wherin the Perfection of God lies And press after such a Perfection as the divine Perfection is then when we are Perfect as God is we shall be Perfect indeed Doct. 1. It is the duty of Christians to endeavour after Perfection Were it not the duty and concernment of Christians thus to do Christ would neither command Counsel nor exhort them to it To be Perfect is to be every way compleat in all the excellencies of a Christian 1st As to the kinds of these to have all those excellencyes which a Christian is capable of he is imperfect who is dificient in any of these Now These are of two Sorts 1st Intellectuall perfecting the understanding whereby the man is made in the true light clearely and distinctly to discern all those truths which are of moment for the bettering the heart and life every way these truths are various 1st Such as concerne the State wherein we are so that we may not be mistaken here Judging our selves to be in the State of grace while we still continue in the state of nature or in the state of nature when we have already passed into the State of grace This full assurance of understanding as the Apostle calls it in Colos 2. 2. Is requisite to compleat a Christian for where this is wanting their will not be that Peace of God which passeth all understanding Phil 4. 7. The Joy unspeakable and full of glory 1. Pet. 1. 8. Which are necessary both 1st To vnite the heart freeing it from distracting feares what to do and what to expect which wherever they prevail hinder a man from being intent upon his main business of glorifying God and Saving Souls his own and others 2ly To satisfy the Heart that it may not adhere to or hanker after Vanityes here below and so be drawen to lay out its time strength and parts for the procuring or securing these and 3ly To inlarg the heart from an ingenious sense of the greatest mercyes received from God unto Sinners and earnest desires of pleasing and honouring that God who has already done much And has given an assurance of doing more And 4ly To strengthen the heart that the man may have both Courage to grappel with all the difficultyes of actiue and passive duties and might to overcome them being not infeebled by those misgivings of heart which those who are doubtfull of their state are Vnavoidably subject to 2ly Such as concerne the heart How to understand it as to all its principles whether good or bad how to observe it as to all its workings and motions with their rise and tendency how to improve it in Purity from defilements in liberty from slavery to Sin the World and Satan in life and strength to do and Suffer the whole will of God 3dly Such as concerne the life to bring it unto an Vniversal conformity to and complyance with the holy righteous and good will of God Hereunto conduce whatever makes known the nature of Sin with Sins Vgliness and mischeivousness The severall instances of duty as we are brought into severall conditions and stand in severall relations to God and man the necessary coincidence of duty with interest so that what ever we are obliged to upon any consideration we are as much concerned about every way and not onely to be perswaded thus much in generall but to discerne the particular duty the prudentiall wayes to be taken according to the varietys of Circumstances times Places and Persons for discharging duty in so advantagious a manner so as to bring most Glory to God most comfort and edification to our selves and brethren The cautious to be used in discovering and declining temptations Least by them we be insnared seduced out of the way of duty and drawn unto any Sinfull and distructive Courses Of such a Perfection in intellectualls St. Paul speakes 1. Corrin 2. 6. We Speak wisdom among them that are Perfect 2ly Morall such as have a more immediate influence both upon heart and life to better Borâ— In the heart are Principally four 1st Purity from all fillthy lusts whether Devillish as Pride and malice or worldly ambition for the vain applause and honours of the World and covetuousness after the wealth of the World or Sensuall Such as carry out after case and Pleasure in meats drinks recreations and other sensuall delights 2ly Humility low thoughts of our selves not onely as finite Creatures who have whatever excellencyes we have not only originally from but dependently upon another who gave them at first limmits them as to their degrees and operations continues them dureing his pleasure can recall them when he will But also as Foolish feeble Sinfull creatures Not knowing how to avoid the Greivous consequences of Sin nor yet how to bear them being pleased in such mean thoughts and very well content that others should entertaine the like of us 3dly Faith I speak not of the first act of faith which vnites the soul unto Christ and thereby puts in it a Principle of new life but of those Acts of faith which proceed from the life allready received from Christ as living upon God both as to our naturall and spirituall life and the comforts of both aboue means when we have them expecting no advantage by them to the making the World-tolerable Death acceptable life fruitfull heart gracious conscience peaceable Further then they are sett in with by the wise Powerfull and living God And without means when God deprives us of these knowing that the alsufficient God is abundantly able in himselfe to supply whatever is wanting in the creature 4thly Love to all God and man Acqaintance Strangers Freinds and Focs which Love puts us upon serious care and faithfull endeavours to please and honour God for that is all which he is capable of from us to promote the solid comfort and real welfare of our brethren so far as in us Lies As to the life there are these 1st Obedience and readiness to do whatever the Lord requires of us be it never so displeasing and cross both to our inclinations and interests never so difficult putting us to great intention of mind great toil of body great expense of estate never so reproachfull losing us not only the Favour but the esteem of those whose approbation we most desire and Exposing us to the contempt and censure of the most Then obedience is right when it is Sincere as to its principle and end universall as to its extent And constant as to its duration Walking in all the Commandments and ordinances Blameless Luke 1. 6. That ye may be Sincere and without Offence till the day of Christ Phil 1. 10. Compleat in the whole will of God 2. Patience Chearfullness in suffering whatever the Lord lies upon us without Grudging inwardly murmuring or complaining outwardly either of our own condition or against God and his instruments be our Condition never so greivous and tedious Strengthened with all might c. unto all patience Col 1. 11. Lett
patience have its Perfect work Iam. 1. 4. 3. Resignation unto Gods hands to be disposed of by him as he pleases lett him if he will deprive us of all our Comforts cross us in all our desires frustrate us of all our hopes plunge us into all extremity of Sufferings saying with Ely it s the Lord let him do whatseemes him good 1. Sam 3. 18. with David if he thus say I have no delight in thee behold here I am lett him do to me as seemeth good unto him 2. Sam 15. 26. with Hez-kiah Good is the word of the Lord which thou hast spoken 2. Kings 20. 19. with St. Paul I am ready not to be bound only but also to die c. Acts. 21. 13. These I refer unto the Life not that they do not begin at the heart but because they are most conspecuous in the life whereas the operation of the other is oft more inward 2ly As to the degrees of these excellencies for though these were all found in a Christian so that he were not wholy defective in any usefull knowledge humility Purity Faith Love Obedience patience resignedness Yet were Knowledg obscure confuse doubtfull ineffectuall in him were purity partiall so that it onely freed him from some pollution but not from all were humility in a low degree so that though he did not greatly affect esteem and applausse yet he could not patiently bear open contempt reproach and contumelious using were Faith so seeble that though it did at last overcome all feares and doubtings yet this were not till a long time not without much adoe were love so Narrow as to confine it self but to some few persons or partyes so fickle as upon slight provocations to be Changed into quite another thing so cold and feeble as to put upon doing and suffering little whereby the good of others might be promoted and Secured were obedience partial that it had not respect to all God's Commands temporary and endured but for a while only so long as outward advantages allured to it Formall haveing onely the carcase of it but wanting the Soul if it the Heart servile not out of any Love to God or goodness but either out of hope of reward or fear of Punishment were patience weak that it could bear little or shortwinded that it would not bear long were resignedness limited to some certaine things and not extended unto all so that we could not say without any reserve proviso or exception with them Acts. 21. 14. The will of the Lord be done I Say were not all these excellencies in a Christian in the highest degree that he is capable of he Would not be a Perfect Christian Perfect indeed in one sense he would be having essential perfection or whatever is requisite to make him a true Christian as a man is a man if he have body and Soul though as to his body he be never so deformed and defective and as to his Soul he be never so depraued in moralls and intellectuals but he would not be Perfect as to a graduall Perfection as a Child is not a Perfect man though he want none of the integral parts of a man Nor as to integral Perfection as a man that wants an Eye or Hand or Leg is an Imperfect man Quest. But wherein lies the obligation which a Christian is under to labour after Perfection Answer 1st He owes this unto God 1st that we may honour him by being like him for he is Perfect then we most really declare the high thoughts which we have of Gods excellencyes when we Count them worth transcribing into our selves 2ly That we may please him in being conformed to his will This is the will of God even our Perfection as well as our Sanctification 1. Thes 4. 3. 3dly That we may obey him who Sayes be Perfect 2. Cor. 13. 11. his Law being Perfect Psal 19. 7. 4thly That we may be fitted for serving him acceptably following him fully as Caleb did Numb 14. 