may Of Angeâ— and â—eal become instrumental of obedience and productive of good When conversant about holy and divine things it is Zeal the nature whereof may be understood from Mark 3. 5. John 2. 17. Psal 69. 9. 119. 139. Acts 18. 25. Mat. 24. 12. Lev. 20. 4. It doth arise from the love of God causing a vexation of mind and indignation at those who dishonour him He is revealed in those several relations of King Father and Master so his Subjects Children and Servants are bound to stand up for his Glory and Honour when any thing is done that seems contrary thereto If this Duty were not mentioned or required in Scripture as it is Tit. 2. 13 14. Rev. 3. 15 16 17. and by many Examples yet manifest reason teacheth it Where is love Num. 25. 11. 13. of God there must be Zeal Which shakes off Negligence and Sluggisâ—ness of Spirit and raises a Joy in doing his Will this holy Fire warms Devotion and utterly banishes all carelessness and contempt in Spiritual Duties The Man is pleased and doth give thanks when he sees God glorified and although there is a grief to behold the contrary Psal 119. 158. Acts 17. 16. Ezek. 9. 4. that will be abundantly rewarded by the Most High he shall not suffer for what others do yet he cannot cease to pray for them to mourn in secret for their sins Thou shalt not hate thy brother in thine heart Thou shalt in any wise rebuke thy brother and not suffer sin upon him Lev. 19. 17. Charity and Love obligeth to admonish him to come out of the paths leading unto Death A reasonable Creature cannot justly take this ill yet sometimes Hatred and Reproaches are returned for this best kind of Civility and Friendship however the one hath done his Duty and what the other will one day wish he had hearkened unto the Satisfaction of a good Conscience requites for all evil intreaty in the mean while If they Curse him who stands up for Gods cause he takes it patiently knowing the time will come when the Lord will arise and maintain it himself Those who are the off-scouring and filth of the World the contemptible ones of the Earth yet when God cometh with his Holy Angels the Scene will change and themselves will be the 1 Cor. 6. 2 3. same who think and would make these so now Indeed Zeal doth draw on Reproach Contempt and Evil Sayings and therefore some would not have it be used because of these inconveniences But surely they do not consider or not believe the Promises as particularly Luke 6. 22. Who have made Conscience to serve God in all Duty were in past Generations esteemed Fools simple and ignorant People despised defamed evil intreated under the Law They had tryal of cruel Mockings and Scourges Heb. 11. 36 37 38. Our Lord himself was despised and rejected of Men he was despised and we esteemed him not Isa 53. 3. The like also happened to the first Christians And now we are fallen into those perillous times Where they receive his Name but do not obey his Doctrine make so much outward Profession as to intitle them unto Having a form of Godliness but denying the Power thereof They do not only rest here but according to the Apostles Prophecy which this day is fulfilled They are despisers of those that are good 2 Tim. 3. 3 5. These say they have hopes of going to Heaven but what should they do in the Holy of Holies the pure and sanctified place above who cannot endure what hath a resemblance to it here It is alledged they do not condemn or speak against the good Actions of others but their way of doing they cannot approve of that forward indiscreet zeal it is their own Phrase and making so great Pretences in the Eye of the World for say they Men may be good Christians and yet not seem so outwardly If it were sufficient to be a Christian only within this would take away the Crown from the Martyrs and accuse them of Folly for according to this supposal they might have believed on Christ and have kept their Faith to themselves and so have escaped cruel Torments and Death But this they did not knowing what was written Mat. 10. 32 33. Rom. 10. 9 10. 'T is replyed the Case now is altered We do not live amongst Heathens but in a Christian Countrey it is taken for granted that every one believes Jesus to be the Son of God what need of so much Profession But are we not amongst Infidels in heart Prophane Ungodly Wicked half Christians Who in heart and mouth set themselves against God and Christ as the Gentile World did What mean those bitter Words and Railings Witty Jests and Drolls against those who are careful to serve God in sincerity but to discourage and make them ashamed of so doing This hath been the usual Practise of the World the Prophet doth arm those of his own and succeeding times Hearken unto me ye that know righteousness the People in whose heart is my Law this is a peculiar manner of expressing Gods Sincere and faithful Servants Fear ye not the reproach of men neither be ye afraid of their revilings Isa 51. 7. Our Lord Christ doth severely threaten his Followers if this device of the wicked should take effect upon them Whosoever shall be ashamed of me and my words in this adulterous and sinful Generation of him also shall the Son of man be ashamed when he cometh in the Glory of the Father with the holy Angels Mark 8. 