aversivum à Deo because 't is offensive to God These empty soules God fills full of spiritual blessings for as in Nature there is no Vacuum so neither doth grace admit of any 2. 'T is the conserver and keeper of all Grace We lay up the richest Wines in the lowest Cellars and God lays up the choycest mercies in the lowest hearts The lowest combes are fullest of honey 'T is a rich Treasury and Store-house of Vertue every grace hath some mixture of humility there 's no Theologicall grace can be separated from it This keeps the soule free from the dint of Satans darts as the low shrubs are from the violent gusts of winde which shake and rend the taller trees These are not affected with Satans proffers nor terrified with his threatenings so that he can hardly fasten a Temptation on such I have read of one that seeing a Vision many snares of the Devill spread upon the earth he sate down and mourned and said within himself Quis pertransiet istaâ— who shall pass through these whereunto answer was made Humilitas pertransiet Humility shall pass through them 3. It makes us conformable to Christ our head who from his birth to his death from his cradle to his cross was even compounded of humility He hath set himself before us as our Pattern and commands us to learn Humility of him Mat. 11.29 we cannot write after a better coppy 4. 'T is the Path-way to Peace both Externall and Internall As Pride breeds contention and disquietment So humility quiets and composeth the soul and makes it with a holy silence to bear those losses crosses reproaches which would break the back and braines of a pround and wicked man As Wool by its yeelding and softness doth dull bullets and break their force so by stooping to God and man we pacify wrath He is so little and low in his own eyes that he cannot fall much lower Christ tells us that he that learns of him this Lesson shall find rest for his soul though he may have trouble without yet he shall have Peace within Mat. 11.22 5. It helps to prolong our dayes Impatience and fretfulnesse breed diseases and shorten mens lives but Humility Meeknesse and quietness are a meanes to prolong them as we see in Moses one of the meekest men in the world who lived 120. yeares his eye was not dimme nor his naturall strength abated Deut. last 7 God hath promised long life to such Prov. 32.4 and Hypocrates observes that Gall-less creatures live long 6. T 's the ready way to Exaltation and Honour Mat. 23.12 He that humbleth himself shall be exalted 'T is not he that is humbled against his wiâ—l as Pharaoh Ahab and the Israelites were but he that freely humbleth himself for many are humbled which yet are not humble there may be Humiliation without Humility mens estates may be broken yet their hearts unbroken humbled they may be in body yet high in soule Many make it their study how they may rise and get promotion behold the way humble your selves and you shall be exalted even to Honour here if God see it good for you As Ioseph Nehemiah David Daniel the Lord sets humble Mordecat in Hamans stead and humble Eliakim in proud Shebna's stead Isai 22.15 16 20 21. if men would but take this course it would save them much trouble and travell with chargeable expences However it would bring them to Grace and Glory which is the highest and best preferment 1 Pet 5.5 There is no entrance into the Temple of Honour but by the gate of Humility for as Pride goes before a fall so before Honour is Humility Prov. 15. ult and 18.12 and 22.4 God pulls down the high and haughty but he exalts the lowly and meek Luke 1.51 52. all the world cannot pull down an Humble man because God will exalt him and all the world cannot exalt a proud man because God will pull him down if then you will build high be sure to lay your foundations low 7. The humble soul is Gods House where he delights to dwell 't is domicilium Spiritus Sancti the Temple of the Holy Ghost Isay 57 1â— God hath but two Thrones the highest Heavens and the lowest Heart God over-looks the frame of Heaven and earth to look on a poor humble broken heart Isay 66.1 2. The Heaven is my Throne and the earth my foot-stoole But to him even to him will I look c. q. d. 'T is true those are my creatures I made them yet do I over-look all these to look on a truly humbled soule not with a bare look of intuition or generall prudence but with a look of favour and an eye of approbation complacency and delight Though the Lord be the most High yet hath he respect to the lowly Psal. 138.6 these are Gods Jewels and as we prize one jewell above 10. thousand peebles so God esteems one humble Moses above 10. thousand other men The lower we are in our own eyes the higher we are in Gods These are Gods Glory Isay 4.5 they give all Glory unto God and therefore God loves to exalt them to Honour 8. These are Gods Schollars whom he hath promised to direct and teach Psal. 25.9 these are of his privy Counsel to them he reveales the secrets and mysteries of salvation as Abraham Lot David Daniel with these he familiarly walks Micah 6.8 He that is most humble sees most of heaven He that lyes in the low pits rnd caves of the earth beholds the starres when those that walk on the tops of mountains discerne them not The proud God leaves to themselves to be sâ—ared in their own imaginations Luke 1.51 Had we less pride and more Humility we should have less Error and more Truth This is a comely Grace both in Speakers and Hearers How many that have affected Metaphysical speculations and high-spun Notions have fallen into the pit of Sinne and Heresy 9. These are the only prevailing people with God These are fit to lye in the gap and to intercede for a Nation The prayers of one such a meek Moses Samuel Iob c. may preserve a Nation from ruine Iob 22.30 't is their prayers which he hath promised to hear 1 Chron. 7.14 Psal. 10.17 God will have communion with none but such We must humble our selves if we will walk with him Micah 6.8 10. Such are sure of protection especially in times of common calamity Ezek. 9.4 when wicked men are broken and cast down thou shalt say there is lifting up and God will save the Humble man Iob. 22. 29. the bending reed is preserved when the stubborn Oakes are pluckt up by the Roots Sic ventos vincit dum se submittit arundo In pulsu quorum robora celsa cadunt