24. Readily doing and Chearfully Suffering what ever he calls to and that with Single hearts 5thly For enjoying him fully for God being a Perfect God we shall never be fit for that intimate communion with him which does Compleat our happiness and fulfill the good pleasure of his will without we be Perfect too 2ly He owes this unto his Brethren that he may do them less hurt more good 1st The more Perfect any Christian is the more earnestly desirous the more solicitously carefull the more unweariedly diligent will he be to do all the good which he has ability and opportunity For 2ly The more able will he be to do good 1st His Councels will be the more wholsome more suitable and more seasonable the greater prudence he has 2ly His example will be the more quickening edifying attracting the more Wisdome Holiness and righteousnes there is in it 3dly His labour will be the more industrious more unwearied the greater measure he hath of spirituall life to prompt him to them strength to carry him through them 4thly His prayers for others will be the more servent frequent prevalent the more Love there is in him to excite them the more Faith to encourage them 3ly He owes this unto himselfe the more Perfect any Christian is 1st The more Serviicable his life will be he 'l have more will more Power of doing what may promote God's Glory and mans good he 'l find more encouragement to it more pleasure in it Now it s a Christians intrest to be as Servicable as may be The more he does for God or man the greater is his honour the sweeter his comfort the higher will be his reward 2ly The more comfortable his Death will be 1st He will be every way more fitted for those Joyes and Gloryes which he is entring into he will have a greater capacity for them a deeper sence of them 2ly He will be more assured of them reflection upon his life will give some assurance when he can say with Hezekiah he has walked before God in truth and with a perfect heart Esa 38. 3. with St. Paul I have finished my course 2. Timo 4. 7. Reflection upon his heart and the principles there inhering and working for he who finds grace here need not doubt of glory hereafter Direct actings of faith and Love will incline him to expect confidently good from God aboue all that he can ask or think The sealing of the Spirit will make a more discernable impression in a heart more prepared and the light of the Spirit will give clearer evidence in a more purified heart and the terrours of Satan will less prevail where he has less place 3ly The more glorious his reward in Heaven will be The more Perfect any one is the more Capable he will be of Joy and Glory as Souls are Widened here so they shall be filled hereafter The more Perfect any is the more fitted he will be for Joy and Glory for the righteous God does proportion
Can we expect that People should ever give over Separating from our Congregations how strict soever the provision made by the Laws be when having a great famine in their Souls and a thirst for the word of Knowledge they come amongst us and get none If there be any here that can account it nothing though the great and dreadfull God be provoked poor Souls be Everlastingly undone a Flourishing Nation laid desolate a Church well ordered as to the main miserably torne in pieces by Schismes a Ministry which hitherto God has Honoured by using it to the Converting and edifying of Souls laid aside as an useless instrument I know not what to say to them which I can hope will take the least hold of them they may go and follow their Pleasures â—ark and â—oil in the World to be Rich and great and in the mean while quite forget that it was any part of their duty to preserve saving Knowledge Only let me tell them this time may come when they shall too late find it was a duty when Judgements have pursued and overtaken them and Conscience is awakened out of its long sleep when outward afflictions press and pinch and Terrours of Death and Hell Affright and all Comfort and help from Creatures fails and the man knows not which way to turne him or what will become of him then they will wish they had Considered it sooner But for you My Brethren who have engaged in this great work following the inward call of God being fully perswaded in your hearts that by devoting your selves this way you might do God and his People best service let me speak a word to you and my self Let us make it appear that how hard conceits soever some have of us we have a sense of and regard to our duty as well as they while we faithfully discharge it Let us confute the prejudices which prevail much in the World against us as if we were a generation of men that might be best spared by being really usefull let us manage our business so that their Consciences may Justify us when their humours and Interests engage them most in the quarrell against us 1st Let us Labour to grow in Knowledge Reall Spirituall Experimentall Solid and usefull Knowledge let us faithfully set our selves to do Gods will and he will make us know it Get our hearts made more pure then our heads will be more clear Earnestly press after the Spirit of truth and Knowledge which is able to reveal unto us the hidden things of God and to lead us into all truth Let us study throughly our own hearts we need not read over the Whole impression and the Bible these we shall find the best Books out of which we may be sufficiently furnished with what ever is usefull Let us faithfully make use of our talents that God may encrease them 2ly Let us in holding out Knowledge be faithfull instant in season and out of season and wise also let us meddle little with disputable Points these take them generally come not near the heart of Religion they do small good a great deal of harm making People proud Talkative and quarrelsome Diverting them also from the main of Religion to impertinencies Deal gently with Conscientious dissenters they will not be won by being reproached and â—ttaunted by being rendred odious to those about them by Nicknames Railing against their mistakes will not confute them neither will it heal their Sores to be ever in handling them No it is Found by Experience that False opinions are sooner undermined then battered and the warm Sun causes the Traveller to lay aside that Cloak which the Blustering wind could never have forced from him Make vse of Knowledge rather than shew of it lest thou prejudice the more sober and understanding persons against thee by giving them too Just cause to believe that thou art studying more to gain applause then to do good Some while they affect to seem learned make themselves Ridiculous yea and nauseous too while they vomit up as it were amongst the People their crude Matters which if they had been throughly digested into strength of reason would have made the Consciences of People feel that they do understand themselves So while they seek credit they miss it and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it which Weakens the Force of it Let us thus set our selves to preserve Knowledge and Knowledge shall preserve yea advance us God himself will own us wipe away our reproach and secure our interest and every way bless us People shall owne us and readily hear us Chearfully submit to us in the Lord heartily bless God for us And we shall either see of the Travell of our Souls amongst them and be Satisfied or however we shall know that our Judgment is with the Lord and our work with our God though Israel be not gathered and great shall be our reward in Heaven Proverbs 3. 5. 6. Trust in the Lord with all thine heart and leane not unto thine understanding In all thy wayes Acknowledge him and he shall direct thy paths THis Book was writ by one of great naturall parts who had all imaginable advantages whereby to improve them to the height besides those Supernaturall Endowments of Knowledge and wisdom he begg'd of God and obtained It containes in it severall usefull directions learned and tryed by Experience for the ordering of ones wayes in the fear of God with discretion so as to decline the snares of this present life comfortably to wade through all its troubles profitably to make use of all the Occurrences of it so as daily to get ground of Corruption to grow in purity and Heavenly mindedness fear of Love to faith in God submission to him meekness and holiness of heart ingenuity and goodness towards men to provide for and make sure of peace Joy and Glory to the Soul unto all eternity In the begining of this Chapter he falls upon his instructions with a winning insinuating compellation a temper expressing much tender Love and serious care My Son He enforces them with very powerfull perswasions from the reall advantages they bring along with them If a long Comfortable and honourable life be of any worth the rules which point out the certain way to these are of weight But what are these In generall Two 1st Make Conscience of all thy ways and keep thine heart Continually in Exercise to find out what is thy duty in every particular case that thou mayest set about the serious practice of it Ver. 3. Know that mercy and truth goodness reality are the main things ye ought to addict your selves unto you must get your hearts purged your lives Reformed from all malice and guile filled and adorned with what ever is akin to tender Love and honest sincerity But how shall one know what is Duty and what will really promote mercy and truth in the heart and life This is wisely inquired for