38. It is said Words indefinitely and therefore extends to his Doctrine and Commandments and so it is not called Jewish or Heathen but the same Character which belongs to our present Age. He is ashamed or afraid of his Religion that will not own it If he shrinks back and would not be thought Godly when he is so secretly this proceeds from Pride and sinful Modesty When the Name of God is blasphemed or taken in vain the way of truth evil spoken of Wickedness commended every one that feareth God is obliged to speak out in Reproof Vindication and Contradiction Zeal was typified by the Fire that shall ever burn upon the Altar it shall never go out Lev. 6. 13. Can that be and yet not seen Is any zealous for God hating Corruption wheâ—ever he sees it who yet doth not appear so to others The same Jesus who hath Commanded to take heed of the leaven of the Pharisâ—es which is Hypocrisie Luke 12. 1. that We do not our Alms before men to pray in secret Mat. 6. hath also said Ye are the Light of the World. A City that is set on an Hill cannot be hid Let your Light so shine before men that they may see your good Works and Glorifie your Father which is in Heaven Mat. 5. 14 16. If ye are a peculiar People you will be taken notice of if zealous of good Works they will be known If you do not
heed to it All Men are not thus abominably Wicked but this accursed thing of Pride hinders others from obeying the whole Will of God and so keeps them off from peace of Mind and deprives of that future recompence which is to those who love the Lord with all their Heart and all their Soul for there is a reserve of some Sin or omission of some Duty because they would not lose their Reputation amongst Men. Said our Lord to the Pharisees Ye are they which justifie your selves before Men but God knoweth your Hearts for that which is highly esteemed amongst Men is an Abomination in the sight of God Luke 16. 15. To do no more or otherwise in Religion then is fashionable or commonly practised God knows the principle thereof being to recommend themselves more to the World then to him only Example except that of 1 Cor. 11. 1. Christ is no Rule of Action We are to â—ecede from the Majority of Men even of the same Christian Profession if Conscience and manifest Duty require it for to be led away with the Error and Corrâ—ption of the Generality and to have that for an excuse against which Exâ—d 23. 2. 2 Pet. 3. 16 17. are so express He that truly fears God will not admit thereof Which yet is hard in that it â—enders one obnoxious to reproach and evil speaking which one cannot so well bear unless the high and corrupt â—uclinations are subdued Pride doth at first stop from coming into the way of godliness and afterwards from walking and 〈◊〉 therein Humility brings in fixes his steps close and stedâ—ast that he doth not turn aside If one could be contented to be a Fool for Christ to be rejected and despised of Men as the humble Soul may Hâ—w great and worthy things might he do for his Kingdom All the advantages off Pride will not couâ—tervail the Misery Loss and Danger thereof This Serpent doth strangely transform it self for first it beats of from Obedience at all and then from Universal but when that is endeavoured to be performed yet still this creeps in being a device of the Enemy of Mankind to turn them from Gods favour and acceptance They also do no Iniquity they walk in his Ways Psal 119. 3. Then comes into their mind a conceit of their own Performances aspiring Thoughts which if consented unto and cherished they have their Reward at present but no more But if endeavoured against then is Vexation Fear and Caution which do cause more trouble then the complacency of the rising Humour Haâ— 2. 4. The connexion of the Happiness of the Life that now is and that which is to come may be seen for what is an Impediment to Heavenly and future things is also to those of this place and time for here Pride is the chief if not only things which hinders our Peace and Contentment This is the Sting of every Affliction making the sence thereof more continual and grievous The Thoughts are restless and turbulent which should be quiet and composed the high Imaginations are stopt in the flight or the Foundation is taken away so they must either fall or be kept up with difficulty Here is labour and struggle without profit here is disquiet and hardship to keep up the tormenting inclination without any Advantage Many times they wilfully deprive themselves of what would do Good be an ease or remedy from such an Evil upon a slight opinion It is an undervaluing and they scorn it when it is none at all or if it were yet in Prudence should be submiâ—ted unto for the greater benefit If this word Undervaluing were a little examined how would it appear for if taken in a right sence to admit of nothing beneath the dignity of Humane nature to do nothing below a Man let every one keep up this Principle to the utmost and act accordingly But here it is found that those who seem most to abhor it yet willingly incâ—r the just Imputation by unnatural and worse then beastly Lust by Lying