is a perfect Copy his steps we must follow his vertues we must imitate we must shew forth not a vertue or two but all those vertues which did shine in the conversation of Christ and made him glorious in the world all those must not onely be in us but must shine forth in our lives also 1 Pet. 2.9 Matth. 5.16 2. He 's an Example which none can equalize nor sufficiently admire we are apt to excuse our selves for not imitating Christ because he 's too high hence God in his wisdom hath provided Examples of a lower rank of men subject to the like Passions as we are The Scripture recoâ—ds what glorious things they have done and suffered for God and his honour Now these are patterns of our own rank and nature whom we must not onely imitate but labour to equalize and study to out-goe the best pattern of the best Saints that ever were We can have no excuse in these dayes of light if we come not up to the best patterns because we have more of the Spirit more light and more clear manifestation of God then they had Quest. How far must we imitate the Saints and be followers of them Answ. We may not follow any Saint whatsoever simply and absolutely but onely with a Quatenus so far as he is a follower of Christ. 1 Cor. 11.7 the Saints have had their failings and the best have a great deale of the old Adam in them They are Pillars of cloud for us to walk by but this cloud hath its dark part which if we follow we shall fall as they did There are 4. sorts of actions which the Scripture tells us were done by Saints 1. Some were sinfull as Davids adultery Peters deniall and these are recorded not for imitation but for Caution and admonition 1 Cor. 10.6 these things are examples that we might not lust as they did Their sins are Sea-marks for men to shun and not Land-marks to walk by It 's a sad thing to love that in David which he did abominate in himself Yet 5. good Lessons we may learn from the falls of the Saints 1. When thou readest of their sins it should teach thee not to idolize any Saint they were men as well as others and had their naevos and had need of a Mediatour 2. It may teach us that the best Saints may fall into the foulest sins if they do not watch yea into those sins they most abhorre Of all sinnes Peter thought himself most free from that of denying Christ and if a man should have come to Solomon when he had made that rare Prayer before all the people 1 Kings 8.22 23 c. and told him Well Solomon for all this Prayer that thou hast made thou wilt turn Idolater before thou dye would not he have answered with Hazael Am I a dog that I should do such things This shewes that the best have in them the Root of the vilest sins and if we be not upheld and preserved by Gods assisting grace we shall certainly fall 3. We may learn what sins are most prejudicial to us viz. Self-confidence this brought Peter down idlenesse and prosperity this brought David down Effeminatenesse brought Solomon so low 4. We learn that a holy fear is necessary to salvation Prov. 28.14 Phil. 2.12 and to have a holy jealousie over our deceitful hearts be not high-minded but fear for if such great Saints fell to such foul sins what shall such poor shrubs do 5. As you that never fell must read these Examples to preserve you from falling so you that are fallen must not despaire but read them that you may rise again by Repentance as they did Let us therefore watch and pray continually for the best Christian is like a man rowing against Wind and Tyde if he let go his Oares he cannot in a great while recover again what he hath lost 2. Some actions of the Saints were done by speciall instinct and instigation of the spirit these are not for our imitation Elijah calls for fire from heaven which the disciples desiring were checkt by Christ. Luke 9.54 Sampsons pulling the house on his own and the Philistines heads was by an immediate instinct of the spirit So was Phineas his acts Numb 25. we must not expect such extraordinary instincts and impulses of spirit in our dayes we must now to the Law and to the Testimony Isay 8.20 we must suspect such extraordinary impulses rather then expect them 2. Some actions they did by special command from God and if we have not such an extraordinary command we may not imitate them e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold which they never paid again because God bid them spoyle them but we may not do so Psal. 37.21 so God commands Abraham to kill Isaack we have now the word for our Rule and must not expect Revelations 3. Some were occasionall actions which they were not bound to in the general but meerly for such a time and in a case of necessity so the disciples must carry no scrip nor gold but preach freely Matth. 10.8 9 10. 