its being and its bounds Now if Gods Love and goodness be Infinite they must be Universall because what is Infinite is as great as great can be and can have nothing greater then its self but a love and goodness which do extend to all are certainly greater then these which extend only to some few Objection But if God's Love and goodness be Universall then it must needs work towards all and if it do so then all must be benefited by it Answer 1st It s true all are benefited by it for from this love of God all receive their being and Life the conveniencies and comforts of this life more or less the meanes whereby they may be advanced to and assured of a better whatever hearts they have to make use of these means whatever Wisdom and grace and comfort any receive in the consciencious use of these means 2dly That some are not more advantaged by this Love and Goodness it is not because this Love and Goodness is a wanting to them but they are a wanting to it and their own intrests For men are not capable of the highest Communications of love and goodness till first they be fitted for them and the fitting for these being a work of Common grace is carried on by such a power in such a way as is resistible for though a Man cannot quicken and save himself yet without doubt he having free Will enough to do evill he may destroy and ruine himself he may Resist that grace which he is obliged and concerned to follow and which if he did follow so far as he may and ought it would lead him to an higher degree of grace which would lead him unto happiness Object If God love all then he must hate none yet the Scripture Declares that he hates some The covetous the Lord abhors Ps 10. 3. The wicked and him that loves Violence his Soul hates Psl 11. 5. Answ God while he hates and threatens and punishes them still loves them he loves the Person whilest he detests the vice he loves them as they are his creatures as they continue what he has made them and hates them onely as they have marred themselves and indeed it is Gods love to them which makes him hate them for he onely hates them as they are enemies to themselves as well as him and all Gods threatenings and punishments unto the worst of men during this life have a naturall Subserviency to reclaim them from those principles and practises which are opposite unto their interests and distructive unto their Souls God by his Judgments endeavours to imbitter unto them all Sinfull habitts and acts that hereby he may cause them to cast them off with detestation saying get ye hence If any thing take men off from the pleasure of Sin it must be feeling the Smart which it occasions And this Universall love and goodness is in God one of his Cheif perfections we may well count it so when the wise God who knowes how to set a due estimate upon every excellency does give the precedency to this Hence 1st He delights most in it now every one delights most in that which best suits him and he apprehends most good in If therefore the all-knowing God be not mistaken in his apprehensions that must have the greatest goodness in it the enjoyment whereof excites in him the highest pleasure Now its goodness and the exercise of it that God most delights in and he proclaims it to all that he is for this I am the Lord which exercise loving kindness c. For in these things I delight Jer. 9. 24. As if he should Say If I have any delight at all and sure we cannot suppose the ever blessed God to be without that wherein the main of a Christians happiness does consist it is in such things This is a noble pleasure which doth not the least unbecome him who is accomplished with the highest excellencies Mic. 7. 18. He delights in mercy mercy is but this love of God exercised towards a sinfull miserable creature and God delights in mercy as every thing delights in doing that which is most agreeable to its inclinations which it is most used to and does with the greatest ease with the least reluctancy what it is every way the most perfect in 2dly He glories most of it and truely he is but of a very weak Judgment who being endowed with many excellencies pitches upon one of the meanest and lowest to make his boast of and prizes himself most for that which is of the least worth When Moses had a great desire to see Gods glory and God was willing to comply with him in this desire he onely tels him I le make all my goodness pass before thee Exod. 33. 19 And God who best knew his own excellencies and the true value of each when he had a mind to display them in their greatest lustre and to become his own Herald in setting forth his most glorious titles insists upon those most which speaks love and goodness under their different habitudes and opperations Exod. 34. 6. The Lord God merciful and gracious longsuffering and abundent in goodness and truth keeping mercy for thousands forgiving c. As Musitians meeting with a pleasant note discant and quaver most on that 3dly He is most exercised in it Love and goodness runs through all Gods providences which are but a texture of Goodness Wisdom and Power But that which makes up most of the providence and is most conspicuous in it is goodness wheras the wisdom of it is not descernable but by a peircing eye and upon a close veiw Men are most exercised in that which either they take most pleasure in it best agreeing with their inclinations or they expect most glory from it serving to display their cheif excellency Now certainly what the most perfect being takes greatest pleasure in must have in it the highest perfection what the most wise being Judges matter of the highest Glory sure has the greatest worth in it All the paths as well as wayes of the Lord are mercy and truth Ps 25. 10. The Church takes notice of nothing so much in all Gods providences about her as his mercy and goodness Ps 136. 1. 26. He is good his mercy endures for ever She thought that whatever else there was in providence there was enough of this she thought also she could give no higher commendations unto providence then to say their was much of mercy in it View but all Gods works from the begining to the end his work of Creation Conservasion Gubernation Redemption Sanctification Glorification some of which all men are concerned in and better for and you shall find a continued vein of goodness run through all 4thly He does most concerne himself to promote this in the world Now every thing dos most endeavour to communicate that which it most excells in thus the fire diffuses its heat the Sun disperses its light every thing by generation multiplys its owne peculiar
wherin he does greatly transcend brutes yet 〈◊〉 it be seperated from goodness it is a most mischeiuous thing and though fool be looked upon as a great reproach rendering a man very contemptable as good to little yet knave is a greater reproach rendering a man odious for it represents him as a dangerous person And of all knaves the subtil knaue is looked upon as the worst Power is a thing which many are very ambitions of for they think its a brave thing for any to be in a capacity to do what ever they have a mind none being able to oppose them but certainly if a mighty man be not a good man too he may be feared as Devils are in some places and tyrants every where but he shall never be intirely Loved and Cordially honoured The onely thing therefore that does discover how excellent a being God is how amiable and honourable he is that setts forth his glory unto the life and represents him in such a way that every one is ready to love him adore him admire him every one according to the Principle they are acted by such as are truely gracious in a gracious way and such as are still in their naturall estate according to the inclinations of naturall ingenuity the dictates of naturall Consciences I say the only thing which does make the most lovely representation of God is his carring on things so that it may evidently appear that he has no designe upon any and that he does hearâ—â—ly seek the good of all so far as he may without doing otherwise then is fitting 1. Vse For information 1st If God be a God of so universall love and goodness then certainly none can Perish utterly irrecouerably everlastingly if he can prevent it It s true God is so absolute in his supremacy that he might do whatever pleases him without being in danger of being called to account by any he is so mighty in his Power that he might do any thing which can be done for the salvation of Souls he is so reaching in his Wisdome that if any advantage Offers it selfe for the reclaiming any from their lusts and Sins he can seasonably sett in with it for the improving it to the utmost And yet it must be acknowledged that some are ruined beyond all hope and help and will be ruined and God does not hinder not because he will not for were this the reason certainly he would not be a God of that infinite love and goodness which he is taken to be But because he cannot and yet this impotency of God proceeds not from his weakness that he is not able to do what is necessary to be done But from his excellency that he cannot be willing to do any thing which is not Fitting to be done which is contrary to the rules of prudence Justice and honour For it is a thing altogether Vnreasonable that people should be dragged into Heaven whether they will or no when they dispise all the glories of it disgust all the joyes of it neglect all the means which may bring them thither resists and stifle all the importunate Perswasions which the influences of the Spirit the Power of ordinances and providences press them with It is very certain and will be found so at the Great day whatever men fondly conceit in this their day whilest they make things Just as they would have them that none do Perish but through their owne gross and strange negligence though none be Saved without the infinite mercyes and Almighty power of God 2ly Then surely animosities and quarrelings and persecutions can never please God lett them be carried on under what pretence soever for what is so diametrically opposite to his very nature can never be gratefull to his will Nay to pretend Religion for that which is so extremly contrary unto the nature and designe of Religion is an abomination in his sight I do not reflect here upon any partyes upon account of their different opinions and different practises in ways of Religion for I am of that mind that unless men wink and Suffer themselves to be led blind-fold by one who sees no further then his brethren no better if so well there will be variety of Judgments and wayes But what need 's this alienate affections Why should this fill with Jealousies and aniâ—osities one against another Why should this whet tongues And why should this fill hands with Swords and Clubs and fagots Can such practises as these be acceptable to that God who is the God of love and peace Can these promote the end of that Religion whose precepts promises examples does aime all at love and Charity There is one Religion which has the inpudence to Condemn all Religions besides its selfe and for the most part finds the same measure that it metes out to others being condemned by all others and one of the maine things which she is Justly blamed for is that vncharitableness she shewes to all but her self wherein she is too much followed by the most that Seperate from her But let Religions pretend never so speciously so long as the true Nature of God is understood which is love and goodness so long as the main designe of Religion is understood which is to advance men unto that frame of Spirit which is most conspicuous in God that Religion will never be imbraced which ownes any thing contrary unto true love and goodness And certainly there is little love shewed unto those persons who suppose they be in an errour are forthwith sent to Hell to carry their errour with them And as little love to others who possibly by crueltyes may be terifyed but will never be Convinced 2. Vse For consolation to all those who are really interested in God If God have such a love as extends to all that are not only Strangers but enemies what love must he have for those who are intimate friends his Children if he has Love for those who are like the Devil how great love must he have for those who are like himself that Vniversall love which God beares to all if rightly understood is so far from distroying or undermining his peculiar love to his chosen and Choice ones that nothing can possibly be sound more conducing to establish it St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect HAVING dispatched the insinuation viz. that Vniversall love is the perfection of God himself who is every way the most Perfect being I come now to the exhortation which consists of 1st A duty exhorted see to be Perfect that is to do what in us lies to be so 2ly A motive to induce unto a consciencious setting about the discharge of this duty God is Perfect and therefore we should endeavour to be so too 3dly A direction to guid us in our endeavour after perfection that we may not be deceived and take up with a false perfection in stead of a true Let us rightly understand