and Falshood by Oppression and Dishonesty As they Debase themselves so another way they Exalt themselves above measure for being only in an higher Form They forget they are Men or imagine those in a lower condition to be quite different from them and therefore disdain to do the same things As among the Angels and heavenly Bodies there is a different Size and Glory so God hath established a distinction among Men King and Subjects Parent and Children Master and Servants High and Low Rich and Poor And nothing is to be done to break this order yet still all are Men of the same l keness and common priviledges Whatsoever is more then to keep up this order and diversity is Pâ—ide And what is no Reproach for a Man to do neither is it an Undervaluing although he is in a Noble and Exalâ—ed Condition As we are advancing and going towards Happiness every thing is to be laid aside that hinders from it And then Pride would be dismissed with all its Followers It would be endless to represent to view how cunningly and variously it works in the minds of Men interweaves it self throughout their whole Nature hath to do with all their Actions And what is the result of the whole Is there Good missed of or Evil â—allen into Pride is some cause thereof but most commonly the principal Survey the Miseries and Griefs that people grean under they will be likewise found owing to this corrupt 〈◊〉 God expresses his Displeasure in several places of Holy Writ against Pride It is not put amongst the excluding Works of the Flesh Gal. 5. or the deadly in s Rev. 21. 8. But it is Compâ—ehensive of the whole Mass and Leaven of Sin and leads on to â—hat which hinders from Heaven and brings down unto Hell For if God spared not the Angels that sinned buâ— cast them down to Hell 2 Pet. 2. 4. how shall he spare them who are guilty of the like Transgression He that doth Resist Hate and know the Proud afar of will not suffer them to partake of those good things he hath prepared for them that love him It is strange that men who believe the Scriptures should give way to it for they speak how it leads to Destruction and bringing Low Job 20. 6. 7. Job 40. 11. Isa 2. 11 12. Ezek. 17. 24 1 Pet. 5. 5 6. God would have none to be High and Exalted before his time It doth not become a Potsherd of the Earth a small weak and finite Being Whatever Honour and Advancement he shall meet withal he is to expect from his Master only But if he will now try himself in his own way he will fall into Shame and Disappointment Let him be never so Proud in Heart continually raising up Imaginations Let him puff and swell never so much there is an end of all His Breath goeth forth he returneth to his Earth in that very day his Thoughts Perish Psal 146. 4. It sinks into
our Hearts sprinkled from an evil Conscience and our Bodies washed with pure water Heb. 10. 22. Sanctifie the Lord God in your Hearts 1 Pet. 3. 15. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought to the obedience of Christ 2 Cor. 10. 5. Excellent Subject matter is laid down for them Phil. 4. 8. There is God and his Law to be meditated on Creation Redemption Providence the knowledge of our selves There is a large Field for thoughts to range in and the Soul is continually sending some forth We are to cherish the good and cast the bad away It hath been said Thoughts are free every Man may have what he will to himself in the deep of his Heart not throughly considering with whom we have to do a God who searches the Heart and tryeth the Reins who hath commanded Wash thine Heart from wickedness that thou mayst be saved how long shall thy vain thoughts lodge within thee Jer. 4. 14. And in these latter days hath spoken by his Son Blessed are the pure in Heart for they stall see God Mat. 5. 8. The principal use of Speech is that We may offer the Sacrifice of Praise to God continually that is the fruit of our Lips giving Of Speech thanks to his Name Heb. 13. 15. and then it is necessary to maintain Society to Communicate our thoughts to each other that we may be helpful and beneficial for none is sufficient of himself either in spiritual or temporal things God hath ordained that we should stand in need that we may be kind and serviceable to one another This is the end of Conversation and Neighbourhood so of Speech without which we should not differ from the Flock or Herd We are to do all the good we can by mutual Admonition and Counsel both to give and receive and Practice it severally Put them in mind to speak evil of no Man to be no Brawlers but gentle shewing all meekness unto all Men Tit. 3. 2. Wherefore putting away Lying speak every Man truth with his Neighbour for we are Members one of anoother Eph. 4. 25. Nothing is so contrary to the design of Speech as that for this pretends to discover our thoughts when we do not and thus deceive them Truth is the image of God stampt upon the Soul which lying is a direct Violation of and severely threatned Rev. 21. 8. The caution our Saviour and his Apostle gives Mat. 5. 37. Jam. 5. 