't was as a Temporary command as appeares Luke 22.35 such was Pauls practise in working for his living Acts 13.3 and 20.34 4. Some actions of the Saints are acts of Holinesse and Righteousnesse grounded on the word of God and in these it is that we must imitate them There is a magnetical vertue and hidden excellency in good examples to allure us to vertue as there is a divellish efficacy in lewd examples to make us wicked Ieroboams wickednesse drawes Israel to sin so there is an heavenly efficacy in good examples when sanctified to make us holy Iudg. 2.7 the people serve the Lord all the dayes of Ioshua who was a good man and the Elders who out-lived Ioshua so long as they had a good example they served the Lord. If Crispus the Ruler of the Synagogue believe all his house believe with him Acts 18.8 Theodosius by his holy example made his Court a Nursery of Religion The patient sufferings of the Martyrs made many Martyrs Iustin Martyr tells us that the pious lives of the Christians were a meanes to convert him Hence the Scripture ascribes a converting power to good example 1 Peter 3.1 2. Their example will be a Cordial to comfort us in our distresses There is no misery that can befall us but it hath befallen some of the Saints before us Art deserted in thy own apprehension so was Heman Art poor so was Iob. Art persecuted so was David Art called to difficult duties so was Abraham so were the Martyrs called to forsake all If a man be to go through a vast howling wildernesse this is a sad journey yet if he see a beaten high way all along this is a great comfort to him in his journey This is our condition the way to Heaven is through a wildernesse of trouble our comfort is 't is a beaten way
Devil 2. Some of them are actually in League with the Devil 1. I shall prove that the Quakers and Seducers of our times are led by the Devil thus All Lyars and Blasphemers are led by the Devil But our Quakers are notorious Lyars and horrid Blasphemers Ergo. The major is clear The Minor I prove by its Parts 1. The Quakers are notorious lyars They publish nothing but lying doctrine lying Revelations lying Signs 2. Never men spake blasphemies with greater confidence and impudence they lay all their bastards at Gods door intitling his spirit to all their brats saying they were moved by the spirit to do this and that vile act They tell you they are Christ equall to God as Holy as just as good as he c. 2. Argument All contemners of Scripture Sabbaths Sacraments Order Ordinances Magistracy Ministery c. are of the Devil But Quakers are such as you may see at large in that excellent piece The Irreligion of the Northern Quakers p. 4. c. Mr. Fowler against the Quakers p. 45. c. and Mr. Claphams whole book 3. Those that deny the Resurrection of the body the day of judgment any heaven or hell those are certainly led by the spirit of the Devil But the Quakers do thus See M. Clapham against the Quakers Sect. 6. p. 31. c. The time would fail to tell of the Whoredoms Adulteries Rayling and dissembling of these wretches which may be seen in the Books I refer to These Monsters not men are not onely led by the Devil but in League with him which I prove thus Those that have the Infallible Signes of Witches those are Witches but many of these Quakers have the infallible signs of Witches Ergo. 1. The first infallible sign of a Witch iâ— the having of a familiar spirit So soon as ever the League is made with the Devil one or more evill spirits are familiar with them as hath been oft confest by Witches these Familiars appear in variety of shapes and forms to some they come in the shape of a man to others like a Dog or Cat or Rat or Hare like an Owle a Toad or an Humble-bee as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer when he lay with a Quaker upon which arose a great wind and storm which so affrighted Spencer together with his blowing hard in his face and hissing like a Goose towards his mouth bidding him expect the power to come that he was glad to out-run the Quaker I find also that Fox a Ring-leader of the Quakers is strongly suspected by some pranks he plaid to be a Sorcerer and Martha Simonds is suspected to be a Witch and a Whore V. Farmar against Nayler p. 3.10 2. When those about them shall see the familiars of such persons or when they shall intice any to receive their familiar and have offered it to any or when their Associates shall peach them this is a strong presumption if not a clear evidence of witch-craft Thus it was in Spencers case and in one Toldervey Thus they dealt with Gilpin they never let him rest till they had brought him to the Devil who entred into him and made him shew tricks and then the Quakers bid him hearken to the Voyce within him to the Spirit and Light within him i. e. in plain English they bid the man hearken to the Devil that was in him This may give us some Light what they mean by the Light Spirit and Voyce within them viz. the Devil that is in them 3. When they can inchant men when by tying a Ribband or inchanted bracelet about the wrist they can make men prophesy and do strange things or when men come to their meetings and shall be made Quake with them and fall into trances as divers have done which have gone amongst them these things smell strongly of witchcraft Thus Fox by holding men by the hand hath made those who before were disaffected to his way to become strong abettors of it So when by their howlings and yellings they affright not only men but dogs swine and cattle as these have done favours of too much familiarity with the Devil So doth their diabolical trances and raptures and their Quaking and affectation of violent motions of the body So the â—astinesse and beastlinesse of some in their Quakings Purging upward and downward with most distorted gestures and fanatick postures groveling on the ground foaming at the mouth running naked in the streets Roaring and making a hideous noyse shew plainly that they are acted by the unclean spirit and doing many strange things which men ordinarily cannot do argues some league with the Devil by vertue of which they do it Object Some of these have good Parts and can speak excellently Ergo they are not in league with the Devill Answ. It doth not follow for Balaam had excellent Parts and could speak well as you may see Num. 22. 