communion in affliction there was not that union in affection which might be expected He finds use of all his Rhetorick to perswade them to agree together and Love one another Cap. 2. Ver. 3. Notwithstanding that God by his severer providences did as it were knock of their fingers from laying hold on earthly things and called them to higher Enjoyments there were such as would be minding the World still Chap 3. Ver. 19. This he cannot mention without tears Now St. Pavl being very Sensible how dangerous both these distempers were how distructive to the peace of the Church without which there can be little mutuall edification he does what in him lyes to cure them To this purpose knowing some differences between Euodias and Syntijche two leading Women and considering that clashing of Parties arises from and is fomented by the disagreements of Heads he sets himself most to compose these 1st He declares how much he Loves them and how much they are his Joy and Glory and thereby teaches them how much they should tender one another 2ly He conjures them in all Love to stand fast in the Lord and so discreetly intimates to them that the ground of their Jarring is want of keeping close to God walking in the Spirit 3dly He earnestly intreats them First One then the other that they would agree together in matters of Religion And hereby gives them to understand that one whose Judgment in such matters they have no reason to dispise does discern more harme in their contests then possibly they themselves are aware of it being a great peice of folly to spend ones Zeal time Care and diligence in composing such differences which might continue without any prejudice there never wanting some business of concernment in the Church to employ them about He expresses agreat deal of humble condescention in that he lovingly Beseeches those to agree whom he might have Strictly Comanded And thereby gives a Gentle yet home Check to that pride which usuably is the spring that gives motion to all dissention 4ly He endeavours to engage others to Sett them on improveing the Jnterest they had in these dissenting persons And their prudence to bring them to an accord He intreats A friend of his that as he had formerly found him a faithfull Companion in his Labours He would not now fail him but assist him in this He tells him it is their weakeness that they cannot agree of themselves desires him to help them he minds him setting aside this miscarriage that they were discerning persons Had laboured with him in the Gospell 5thly He calls them to such a Christian duty which if rightly practised would swallow up those foolish base stingy principles which are the root of all discord Pride peevishness self Love As for the other distemper which hangs much upon such as have a reall work of grace begun upon their hearts that they may not give way to it he minds them that it is a troublesome thing it fills with cares tells them 't is a needless thing they might have what they want and need at an easyer rate if they would it is but letting God know what they have use for and what they desire The words are intended as a comon Antidote against both distempers and therefore set in the middle between the more particuler remedyes of each Where you have 1st An intimation of mans Naturall disposition he is prone to be eager and Vehement about matters of Less concernment while in the mean time he can allow himselfe to be careless And negligent enough about matters of higher worth greater weight larger and Lastinger use 2ly A tacit Check to this mans Bent with a plain Declaration of a Christian temper they should not be thus violent they should be more moderate So moderate that all who have any thing to do with them may take notice of this moderation 3dly A serious Exhortation to the practice of this Duty backed and set home with an Argument to perswade the reasonableness of it The exhortation is to Labour after a Spirit of Moderation And then so far as they attain it to express it towards all Men tho of different Judgements ways enemys such as give the greatest provocations to you to make you forget what becomes Christans The motive is short but full capable of different senses so as best to suit the Latitude of the Duty The Lord is at hand You are apt to overprize your own opinions and wayes to Cry them up to impose them upon others to quarrell with those that will not bow to you here you are very Zealous in this you justifye your selves this you make your glory but I wish you did understand and consider that the business of Religion is of an higher Nature then Notions and Observances It is the getting into Christ Living in him and to him And this is attainable sooner then you are aware of Even now while you are wrangling about these Low things for the Lord is at hand sure whilst you thus holy contest about your own fancyes and forget the main and most uncontroverted Principle of Religion I mean the forgiving and forbearing one another you little think Who stands by and Who looks on Know ye that the meek lowly holy God the God of peace stands by is at hand Whilest you are thus eager in Carking and toiling for the outward supply of your life you little consider that he who careth for you is at hand while you are thus hot in pursueing your own vengeance returning Evill for Evill You little consider you take no notice that He is nigh who says Vedgance is mine leave it to me I will repay it Doct. Though it be naturall for men to be violent in what they set about Yet it is the Duty of Christians to behave themselves with such moderation That not onely God and their own hearts but even the Consciences of all men may bear witness to it Here are severall things to be spoke to 1st What moderation is 2ly About what things it is conversant 3ly How men are to blame in the neglect of it about These things 4ly Whence this want of Moderation proceeds 5ly How it comes to be a Christian Duty to press after It and practise it 1. As to the First Moderation as here taken is somewhat within Which does temper allay cool and calm the heat vehemency violence boistrousness of man's thoughts desires intentions resolutions actions whereby they Love choose care for endeavour after any thing person or opinion Besides and be low Christ If not in and for Christ More then they should Not with that indifferency and resignation they should This ought to have place 1st in matters of Religion whether opinions or outward observances which have not such A necessary convexion with the Spirit of the Gospell righteousness and true Holiness faith and Love but without them these may be attained 2ly In matters of the World such things as tend to promote either a Mans credit
a Turk Is not this the Drunkards quarrelling about the praises of peace and Sobriety It was the challenge of Old against the Protestant Religion that it bred nothing but Factions and Rebelions 3ly It is the best way to bring those that are mistaken to the knowledge of the Truth Truth would always prevaile if it was right managed not held forth with disadvantage Boisterousness does give just occasion to others to suspect that what is held forth is not truth since it has so little influence upon the Heart to the purging it from passion Besides Men have a prejudice against such as deal roughly with them and cannot easily think they mean them any great good and therefore expect little from them and so attend not however Scolding is no Argument to convince People they are in an Errour neither is it the way to bring Men into the Truth to knock it into your heads with Hammers Men are men and must be dealt with as rationall Creatures if you wou'd perswade them you must speak to their Reasons and Consciences or you may as well hold your Tongue if you Provoke you do but bemud Mens minds so that they cannot take in the cleare Light of your Argument 4ly It is but a due Conforming to the most Vniversally acknowledged precept of Christ 1st The clearest Rule of Equity in Nature Christ bids his Diciples Love one another This is granted on all sides not one amongst the Various Sects of Christian Religion has the Face to deny this Some indeed do question whether Christ do require of those that profess him that they should do it by taking up and tying themselves to any outward observance whatever and so for other things yet whilest those that do go under the Name of Christians differ almost in every thing else some or other confidently denying and that not without very high pretences of Rational and Scripturall grounds what others with as full perswasons assert some or other slighting as a superstitious invention of man what others very Religiously observe as an ordinance of Christ how ever all agree in this that Christians are bound by Christ's precept to Love one another Now I am sure did but people charge their Consciences more with the discharging of this most unquestionable duty of Love there would be less need of calling them so much to Moderation For if we do but observe the working of that naturall inclination and passion which the World usually gives the name of Love unto And withall do but consider what a powerfull influence it has upon Parents Lovers Friends to the sweeting even the sowrest disposition towards those they Love If we mind how many Distempers affection bears with how many vices it winks at how many faults it excuses how many provocations it puts up and passes by Can we imagine that the Love which is commanded by Christ wrought by the Spirit and is a very reall participation of the divine nature Should come so far short of this Can we think that this more large noble pure strong principle were it indeed in us would not restrain us from quarrelling with one another Because our Brothers Head is not as big as ours because he cannot believe what we call white is so Untill he see it to be so with his own