12. is to hinder that wicked Prevarication of the first use of Speech aforementioned it is contrary to praising of God which makes his great and dreadful Name vile and cheap by vainly using it upon little and trivial Matters These are the slips of the Tongue we are obliged to beware of The positive Duties thereof are to speak out for Gods Glory and the benefit of others To talk of his Statutes and not to be ashamed Though in our Age it is stiled canting yet not to be afraid of the reproach However let those be acquainted who cast it upon others for speaking of Gods Law I say let such have a Care how they put an opprobrious and slighting term upon the Language of the holy Ghost Thâ—se who are not openly prophane will reply they do not intend Scripture in so speaking but are against the unseasonable Citation thereof by such a one There are some who would have us be Christians only at Church or Prayers and think it unbecoming to hear or Discourse of the Word but at those times whom Moses hath long since answered and undoubtedly he knew what was most acceptable and well pleasing unto God. These words which I command thee this day shall be in thine Heart And thou shalt teach them diligently unto thy Children And thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Deut. 6. 6 7. It was not only to be in the Synagogue but at home not only in their Family worship but when they walked abroad Was this Commandment to the Jews and not to Christians also Have we not as great Promises and strict Obligations to Duty as they had Are we not to glorifie God in our words as well as they Or shall they be all confined to Worldly business idle Tales and Impertinencies and not be allotted to the one thing needful our eternal Welfare This would be more right and seemly if the things of the next Life were little and perishing and those here great and enduring for if it were so some could not be more busie in the Affairs of this and negligent to the other When it is just contrary for in a little while and these shall not be day by day single Persons are taken from them when the other ever remain It is not absolutely necessary for Men in all times and in all places to talk of nothing but good things though indeed the more the better for there are other innocent Topicks of Discourse As the Changes and Chances of this World which serve to magnifie Providence and divert the mind and all those things wherein is no harm or evil for use may be made of what go under the Name of indifferent things Then concerning business and the way of management how to direct our Actions As for Mat. 12. 36. it is supposed our Saviour intended against false words as may be gathered from Vâ—r. 31 32 33 34. and the reason added ver 37. But if it were so understood by which no real profit accrues to the hearer then by our words all of us would be in danger to be condemned There is no parrallel place of Scripture which confirms that strict acceptation Indeed a good Man doth not willingly give way to that discourse for which none is better afterwards yet if the company be delighted with it and it is not evil directly or indirectly the Pleasure thereof arises from mutual conference so if this diverts the end is answered Our Master is not austere but willing that his Servants should take some delight in Conversation But it is to be remembred whom we serve the God of Knowledge and Wisdom and not Belzebub the God of flies so it is to be desired that all our discourse were substantial and grave and we were come up to that degree of understanding to find more joy and satisfaction therein then others do in vain and useless things It is in no wise irksome or unpleasant to those who have the Love of God in them There are some whose Religion consist in talk who say and do not Mat. 23. 2. Who think and would put off the Commandments of God by using their Mouth to Holy and Divine things which themselves do not mind in the Heart nor obey in their Life and Actions these are foolish and deceived Others take up Religion for a supplement of Discourse when they are at a stand
sufficient to do what is required of them Some hence take occasion to live habitually in gross sin and others in all manner of Wickedness but the great judge of all Men will be no more put off with such kind of tricks then themselves will be by such sayings from their servants and it is strange that they should be such Deceivers of themselves as willfully to keep off from what would bring them to Obedience and Happiness the way to which is not to do our own will but the will of him that sent us into this place of Tryal Let none accuse God as an hard Master for though the unprofitable servant will be apt to lay the blame upon him to excuse his own Sluggishness yet he doth not reap where he doth not sow neither will he require the improving of a Talent but according to what he hath given See I have set before thee this day Life and Good Death and Evil Deut. 30. 