23. 24. yet a sorcerer limb of the Devil So Simon Magus was esteemed an Oracle when he was a Devil Acts 8.9 10. 2. The most of these Quakers are soâ—s never did there arise such a sottish senseless generation in the memory of man What strange non-sensical expositions of Scripture have they Set the Monks and Friars aside and I think there was never such a generation of Sots and Dottrels in the world The Devils Image is most visible on them He is the Prince of Darknesse Pride lying Malice Blasphemy and these are his genuine suns and sujects resembling him to the life Upon what grounds these persons are suffered thus to sow the Devils seed they best know that tolerate them I wish it be not laid to their charge in the day when the Lord comes to reckon for the sins of the time 'T is dangerous leaving it to God to vindicate the dishonours done to his Name in matters of Religion Whose heart can endure or whose hands can be strong in the day when the Lord shall visit for sin Exek 22.14 Might I be so bold I should supplicate those Reverend Divines at Court who are fouly abused by one Atkinson a blasphemous Quaker meerly for asserting the Fundamentals of Religion This wretch calls the Trinity a Lie denieth the Scriptures to be our Rule denieth the Deity of Christ and in terminis saith that to say Christ is God and man is a Lie besides he cryes down Sacraments Fasting Prayer Magistracy and Ministery To be silent and patient when we our selves are wronged is Christian and Divine but to be silent when God is blasphemed and that in Print Luther calls it a cursed silence Far be it from me to asperse those Reverend Divines They may have answered Atkinson and I not hear of it or if they judge him unworthy of an Answer they may have arraigned him for a blasphemer However I beseech them in the bowels of Christ and as they tender his honour that
understanding Ieremy 6.16 Psal. 78 10. Isay 30 9.15 and 42.24 Ieremy 5.3 and 8.5 Zach. 7.11 Rom. 8.7 12. Gods Spirit will not alwayes strive with sinfull rebellious man Geâ— 6.3 but when he hath used all means to reclaim them and they will not be reclaimed he will give them up in judgement to their own hearts lusts so that he who is filthy shall be filthy still Revel 22.11 and since they would not be purged they shall not be purged from their sin till they dye Ezek. 24.13 13. Such sin against the Attributes of God 1. They sin against his Wisdome as if God knew not which were the fittect time for them to repent in 2. They sin against his Iustice whilest they say in their hearts God will not punish though they be impenitent Deut. 29.19 20. 3. They abuse his Goodnesse and Patience which should lead them to Repentance Rom. 2.5 Hence those that have favour shewed them and yet will not learn righteousnesse are charged with this that they will not behold the Majesty of the Lord Isay 26.10 14. Such sin against equity and common Reason Reason it self bids us speedily obey such as counsel us for our good especially if they be our superiours If a Prince should send a Pardon to a Rebel provided he humbled himself and submit Reason it self tels us that such a one were very unwise if he would not accept of mercy upon such easie terms 15. Consider what an exceeding hard thing it is to Repent 'T is no less then the change of nature old customs and habits which are very hardly broken Ier. 13.23 To change a Lion into a Lamb fire into water darkness into light is a work of omnipotency and such is Repentance 't is not in our power 't is Gods free gift and must be accepted of when he offers it 2 Tim. 2.25 16. Consider the vile nature of sin 1. 'T is the Poyson of the soul. Rom. 3.13 now the sooner we vomit up this poyson by a free and full confession of it the better 2. Sin is the souls sickness it stabs and wounds the conscience now diseases and wounds the longer they go undrest the â—â—rdlier are they cured 3. It 's a Thief to us and a Traytour to God It robs us of our strength Peace and comfort now the longer a Thief keeps possession the harder 't is to cast him out and to entertain a Traytor to our Soveraign is Treason 4. 'T is a Debt Matth. 6.12 Psal. 51.1 now the further a man runs in debt the harder it is to get out again 3. 'T is Folly madnesse darknesse blindnesse filth c. and therefore with all speed to be opposed and purged out 17. We would have God to hear us speedily Psal. 131.2 and 77.7 then 't is but Reason that we should hear him speedily and if we may not say to our Neighbour Go and come again to morrow much lesse to God Prov. 3.28 18. We shall cause joy in Heaven Luke 15.7 1. God himself rejoyceth that he hath a new son he esteems more of one poor humbled repentant sinner then of ten thousand proud Pharises who in their own conceits need no Repentance 2. Christ rejoyceth to see of the travel of his soul and that he hath a new member added to his mystical body 3. The Holy Ghost rejoyceth that he hath a new Temple to dwell in 4. The Angels in Heaven rejoyce that they have a New Fellow-servant to sing praises to their Lord. 5. The Church rejoyceth that one more is added unto their number 19. 'T is a point of the highest wisdom to know and improve the day of our Visitation 'T is only the wise mans heart that discerneth times and seasons Prov. 22.3 Eccles. 