eyes Because he desires he may not be tyed to our Spectacles and takes upon him to wear Cloaths not of The same colour and shape with ours And let me tell you some understanding and conscientious Persons are of the mind that when once the Righteous and Alwise God Shall set up his impartiall Judgment ask What 's the matter and weigh the severall pretences as one day he will many of those hot contests which are kept up amongst Christians with so bitter animosities almost on all sides will be found able to produce no fairer grounds to Justify their unchristian Janglings there those Just now mentioned You see then that while Christ does expresly command us to Love one another Yea all men even Enemys he does vertually and consequentially forbid us to use towards any upon any pretence of difference whatsoever such words and carriages as we could never use towards them did we but Love them though but with the Love of the World Neither must we expect that such a slender Plea as a pretence that it is in the cause of God and Religion will serve our turne to Justify us in the sight of God for a breach of the highest and most undoubted law of Christ any more then the Pharisees Crying It's Corban could excuse them while they refused to supply the necessiti's of their poor Parents Nay rather it will be an agravation of our Sin while we Patronize it upon God and make Religion a Sanctuary for wickedness To oppress is a great iniquity but to plead foâ— and Justify oppressions because hereby we are enabled to give alms to build hospitalls this is an higher abomination it is Offering unto God swines blood and bringing the hire of an Harlot into the Temple 5ly It is a doing that which even the Common light of nature calls for this is acknowledged even amongst the Heathens as one of the Clearest and certainest rules of right that every one should doe as they themselves would be don to this our Saviour Commands Matt. 7. 12. Now look a little into your owne hearts ask your selves would I willingly were I in a mistake be Derided for it Upbraided with it Persecuted for it should I not Judge it more reasonable that others should pitty me endeavour to Convince me Supposing the Errour to be dangerous Does not the greatest damage accrew to my selfe thereby And what because I am blinde and have lost my way must I therfore be Spit on Trampled on abused Because I am not so happy as others in finding out the truth Must I therfore be made more miserable then I am Because God has left me to mine own ignorance and darkness must man add affliction to affliction 6ly To do otherwise is but to misimploy that Heat Vigour Vehemency which God has put into us unto another use then God intended it For God intended this Zeale for the consumeing of our owne Lusts not the singeing smutting of our Brothers Name this fire in us was made to warm our Neighbours not to scorch and Burne them and shall we make no better reckoning of Gods gifts then to wast and abuse them Do our selves and others harm by that which God ment for both our Goods may not this prouoke God to keep his mercys to himself and not put them into Childrens hands to Cut their own Fingers and to Slash their Neighbours with 7ly It is an unreasonable thing to be more Seven in smaller Crimes then we allow our selves to be in greater Let a man distemper his body besott his parts wast his Estate squander away his precious time undo his Wife and Children venture his Soul in swilling and drinking we bear with him let him
waist his strength slur his Reputation disgrace his Relationes in Lewdness and Wantoness we bear with him still do we shun their company as we would do the Plague and cry out with them out of the World But let a poor honest Soul while he is Sincere and earnest in the pursute after truth But stumble into an Errour or what is accounted so we presently Cry Heretick oh take heed of him Come not neare him it is not fit such an one should breath Crucifie him Why what evil hath he done What 's the matter Why him rather then the other 1st Is an Errour more Infectious and catching I am sure there are many that do not so much suite and gratify our Corrupt inclinations as these Lusts do Nay some there are that exceedingly thwart Mans naturall Bent most oft-times bring them into contempt reproach outward sufferings And here I believe the naturall self-Love which is in most will make them wary before they engage 2ly But it may be its more dangerous if it should take Indeed 't is possible such it may be as a mistake in the way may hinder one more in their reaching their Journeys end then a fall or two But as there are many useless truths so many innocent Errours all the harme they do is but to the Persons themselves And these rather expose to outward trouble which God oft times sanctifies to them for the good of their Souls then incline or encourage to Sin or hinder the work of holiness in their hearts do they not walk as closely with God grow as much in Spirituallity Heavenly mindedness in reall and solid Grace notwithstanding their mistakes as others with all their Orthodoxe knowledge And let me tell you God will one day enquire not how ingenious we have begn in our Religion but how sincere diligent faithfull not what our opinions have been but our graces not how we have talked but how we have lived 3ly What then is it a greater Sin to Live in a mistake then to Live in Drunkeness Whoredome Profaneness possibly I might thinke so too could I be perswaded that a mistake does more harme to Souls is less Consistant with Sincerity and honesty is more contrary to the Spirit of Piety and Holyness layes more blocks in the way to Love Meekness Lowliness resignation faith indisposes more to obedience and self denyal But untill I can meet with some Sober Consciencious Persons who are given to these and thinke they ought to be so perswade themselves they are pleasing and serving God in the mean time as I do meet with severall whom I have reason to look upon as very Consciencious in their mistake untill I find Drunken and Profain Persons notwithstanding their Drunkenness and Profaneness growing in Grace as I find some Erroneous persons notwithstanding their errour give me leave to question whether this be the greater Sin or noe 4ly But it may be t is an harder Task to forbeare those Sins then to avoid erring there being so many temptations to entice us to them so great a Suitableness in our nature to them But do's not the Love we bear to our Credits Estates Healths Relations Souls bid us refrain do's not Conscience Reason Scripture Check us for them Would not naturall principles carry us above these When alass how easy a thing is it to mistake Even then when we are most desirous to find the truth most carefull in seeking after it How Blind Dark Narrow Shallow are our understandings How many prejudices do we take in from our very Childhood How obscure and dubious is Scripture when read without the light of God How vain uncertain are the dictates and Creeds of Synods Councells Churches How little concerned do's God look upon himself to secure his People from those mistakes which he knows how to do them good by How apt to be swayed with the opinion of those we have an Esteem for If we consider but these and the like occasions of mistake which every one almost is surrounded with We shall find cause enough to conclude that one May easily err without any great Wilfulness Gal. 6. 1. 2. 3. 4. Col. 3. 12. 13. Phil. 2. 1. Vse 1st Then as we would approve our selves worthy of that Name we have taken upon us Let us carry our selves with that moderation that becoms Christians towards those that differ either in Opinions or Observances from us 1st Let us not willingly enrage the Ignorant against them by giving them those Nicknames which the violence of their Adversarys has branded them with 2ly Let us not make a worse representation of their Opinions to others then they deserve by loading them with those odious consequences which they themselves do as much disown and abominate as we do these two practices the Devil the Author of confusion has found very Vsefull to him for the keeping strife on foot in the Christian World 1st Consider how Christ behaued himself to his Ignorant and Erronious Disciples he dos not upbraid them with it quarrells not with them about it but quietly beares with them waits his opportunity further to instruct them better to informe them And 2ly This was the Apostles practice for the Composing of those many Differences of those Times between the Jewish and Gentile Christians They do not Magisterially dictate this is truth and who ever thinks or sayes otherwise are Hereticks No they leave it to the freedome of their Auditors to observe Jewish Ordinances or let them alone and all their diligence and care is to bring Christians to a mutuall toleration one of another so as to overlook those petty differences and not withstanding them to strive together for the faith of the Gospell to help one another in the way to Heaven Rom. 14. Phil. 3. 16. 3ly Vntill that primitive practice of undervaluing Smaller differences bearing with one another in them and laying the maine stress upon the great things of the Gospell Obedience Self-denyall Faith Love be revived I shall wish Peace and Truth may much flourish amongst us but truely I shall not much hope for it 4ly Were there but more of a Gospell Spirit in the World were but People come to that to see and be ashamed and loth themselves in their own sight there World not be such spying moâ—â—s in their Brothers eye there would be more shewing meekness to all Persons considering they themselves were sometims Foolish and deceived Tit. 3. 3. And 5ly If God should bring good people under the lash againe I wish it may make them make a serious and impartiall reflection upon their former Carriages and with Josephs Brethren when they found harsh usage from Joseph enquire whether this be not the just Punishment of their rigour and severity towards their Brethren Gen. 42. 21. It being a Righteous thing with God to mete out to any the same measure they have meted out to others 6ly How knowest thou but that allowance thou art so backward in making 〈◊〉 thy Brother thou standest
in more need he should make to thee Art thou sure he is in the wrong thou in the right how knowest thou this thou thinkest thy self in the right so do's he Thou art confident it may be so is he Thou producest Reason and Scripture so dos he thou alledgest the consent of such and such learned and good Men whom thou greatly accounts of he do's no less Hast thou studyed and prayed for the finding out of the truth he has done so too Hast thou suffered in Testimony to what thou Judgest truth If he have not done so thou knowest not but he may be ready to do the like when God calls him to it Obi. Why but it is a dangerous Arrour Answer How knowest thou it is Canst thou shew wherein the danger of it lyes 2ly Grant it be so thou hast more need to pitty him then to quarrel with him thou hast more need to deal with him so as thou mayest best hope to bring him out of his Errour Thou oughtest to take care least by thy passionate and untoward management of the Cause of Truth thou give people occasion so to loth it that they Chuse rather to fall in with the others errours Que. But would you not have us to be Zealous Answer Yes as Zealous as you will but I would first have you to understand what for I would not have you to run without your Errand as Zealous as you will but I would have you remember that venting of Pride and peevishness in Religion Loving and admiring and violently propagating your Opinions and ways is not Zeal As Zealous as you will but first let Zeal begin at Home let it burne up your Pride and Earthliness and frowardness and then when this Smoke is gone the light of it will serve you to guide the heat of it by Alass Men talk much of Zeal but there is less true Zeal in the World then there is true Love there is as much want of Zeal as Vse of it and it must First be got before exercised and put forth the same spirit enclines to Moderation that Enclines to Zeal Vse 2. Labour for a Spirit of Moderation A meek lowly and tender Spirit It s hard practising a Duty when it thwarts Nature this is a lovely God like Spirit were it not for this in what a sad case were we who hourly try Gods patience by greater provocations then mistakes amount to Vse 3. Condemn not any for putting that Duty in practise which you allow your selves in the neglect of If you will not be moderate your selves be not angry with those who in Conscience to God desire to be so smut them not with odious Names Vse 4. Whatever ill usage thou meetest with from the World be not discouraged in the due practise of Moderation Consider it is thy Duty and though Men may reproach and Curse thee for it the blessing of a peace maker shall be upon thee from the God of Heaven I know such is the madness of the World they are ready to quarrell with every one that will not engage with them in their Contentions one against another and he that goes about to part Two opposite Partyes provokes both against himself and seldom goes away without blows from either But count it no new and strange thing to be used as the Men of God have been used before thee Continue thou in Gods work still and he will answer the damage that accrues thereby to thee Vse 5. Judge those the best Christians who being Consciencious in all other dutys do not neglect this It shews a Christian Spirit it is an Argument of the Wisdome from above Which is pure Peaceable 6ly See thou hast more Cause of humbling thy selfe then Glorying If thou hast neglected Moderation thou hast omitted a Duty deceive not thy selfe nor vainly hope to delude God by putting a good Name upon a bad practise and Calling that Zeal which God Counts Hellish Fury 7ly Conclude not there is most of Religion in such as seem the eagerest all violent heats speaks not so much strength of Nature as the oppressition of some Distemper Let not any by Sin gain the reputation of being more then ordinarily Pious 8ly Learn the Wisdome and Justice of true Religion which requires such practises from its professors as tend most to promote and secure what all generally desire and that is peace to obviate the Slanders cast upon it by the worldly wise that it disturbs societys But 2ly A Christian ought to be moderate about the Concernements of this Life the Comforts and conveniencys Health Wealth and Credit Lovers and Friends c. In these people are then immoderate when they let out their Affections too much upon any of these giving them a greater share in their hearts then of right belongs to them That we love these at all is no fault they being the good Creatures of God But that we love them otherwise then we should more then we should here is the Immoderation As 1st When we love them more then God himselfe the Gift more then the Giver whatever it be in any Creature comfort whatsoever that we find any favour and relish in any chearing and warmth by It is but a drop a spark a ray of that goodness which is in God and is used by God as a bate to allure us to himselfe In whom alone the Fountain is to be found who alone is able not onely to content but satisfye us Now then we love these more then God when 1st We take more care and paines to procure these to our selves then to win the favour of God 2ly To secure these more then we do the Love of God 3ly When we can be quiet without God while we have these let God hide his face forbeare his visits withdraw his directions and Consolations no matter for all this provided Health lasts Mony comes in the World gives us its good word and Friends their smiles 4ly When God himself cannot please us without these let him reason the case with us as Elkana with Hannah am not I better to thee then ten earthly comforts Our hearts are so hardned in sorrow for being deprived of these we mind him not but go on grieving and fretting still 5ly When we will not give God leave to deny us these to Strip us of these as he shall Judge it meet but we will either have our own will in these or we repine at him quarrel with him take no care to please or serve him But 2ly We are then immoderate when we love these more then Grace which being the Life Health Strength Beauty of the Soul a Divine participation and resemblance a reall Substantiall Solid Lasting Good Is of greater worth much more desirable As 1st When we Grieve more deeply for our want or losse of these then we do for our weakness or decay of Grace It 's a trouble to us that we have not some outward comfort we formerly had or at least hoped for and still
has more reallity solidity suitableness Lastingness in it We know no better comforts we have had a veiw of no rarer beauties no tasts of Sweeter delights therefore we admire these 5ly Ill Example we heare those that abound in these Comforts Cryed up by the Vogve of the World for blessed men We see men reputed wise Eagerly striuing for these good men troubled they have no more of these 6ly Nearness of Temptations These we meet with every where and that continually and they steal away our hearts before ever we are aware 7ly The Devils Malice and Subtilty who makes use of these to ensnare our Souls by and thereby to keep us from Looking after some what better Hence he uses all his Rhetorick to woe us for these 8ly No Convictions of the Sinfulness That is in Letting our Affection run loose after these things 9ly No Consideration of the Danger that therby we run our poor Souls upon But yet Moderation is a duty for 1st It is Commanded 1. Joh. 2. 15. 1. Pet. 2. 11 1. Cor. 7. 29. 30. 31. 1. Thes 4. 13. Matt. 6. 23. 19. 2ly It is Practiced by Agur a good man then when he setts himself most in the sight of God when it s presumed he Composes himself so that he may best please God Prov. 30. 8. 9. 3ly Immoderation is prayed against by an understanding person Psal 119. 36. 37. The good of Moderation appears in the evil of Immoderation which is 1st A Contradiction to a Christian frame so far as any is a Christian he is in Love with God which is Inconsistant with the Love of the World one fire eats out another he is Holy Now what is Holiness but a Weanedness from the World the lusts whereof defile the Soul his Conversation is in Heaven There is his Treasure that way is his Love his Hopes his thoughts He is wholy resigned up unto God saying from the heart thy will be done therefore not choosing this or that for himself He delights himself in the Lord above Lower Comforts Trusts in him leans not upon these Lower Confidences he is Called out of the World Crucified unto it of another Spirit then worldly men his heart is not sett on the same things with them 2ly T is a worme unto his Grace While this is in any allowed of it Eats out all the life strength Vigour of the pure innocent meek lowly Nature draws the sap of the Soul another way Love of and care about these things Choake 3ly It s An Hinderer of a Christian progress while his heart is set upon any thing here below his parts and time his thoughts and endeavours his care and industry which should be lay'd out for the improving of the Stock of Grace which one has will be Spent in pursuing what our lusts Call for The sense of our inward wants will be lost the Hunger and thirst of the Soul after Perfection will be quenched Airy Notions and empty formes will be hugged and prized and wrangled about The Word takes no hold on the Man while his Mind workes Another way 4ly It s An interrupter of his duty when he should be setting about something which may be for his own or his brothers Real advantage he is called by some inordinate Desire to go about some thing else 5ly A Disturber of his quiet he cannot be at Râ—â—â— unless he have some thing which God thinks fit to deny him No true lasting Peace can be expected by those who Love any thing in and for its self besides God 6ly 'T is An undervaluing of his hopes He is born an heir of Heaven a Son of God For him to dote on such mean things here Below is much below him 7ly 'T is A robbing of God in what is his due he requires his heart My Son give me thyne heart not a peice of it Thou shall Love the Lord thy God with all thy heart Matt. 22. 