8.5 â—phes 5.15 16. he is wise to redeem the Time past with repentance the time present with diligence and the time to come with providence He observes the fit time of doing Gods commads 'T was the high commendations of the men of Issacher that they were men that had understanding of the times and knew what ought to be done 1 Chron. 12.32 'T is one of the highest acts of Practical wisdom rightly to improve the seasons of Grace 20. Lastly the neglecting and squandring away these seasons of grace brings Ruine to a person or Nation God hath appointed a season wherein to call and convert men and those that slight these seasons undo themselves when the harvest of grace is past and the summer ended no wonder if men be not saved This very sin ruined Ierusalem the not knowing the day of her Visitation Luke 19.42 44. when God gives people space to repent and they will not repent then he casts them into a bed of sorrow Rev. 2.21 22. Upon the well or ill spending of these seasons of Grace depends our eternal Weal or Woe Let then these Considerations Quicken thee to a speedy improvement of them that thou mayest have cause to blesse God that ever thou readest these lines and they may never be a witnesse against thee for thy negligence in that great day of the Lord. God records every Sermon he sets down the day and year when 't was preacht Isay 1.1 Ier. 1.2 3. Hag. 1.1 and he will one day reckon with us for them and therefore we had need to live up to our Means and Mercies and to answer them with an holy and obedient conversation that our Sermons may rise for our Justification and not for our Confusion Let us sow to the Spirit betimes for as men sow so shall they reap he that in the Seed-time of his youth sowes nothing but Tares and wild Oates in the harvest of his age must not expect a crop of corn But he that sowes to the Spirit shall of the Spirit reap life everlasting See more Reasons Madens Ser. on Luke 19.42 c. 14 15 16. D. Prideaux Ser. on Mat. 5.23 p. 20 21. Fenner on Prov. 1.28 Gen. 6.3 Luke 23.42 Dyke on Repent c. 16. p. 150. c. Mr. Ier. Dyke's select Ser. on Prov. 23.23 p. 359. and on 1 Thes. 5.19 p. 27. D. Preston on Sacram. Ser. 3. p. 326. Tayler on Titus p. 47. c. Mr. Obad. Sedgwick Rev. 3.20 Mr. Grosse Ser. on Luke 19.41 p. 242. Mr. Wheatly's Redemption of Time Mr. Ant. Burgesse Spi. Refining 1. Part. Ser. 75. and Mr. Iohn Downams Warfar l. 2. c. 29 c. p. 184. Fol. Mr. Sangars Morning Lect. Rev. 2.21 p. 211. Mr. Froysel his Gale of opportunity Mr. Beesly Ser. 8. on Eccles. 12.1 Mr. Chishull on Luke 19.42 From a child thou hast known the holy Scriptures 2. Observe Young Timothies should read the Scriptures betimes Those that are devoted to the work of the Ministery should bee seasoned betimes with Scripture-Learning they must even suck it in with their Mothers milk 1 Tim. 4.6 They must not give themselves to the Reading of Tristlers as many young men that first begin with School-men Controversialists
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
kindness shall not depart from thee neither shall the Covenant of my Peace be removed Their Peace may be interrupted and clouded for a time but it shall never be totally taken away for their seed abideth within them even the spirit of Peace and comfort Though the good mans beginning may be troublesome and sorrowful yet his end is Peace Psal. 37.37 3. This Feast is an excelling Feast all other Feasts compared to this are meere hunger and empty things This excelleth all other Feasts in three particulars especially 1. In respect of the Founders of it viz. the Lord of Heaven and Earth the God of all comfort and consolation He onely that made the conscience can remove the guilt of it and by his Spirit infuse comfort and make peace there Other Feasts have men for their Founders 2. In respect of the nature of it This is a Spiritual Feast full of Spiritual delights and comforts other Feasts are but carnal corporal sensual ones that feed and delight the carcass and outward man onely 3. In respect of Duration 't is not for a day or twelve dayes but for ever 't is a continual Feast 't is a Feast in prosperity and a Feast in adversity a Feast at home and a Feast abroad a Feast in publick and a Feast in private a Feast by day and a Feast by night a Feast in a prison and a Feast in a Pallace this is the happiness of such as get and keep good Consciences they keep holy day every day be it clear or cloudy He enjoyes a perpetual serenity and sitteth at a continual Feast As it is the misery of the wicked that their worm never dies so 't is the happiness of the Saints that their joyes which are begun here shall never end This is the beginning of Heaven here Romans 14.17 't is Heaven upon Earth 't is praeludium caeli a taste of the joyes of Heaven This is the Heaven of Heavens as in ill conscience is the hell of hells without this heaven would not be heaven to us When all other Feasts can yield us to comfort yet this will and that in three times especially 1. In the times of common calamity when sword plague and famine are abroad then shall such be secure and safe Iob 5.19 20. and 22.29 Psalm 91. In troublous times this will be a Noahs Arke to save us from perishing with the world A Zoar to shelter us from wrath to come This will be a Simon that will help us to bear our Crosses when the Spirit of a man is once assured of Gods favour it can cheerfully endure all losses crosses and calamities Proverbs 18.14 His Motto is Miser sit qui miser esse potest Let who will be miserable he cannot 2. At the houre of death when mirth and musick can doe us no good then a good conscience like a faithful Ionathan will speak comfort to us and be a Davids harp to refresh us even in the pangs of death as we see Nehemiah 13.22 Isay 38.3 This inward Peace made the Martyrs goe as cheerfully to their stakes as many do to their weddings 3. At the day of judgement a good conscience will stand us in more steed then all the riches or priviledges of the world such shall then be received with an Euge well done good and faithful servant thou hast been faithful in a little I will make thee Ruler over much enter now with thy Lord into that place where he hath his joy and glory Matth. 25.22 4. Observation 4. Every faithful Christian is a spiritual Souldier for Paul speaketh not of himself onely as he was a Minister of Christ but as he was a faithfull Christian he fought the good fight in his general and particular calling he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul he did not make a flourish like a Fencer which beats the Aire but he fought in earnest and beat the enemies of his salvation 1 Cor. 9.27 28. This he enjoynes Timothy 1 Tim. 6.12 to fight the good fight of Faith and to defend it against all the temptations of the Devil oppositions of the world and lusts of the flesh For this reason he calleth Achippus his fellow-souldier Philemon 2. All the saints in their several generations have been fighters in this spiritual sense for in this war all is spiritual our weapons are spiritual our enemies spiritual our warfare spiritual and our victories Spiritual 2 Cor. 10.3 4. Noah by his righteousness warred and witnessed against the unrighteousness of the old world Lot against the Sodomites Moses against the sinnes of Egypt and Israel Daniel and the three Chaldaean worthies fought against the Idolatry of their times Elijah Isay Ieremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages which they lived in All these agonies and combates are but the same which the Saints did formerly pass through Philippians 1. ult here the Church is Militant in Heaven she is Triumphant here she is said to be terrible like an Army with banners Canticles 6.4 and to have an Armory whereon there hang a thousand bucklers all shields of mighty men Cant. 4.4 No man can get one foot of ground against sinne and Satan nor keep it without fighting Let Nehemiah but once begin to build the walls of Ierusalem Tobiah and Samballat with his confederates will presently oppose him Let Zerubbabel begin the worke of Reformation and Mountains of opposition will suddenly arise Zach. 4.7 If Christ set but his face towards Ierusalem and Samaritans will hate him Let Saul become a Paul and what persecutions abide him in every place Acts 21.23 When the woman the Church is in travel of the Man-child of Reformation then expect from the Dragon floods of Persecution Revelations 12. Let a man be once inlightned and converted to the Faith he must presently looke to endure a great fight of afflictions Heb. 10.32 Satan will be wrastling with him and try to give him a fall Hence it is that Iob 7.1 and 14.14 calleth the life of man a warfare Is there not an appointed time to man or as the margin of your Bibles Is there not a warfare because war of all other actions hath its appointed times We are all Way-fairing and war-fairing men our life is nothing else but a continual bickering with a world of tentations corruptions and dangerous assaults We are beset round and therefore we must fight round Especially Gods faithful Ministers who are the Captains and Leaders of the Lords people and are placed in the Front of the battle must expect the most furious assaults The Devil hateth every good man but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his Stars in his right hand as we are subject to greater opposition so we are under Christs special protection People therefore had need to be much
when renewed is the most noble sublime and choycest part of man not only her Tongue or Hand but her soul yea her spirit shall praise him Luke 1.46 47. The Spirit is more then the Soul Hence some by soul would have the Inferiour part of the soul to be meant as the sensitive powers common to us with bruits which respects naturall things And by Spirit the Superiour faculty of the Soul the Rationall part especially when enlightened and renewed by the Spirit of God which respects divine and spirituall things So the Apostle distinguisheth between soul and spirit 1 Thes 5.23 2. Zealously and Transcendently with the highest intention of affection As God is the most High so our Praise must be answerable We must extoll and exalt his Name Isay 25.1 as the Angels in heaven do though not in Equality yet in Conformity and Similitude Hence the Saints call up all the Powers of their soules to this work and make new songs of praise Exod. 15. Psal. 69.30 See how Deborah rowseth up and quickens her self that she might the better quicken others Iudg. 5.12 The reiteration of the words do shew her earnest affection to the work 3. Speedily without delay so soon as ever we recive a mercie we should presently give Thanks So did Deborah Iudg. 5.1 the same day that she received a victory the very same day she sings praise We may begin too late we cannot begin too soon As God loads us daily with mercies so we should daily praise him Psal. 68.19 20. 4. Voluntarily freely chearfully all Gods people are Voluntiers Psal. 110.3 it 's no service that is not Voluntary compulsive Praise is no Praise 'T is for beasts to be driven against their wills aguntur non agunt As in alms God loves a chearfull giver so in this Spiritual alms God would have our praises flow as water from a spring freely not as fire from a flint with much hammering and striking 5. Beleevingly and in faith As our Prayers so our Praises must be put up in the Name of Christ he must sweeten our odours with his incense Revel 8.3 he is that golden Altar which sanctifieth all our services Colos. 