37. Here 's nothing left for the Creature it is Idolatry setting the Creature on Gods throne 8ly 'T is a Representing of Faith unto others as an ineffectuall principle that has not Power in it to Overcome the World and the lusts thereof and thereby is a reall Scandall to others While they find some cause by what they discerne in thee to Justify themselves in their neglect to pursue after further attainments because were there any thing more to be hoped for in this Life thou so long a stander in Religion Would have reached it 9ly It is an abusing of Creature Comforts making them as Snares to the Soul which were but intended for bodily convenienci's Vse 1st As we desire to evidence we have the feare of God before our eyes Let us lay it upon our Consciences to Eschew Immoderation as well as other sins It is a sin as dangerous as any So much the more dangerous as People are less Suspicious of it Allow themselves without Scruple in it Oh Let not that which should be improved as a motive so to stir us up to a greater Care in avoiding it be abused as a plea to Justify our selves in giving way to it say not we are Naturally prone to it therefore we hope none will blame us much if we be a little guilty here But thus let me keep a more strict guard over my heart let me more shun Temptations let me with greater earnestness beg of God that he would keep me from being overtaken Oh let us take heed and put ourselves in mind that we may be as Immoderate in overloving Prizing Carking about even the very Conveniencys and necessityes of this Life as in over earnest desiring eager pursuing superflueri's 1st What shall we that are but strangers here Travellers into eternity dote of any thing in our Passage Contract Entanglements and burdens to our selves 2ly Have we not Incumbrance enough and shall we so far forget the worth of our Souls as to prostitute them to such mean and low things to Tumble them in mire and dirt 3ly Are there not better things Provided for us Shall we then throw away our selves our Love upon base things 4ly What is there in these things Lovely what reallity what beauty Savour Shall we dote on flitting shadows be so Childish as to cry for Toyes 5ly If there be any thing in the things that can make them desirable any worth in them any Vse of them shall we by Overloving them Constrain God to deprive us of them God is a Jealous God whatever comes to Rivall him in our Affections he must remove it If the Child will hurt its self with its Toyes or fall of sucking Poyson out of what was given to look on is it not time for the parent to take it away 6ly Oh that we did but consider what thoughts we shall have of these things when we come to die when Conscience begins to stirre eternity approaches when passions are laid and we view the Backside of vanity How little Loveliness will there appeare in them then How shall
ordinance of man for the Lords sake and those who know the things Injoyned to be indifferent and do not submit they are the more guilty Those who question the Indifferency of them if indeed they were indifferent and be Commanded Sin still while they do not submit because they do that which ought not to be done in Refusing though indeed they are excusable and to be pitied and born with in all meekness And to be prayed for because what they do they doe not willfully but Ignorantly and so their neglect of duty is rather their weakness then their sin Only they are to be desired and admonished not to hug their own mistakes but to be ready to receive Satisfaction and seek out for it in the vse of all means and not sit down peremtorily Concluding it is not to be had because they do not meet with it as soon as is to be wished They do no small Service unto God and the Nation yea unto poor mistaken Souls also who so far as is Possible endeavour to deliver tender Consciences from these groundless scruples Wherwith they Needlesly Trouble themselves and others and hinder themselves from the vigorous minding the grand vsefull Necessary things of Religion which are almost generally Resolved upon without dispute by all parties And who make People to Understand that they may be as well Superstitious on the one hand while they make that unlawfull to be done yea even when it is Commanded by Authority which God has left wholly to the discretion of his People as on the other hand while they will needs have that Necessary in it self which God Never made so 9ly Knowledge of Sins not sparing to let all know wherein they do amiss and how far they do amisse and what dangers they incur Without fear to loss their Favour though never so valuable to provoke their Indignation though never so Dreadfull to prejudice themselves as to their owne Temporall interests that People being made Sensible which way they do Amisâ—e may know how to prevent Judgment and betake themselves to serious Humiliation and Reformation and this is the greatest Love and Faithfulnesse to Souls and what will in the Isluegain us the greatest Favour and Respect not onely from God but men also when we will not sit still and look on while we see them making hast to undo themselves But throw away all Considerations of our selves and run to save them from Ruine though for our pains at the First we get nothing but ill will and worse words at the best 10ly Knowledge of Providences Nationall domesticall and personall letting them plainly see how God do's appear in his Judgments against Sin and Encourage uprightness with his mercies that so they may lay bold on the Present advantage of Providence while it is fresh in their minds and has the Powerfullest Influence upon the heart to work their Souls up unto a Greater Decestation of iniquity and a more ardent Love of Righteousness Knowledge of these things 1st Ought to be preserued because else the great God will be provoked by mans Sins and so a floudgate let open to all Judgments Precious Souls will be lost Souls better worth then the whole World Souls which Christ counted not too dearly purchased with the price of his own Blood Souls capable of and made for the Enjoyments of God to Eternity will be quite Lost The Nation will be Miserably Distracted by sad devisions which are as well the naturall result of want of Knowledge as the Just Judgment of God upon it 2ly By the Ministers for 1st Who have better Abilities their parts which though they Commend not to God yet none can deny but they make more fit for the Service of God where they are rightly vsed Ordinarily more nimble and solid then others these more enlarged and heightened by education and Converse with the most Understanding Persons Living and the serious most digested thoughts of such as are dead and Further Improved by their own Observation and Experience of their owne hearts and Lives besides that of others whereby they Understand the weakness and Corruption of Nature in its present state the Temptations and Snares which Ordinarily do Occurr the helps which are most vsefull c. 2ly Who have fairer Opportunities they being by the Good Providence of God and the Wisdome and piety of former Ages so competently Provided for that they need not lay out their thoughts time and strength about Providing for themselves and Familys the Necessaries of this Life So that they have more leisure to give themselves up to the studying of and Pursuing after the great things of Eternity and holding out these clearly and distinctly to others engaging them to make sure of them 3ly Whose calling is it but theirs thus to do Others indeed as Christians are obliged to promote Knowledge as far and to preserve it as much as they can without neglect of other Necessary duties which are incumbent on them and which are in the First place to be Considered But who but the Ministers are they whose main work it is whom God the great Master in his Large Family of the World has as it were Comitted the Keyes of Knowledge to take in and lay out as there shall be occasion To whom God as it were has said This is your task Look ye to it my other business I have comitted to the Charge of my other Servants I do not Expect you should trouble your selves with it 3ly This by their Lips for 1st Doctrine is the seed and so more proper to begin a Reformation in the hearts and Lives of People which is most generally wanting 2ly It s more pure Example being Doctrine ripened into some maturity and groweth is not free from it's stubble Chaffe and Tares and few are able to say be ye Followers of me without that Limitation so far as I am of Christ 3ly It s more vniversall Example Reaching unto those few onely with whom we Particularly converse vnless it be by Report which ordinarily makes wrong Representation of every thing 2ly Doctrine rather then writing which do's more Affect dull People more instruct Ignorant People they by reason of their manifold distractions generally being not able to Compose their minds unto a Calm perusall of any Sober Dicourse Vse 1st See the great honour conferred by God himself upon the Minister in that he trusts him with that which is of highest Esteem even with men of the World for who are they allmost that count it not a greater reproach to be called Fool then Knaue yea and that Knowledge too which is of greatest vse of grandest Concernment which is the main Security of Gods Honour and Souls welfare And where are those proud ones then who dare despise such as the King of Heaven is pleased thus to Honour Let others boast of their being keepers of the Liberty of their Country of the Peace of their Country let it be Enough for thee that thou art one of Gods Preservers
ought not to be done through Ignorance or weakness being overpowered by Temptations Transported by Lusts and Passions but their Will cannot fully consent to Sin because it is otherwise preingaged Thus a Weather-Cock is very mutable of it self but if there be a Wind that Blows on it continually that keeps continually in the some Quarter the Weather-Cock it selfe will keep Immoveable thus a Cork or some such light thing is easily moveable this way or that way but if it be cast into a stream which continually moves the same way it is determined to a certain motion 2ly From the Power of God which helps it against whatever would move it To make this help God is inclined both by his infinite goodness and his peculiar Love to them he is obliged by his faithful promise he having said I will Strengthen thee I will help thee I will uphold thee with the Right hand of my Righteousness Esa 41. 10. He is concerned as he consults his own Honour which is Engaged to bring those into Canaan whom he has brought out of Egypt and Suffer not them to perish in the Wilderness He is Enabled by his unsearchable Wisdom his Irresistible power and his being every where present and continuing to Eternity so that in no time or place can there any Temptation befall his People which he is not acquainted with and which he is not every way able to secure them against As for the Exceptions against this Truth they are severall 1st Those Who should best understand this if it were so seem to doubt of it as St. Paul 1. Cor. 9. 27. Lest by any means when I have Preached to others I my self should be a Gastaway Phil. 3. 11. If by any 〈…〉 might attain to the Resurrection of the Dead Ans If this instance were brought of any other besides St. Paul and some of like eminent graces with him or if it was brought of St. Paul when he lay under some great Temptation we might answer that tho' this were never so certain a Truth yet those who lye under much darkness As even these who are called into the Marvellous light of God during the Disadvantages of this life do may question it But I rather say St. Paul there does not declare that he doubts lest he should become a Reprobate or lest he should come short of that eminent Grace which he Expresses by the Periphrasis of the Resurrection of the Dead but he declares that if he did not use due means to avoid being a Reprobate and to attain the Resurrection of the dead he might be a Reprobate and miss that Resurrection and therefore he could not but bestâ—r himself in the use of means that he might avoid this danger He who says he puts on hard lest he should not get to his journeys end that night does not declare that he doubts he shall not get to his journeys end though he should ride never so hard he only declares that without riding hard he expects it not and if he do but ride hard he fears it not Obj. 2. But what need there any caution when there is no danger Thou standest by Faith be not high minded but fear Rom. 11. 