3.17 Ephes. 5.20 givnig Thanks unto God alwayes 1. Habitually and dispositively our hearts should be kept in such an holy frame that on all occasions we should be ready to praise God 2. For all things that God shall send on us or ours for prosperity and adversity for sicknesse and health for poverty and plenty what ever God doth with us we must Thank him 3. In the Name of Christ these calves of our lips must be offered on this Altar Hos. 14.2 6. Humbly none can give Thanks Rightly but he that gives Thanks Reverently Heb. 12.28 our very rejoycing must be mixt with trembling Psal. 2.10 make a man first Humble and he 'l soon be Thankfull as we see in Iacob Gen. 32.10 and the Prodigall Luke 15.19 he counts it an honour to be Gods hired servant Such a one looks upon all as mercy no merit Hence when the Lord would make men truly Thankfull he sets before them their misery Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt Nehem. 8.17 and to remember that their Father Iacob was a poor perishing Syrian Deut. 26.5 they must acknowledge the meanness of their Originall that they might the better magnify Gods goodness and free Grace in raising them 7. Holily from a pure heart Praise is unseâ—mly in the mouth of sinners Their sacrifices are an abomination to God 'T is in Sion and not in Babylon that praise waits for him Psal. 65.1 'T is only Saints that are called to this work Psal. 33.1 and 145.10 they have speciall mercies as Justification Sanctification Salvation c. and therefore it much concerns them to be Thankfull 8. Considerately We must weigh and ponder all circumstances as spices pounded smell more sweetly Hence David descends to particulars Psal. 136. per totum 1. Consider the freeness of Gods mercy when thou wast dead in Trespasses and sins and hadst no eye to pity thee nor loveliness in thee yet then God spread his skirt of love over thee and said Live 2. Consider the fulness of Gods mercies They are for number numberless Psal. 139.17 18. Mercies to soul to body in estate in the Church and in the Common-wealth c. Meditation on these things will be like oyle to the Lamp it will inflame and inlarge our hearts it will sweeten mercies to us Psal. 104.33 34. and strengthen us in Gods way Neh. 8.10 Since this duty is so highly pleasing unto God be much in it The repetition of the Act will intend the Habit and therefore be practising it on all occasions Hast children give Thanks for them Gen. 29.35 Hast victory over thy enemies give Thanks for that 2 Sam. 22.1 Hast good success give Thanks for that Gen. 34.48 He that would see more for Thanksgiving may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18 and Mr. Bridge on the same Text. Mr. Ieanes Thanksgiving Serm. for Taunton D. Holseworth on Hos. 14.2 Mr. Gataker on Gen. 32 10. Church his Treasury p. 318. D. Spurstow on the Promises chap. 20. 8. Vnholy Fitly hath the Apostle yoaked these two together Unthankfull Unholy seeing every act of Unholinesse hath much Unthankfulnesse in it every sinne we commit against God is a Transgression not onely of the Law of Holinesse but also of the Law of love and kindnesse there is much ingratitude in sin An unholy man is a profane man one that slights God and his wayes one that savours not spirituall things but is wholly addicted to the world and its pleasures preferring these Earthly and Temporall things before Eternall Now this Unholiness and Profaneness is twofold 1. In Doctrinalls 2. In Practicalls 1. In Doctrinalls In the last dayes men shall publish unholy Doctrines and profane Principles Profane men will invent profane Tenets and profane fables which the Apostle commands us to shun 1 Tim. 4.7 6.20 what profane doctrines are publisht in our days who lists may see in Mr. Edwards his Gangreen 1. Part. p. 15. c. Edit 3. and London Ministers Testimony and Mr. Bartlets Balsom in fine 2. In the last dayes men will be profane in Practicalls No true piety will appear in their lives but they will be full of Pride Self-conceit Covetousness Hypocrisy Malice and all Unrighteousness They will violently rush into sin without any Fear of God or Reverence to man Hence the Apostle rangeth profane persons amongst the vilest sinners 1 Tim. 1.9 10. 3. Such as rend the bowels of their Mother that bare them these are impious and profane in S. Austins judgement 4. A prophane man most properly is one that lightly esteems the holy things of God one that slights God his Sabbaths Sacraments Servants Ministers and all Gods holy things In a word he is
one that preferres Earth before Heaven the World before the Word Gold before Godliness the body before the soule and the shadow before the substance These have their portion in this life and had rather part with their part in Paradise then their part in Paris like the profane Israelites that preferred the Garlick and Onyons of Egypt before celestiall Mannah and with the ungratefull Jewes preferre Barrabas before Christ upon this account Esau is stiled a Profane man Heb. 12.16 because he sold his Birth-right an heavenly priviledge for a meales meat for a trifle The Hogs and Dogges of the world make light esteem of the Holy things of God Mat. 7.6 we have too many such Esanits in our dayes But let such know that as they have prophaned Gods name by slighting him so he will set lightly by them and make them profane by exposing them to publick contempt and shame Matth. 