20. Let him that thinketh he standeth take heed least he fall 1. Cor. 10. 12. Ans 1. Though there be no falling from Saving Grace yet there may be from Common Grace He that has the Talent and improves it not may lose it There are none that deny but Common Grace which is only the Workings of the Spirit upon a man may be lost And it is a Disadvantage to lose it Tho' of it self it is not Sufficient to Salvation both because those who have common grace are nearer to Salvation than those who have it not and also because if they should miss of Salvation they are however even by Common Grace restrained from many sins which otherwise they would run into and thereby Aggravate their own Guilt and increase there misery Seing therefore many of those the Apostle wrote to were such as had but a common work of Grace upon them as the Generality of the Visible Church ordinarily have no more such cautions as these might be of use to them 2ly Tho' one who has Saving Grace cannot fall Totally and Finally from Grace yet they may fall in part and for a while they may lose much of there light and Strength and thereby â—â— less holy unblameable and Exemplary in their Lives and have less Comfort in their hearts God may be less pleased and honoured by them and others less edified Now this is so Considerable a disadvantage that they may well be Concerned to take heed of incurring it 3ly Tho' those who have Saving Grace be in no danger of falling quite from it yet it is not to be Expected they should be preserved without their own Watchfulness and Wariness That which is the great security of Gods People in their grace is that one part of their Grace is a fear of God and a Jealousy of themselves and that which does Excite this fear and awaken this Jealousy in them is the being cautioned of their danger This makes them Work out their Salvation with fear and Trembling Phil. 2. 12. Though the nurse have such hold of the Child as to keep it from falling yet to make it more cautious in its walking she may Fright it by minding it of the danger it is in of falling if it be left to it self and this fear of falling may be one means to keep it on its Legs Obj. 3. But does not this open a door to all Licentiousness to tell men that they cannot fall away from Christ May they not then say we may do as we list Ans 1st Those whom we assert to be past this danger are only such whose hearts are firmly principled with a Love to Holiness and Righteousness and an hatred of all Impurity and iniquity and those who are such would not allow themselves in sin though they should not apprehend any disadvantage by it 2ly Those know well that what mainly secures them against this great danger of falling away is that Principle of fear which God has Implanted in them and that it is the exercise of this which is the means to preserve them 3ly Even those know that should they give way unto Corruptions and Temptations tho' they do not fall away yet they may incur other Inconveniences whereby their Sorrows may be Multiplied and Gods Judgements may be heaped upon them None can expect to gain by presuming to sin because they are so joyned to Christ as they cannot be separated from him God will follow them with such Inward Terrours and outward pressures as will weary them out of all these sinfull Courses Use 1st This shews the Excellent state to which Christians such as are so indeed are arrived They have got Grace which is the most precious thing in the World for it is the seed of Glory They are got into Gods favour that
the least Intention to do what they hear Men are induced to come to Church for many other ends besides Hearing Some come to see and be seen as many People go to Markets and Fairs not that they have any Business there but they can find nothing to do at home and they have a mind to look about them Thus even Dogs love to be where most company is stirring Others come to please such as they have some Dependance upon and expect some Advantage by whether they be Masters or Parents or Neighbours or Friend It may be these either intreat or command them to come or otherwise Express that it is their Pleasure they should come and they are afraid to incur their Displeasure they would not be frowned upon nor chid nor incur any Inconvenience by not coming yet if they had only themselves to please they had rather sit at home and sleep or drink or play or else go abroad to some Idle People like themselves and spend their time with them in vain Talking Others come for their credits sake that they may not be looked on among sober People as such as are wholly void of all sense of Religion such as have neither Reverence to God nor care of their own Souls such as believe Heaven and Hell to be meerly the Dreams of Melancholique Fools which please themselves with their own dotings or else the Devices of Subtle Politicians to keep simple People within Bounds Others come to save themselves from the Lash of the Law which Requires Peoples attending where they may hear under several Penalties And it may be it would be better for some Souls if these Penalties were more strictly Exacted This might put them upon using those means of Grace which God has provided for them if not for Love of their Souls which the Generality have little sense of and little concern for yet however for Love of their Purses Others come to quiet their Consciences there is in most People an Inward Sense of a Deity which they cannot shake off without offering extreme Violence to the Faculties of their Souls this restlesly puts them upoâ— doing something which may be pleasing to thâ—â—â— God in whose hands themselves their Comfort and their Hopes are Now there are but two things which a awakened Conscience can Expect should finâ— acceptance with God 1st Holiness and Righteousness in the Principles and Practices of them which comprehend under them Faith Love Meekness Lowlinesâ— Patience Resignedness c. With the various Expressions of them 2ly Outward Means which being diligently and Faithfully made use of might through the Influences of the Good Spirit bring unto these Gracious Principles and Practises The First of these considering the degeneracy of our nature are very remote from us and not to be attained without Difficulty The Second are near to us and we may use them in some sort without any Care Toil and Trouble Now those who have some Conscience must have something to quiet it with And those who have but a little Conscience can get it quieted with a small matter and those who are lovers of their own Ease and Pleasure would be 〈…〉 little cost and Trouble with their Conscience as may be Now it is as cheap a way of Pleasing God as can be if it would but serve to give him the hearing as to what he speaks outwardly by his written Word and by his Ministers and when that is done to do what they list Obj. But is it Possible that men should be so Swayed with these Collaterall Inducements to come to hear and not at all be touched with the sense of the Great Inducement which is the Saving of the Soul And sure if they had any regard to that they could not satisfie themselves in Hearing without Doing Ans Indeed we must needs grant this Last that they could not no more than the Patient who is grievously Troubled with a Vexations and Dangerous Malady can rest meerly in hearing what the Physician talks to him without using the Remedies which he prescribes For alass What does it advantage a man to hear of the causes of his Malady or the means of his Recovery if notwithstanding all his hearing he continue afflicted with it as he must do untill he make use of what may help him But yet it is too Ordinary with men to have little sense of the Poverty and Misery the Soul is in little Apprehension of the Danger it is Exposed to they little feel how much it is their Concernment to provide for their Souls and for Eternity whatever become of this Body and its Temporall Life Hence it is that any thing sooner prevails with them to hear than that which should prevail with them They are Carnall Sensual worldly Selfish therefore those Considerations work with them which suit these Principles They know not that their Souls need so much to yield them full and Lasting Satisfaction that which the enjoyment of the choicest Creature Comforts in the greatest fullness and Security can never Promise them They know not that their Souls lies Enslaved to those lusts which they must get compleatly freed from or else it is Impossible they should be happy unto Eternity There can in no wise be any true Peace any true Joy where Pride and Covetousness Envy Wrath and Malice Love of fleshly ease and Pleasure or any one of them or any branch of them are Predominant They know not what great Temptations they lie open to on every hand from without from within from the World from Satan to draw them to Sin to withdraw them from Duty to detain them in those Lusts and Pleasures which they have once given way unto They know not that they can in no wise free themselves from this Poverty Misery and Danger by all their own Policy and power when they have improved them to the utmost to help themselves by them The Grace of God must powerfully put in for their Relief or else they infallibly perish and there is no help for them They know not that it is Gods Ordinary Method to Visit those with his Grace which meet him in the use of those Means he prescribes yet not Expecting from the Means but from God working in them with them and by them Those he Quickens those he strengthens those he Excites he Assists and Directs He never fails to do for those who do the utmost they can for themselves Who have such an earnest desire to be delivered from the Power of their Lusts to be Reclaimed from the Evill of their Ways that they Readily make use of whatever means may help them herein 2ly Others come to hear with some Intention to do what they hear but with no full no settled Intention 1st They come not with a Full Intention something they are willing and ready to do what they can do with ease Credit advantage and Safety but other things they cannot afford to do Iehu will hear the Prophet in whatever he speaks Concerning the