2.8 9. and as they had no regard of his honour so he will have none of theirs Psal. 89.39 Isay 43.28 and 47.6 as they trampled Christ and the tenders of his grace under their feet Heb. 10.29 So they as vile and contemptible persons shall be trampled upon by others Such as despise God shall be despised 1 Sam. 2.30 So much the Notation of the word implyes Now for the coertion restraint and condemnation of such persons the Law was made 1 Tim. 1.9 10. they are lyable to the curse of God as profane Esau was Heb. 12.17 Oh then labour for Holinesse which is opposite to this prophanenesse They were set directly one against another Ezek. 44.23 as profanenesse debaseth a man so piety exalts a man and makes him shine like an Angell amongst men No life so Honourable Comfortable and Commendable as you may see in my Beauty of Holinesse chap. 8. VERSE 3. VVithout Naturall Affection IN the last dayes men shall be so vile that no bonds of Nature can bind them and no wonder for they that are blasphemers of God disobedient to Parents ingratefull to Benefactors must needs at last come to that height of inhumanity and brutishnesse as to be without Naturall Affection They shall not only be without Humane affection which is a love to men as they are men or Christian affection which is a love to good men because they are good but they shall be without Natural affection towards those to whom they are bound by the bond of consanguinity and affinity and by a speciall instinct of Nature to shew a tender love and respect unto These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those inate and tender affections which are planted in our Nature by the God of Nature towards those to whom we are conjoyned by the bond of Nature Such is that naturall affection which is between Parents and their children Husband and Wife Brother and Brother Kindred and Country a Governour and his Family There is no Nation so base and barbarous but there are some sparkles of this Naturall affection towards their own Yea the very bruit beasts we see are very tender over their young The very Lionesse the Beare the Tygre the Eagle the Hen yea the Bitch will rise up in judgement against those unnaturall Parents that provide not for their own Men love their Riches they love their Houses they love their Horses ye their Dogs but not with that naturall affection as they love their children And though some may be so unnaturall as to bloâ— out this natural affection Isay 49.15 and Saul to his sonne Ionathan and to David his Son-in-Law 1 Sam. 19.14 15. and 20.33 and the Gentiles Rom. 1.30 yet see how tenderly David is affected even to a Rebellious Absolom 1 Sam. 18.33 and Paul to his Country-men and Kins-men Rom. 9.3 and Iacob to Ioseph Gen. 37.55 and to Benjamin Gen. 42.38 and 44.22.29 30. Now is not this unnaturall sin the sin of our Age Was there ever more want of Naturall affection in Parents to children and children to Parents 'T is true many exceed in their love and are apt to dote upon their children as David did on Absolom and are too fond of them But do not many offend in the Defect for want of natural affection How many Parents correct their children and servants without moderation or mercy How many children do rise up against their own Parents and betray them into the hands of persecutors Mat. 10. â—1 Luke 21.16 yea and Parents against their children How many speak against their own Mothers sons Psal. 50.20 the Brother supplants his Brother and the Neighbour his Neighbour Ier. 9.4 The wife of the bosome like Eve labours to draw the Husband from God and a mans enemies are those of his own house Micah 7.5 6. 'T was the glory of the Primitive times that they were so loving and unanimous that their enemies could say Ecce quà m se mutuò diligunt Behold how these Christians love one another but now we may say Ecce quà m se mutuò dilacerent Behold how they torture and teare one another in words and deedes How many kill the fruits of their wombs others never provide for their Families but spend that on themselves at an Ale-house in a day which would maintaine their Families a weeke Unnaturall bruites nay worse then the beastes that perish for even the Sea-monsters suckle and support their young Lam. 4.3 such are worse then Heathens let men professe the faith in words yet if in their deeds they deny it and be not carefull in a prudentiall providentiall way to provide for their owne they are worse then Infidels in this respect for they by the light of Nature know that 't is their duty to provide for their own and though they be barbarous yet are they not so barbarouâ— as to cast off naturall affection to them 1 Tim. 5.8 God will surely visit for such sins Amos 1.9 Obad. 10.11 12 13 14. Lastly whereas there is planted in us a naturall affection to the Land of our Nativity insomuch that Heathens have been prodigall of their lives for the good of their Country yet how many are there amongst us that by destructive courses seek the ruine of their Mother that bare them and the land that nurst them True we must love our Parents love our children love our friends and neighbours but the publick good must be preferred before them all This then informs us of their folly who plead for a Stoicall Apostacy commending the want of naturall affections as a point of perfection which the Lord condemnes as a great imperfection accounting that for a Vertue which the Apostle reckons for a great Vice So that to banish them out of man is to banish man out of man and to make him a stock rather then a Stoick The Affections are not sinfull per se and in themselves but only by Accident when they are misplaced and set upon wrong objects or not kept to their just proportion so that they neither exceed nor come