15. Some may think this last sad thing is but not the other We cannot come nor be perswaded to that why the prophet Moses for further assurance repeats it vers 19. with the most solemn Testimony I call Heaven and Earth to record this day against you that I have set before you Life and Death Blessing and Cursing therefore choose Life The affections have much influence over the will to move it Of the Affections and Passions this or that way these have been likewise tainted with original corruption which hath infected the whole Man. To speak of their irregularity and abuse is referred to some distinct Chapters hereafter the present design is to shew that God hath ingrafted them into our Nature and what is their right end how they are to be ordered towards Happiness as they are governed by the everlasting Gospel The Passions are a Torment to the Wicked and occasion of Evil so unto the Righteous are a comfort and instrument of good The one pervert these manage them aright but considered abstractedly in their own Nature are not only useful but necessary to accomplish the great end To begin with the most noble Affection Love which is the fulfilling of the Law. The first of all the Commandments is Hear Of Love. O Israel the Lord our God is one Lord And thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Strength and with all thy mind This is the first Commandment And the second is like namely this Thou shalt love thy Neighbour as thy self Mark. 12. 30 31. For this thou shalt not commit Adultery thou shalt not Kill thou shalt not Steal thou shalt not bear false Witness thou shalt not Covet it is briefly comprehended in his saying Rom. 13. 9. Love to God and ones Neighbour is the Whole Duty of Man That keeps from offending the Most High and also from doing the least injury to our fellow Creature for self-love cannot endure any should be done to our selves Saith the beloved Disciple who makes good the denomination by inculcating and repeating this word over to the utmost delight This is the Love of God that we keep his Commandments and his Commandments are not grievous 1 John 5. 3. By these two general judge of all that come under them there is no Torment in Love but all Happiness and Satisfaction it receives greater degrees according to its object And then how exceeding must that be which arises from the infinite God The joy of that Soul is unexpressible who perfectly love him That strangers may conceive somewhat thereof and come over to partake of it if they would be fully convinced in the Heart what every one will own with the Mouth it is requisite to lay down particularly there is all the reason in the world that we should love God yea the very same why we love any thing This is either the excellency of the thing it self or the kindness and actual good it doth unto us upon all which God deserves our utmost and whole affection He is the excellent One the Sum of all perfection Speak of him as much as you can and yet you will come short for he doth exceed The Lord is great and greatly to be praised â—sal 96. 4 It is not possible for any flattery and complement that is only for poor imperfect Creatures to be used towards him for we cannot say more then really he is nor attribute more Good Glory and Honour then doth belong and is in him We love a single Man for his Goodness Wisdom Uprightness Beauty now they are but shadows and little in the Creature but he is the Original and Fountain of all much more then all then the Ocean is to a single drop All lovely perfections that can be thought of or named or are any where to us unknown as there are millions yet come from him who is the Author of all with whom all fulness and eminency dwells As for the relation he humbleth himself to have towards us there is a jealousie in the heart of the Natural Man to that And if here should be used fine expressions the greatest Wit and smooth Language to assure Men of Gods goodness towards them they would suspect it more under a flourish of words and therefore cannot be directed any where better then to his revealed Will in Scripture which speaketh plainly John 3. 16. Rom. 5. 6 7 8. 1 John 3. 16. Psal 63. 3. Psal 73. 1. Deut. 7. 9. Psal 145. 20. Jer. 29. 11. Jer. 31. 3. Psal 68. 19. Look upon his whole Book that excellent Law he hath given that Love and Grace manifested by Jesus Christ Examine it altogether consider throughly the design of the whole He will have all Men to be saved 1 Tim. 2. 4. Even Heathens and those without He is not willing that any should perish but that all should come to Repentance 2 Pet. 3. 9. This is said as to the Scoffers mentioned vers 3. and the worst of Men Reflect further on those good and comfortable things he hath given us to enjoy He doth good and give us rain from Heaven and fruitful Seasons filling our hearts with food and gladness so much for the use and delight of our outward Man and then it is certain he never designed the misery of that He hath done the same equally extensive Isa 55. 1 John 7. 37. as to our better part which appears by the Frame Powers and Tendency thereof All things are established for the present contentment and Eternal Happiness of us all both Body and Soul and Spirit to bring us to the greatest Glory and Exaltation we are capable of If we would suffer our selves to be throughly made sensible God hath a love to us the enmity in our nature would be taken away and we should be reconciled unto him as will appear more and more by a full knowledge of his ways and our doing according to them Draw nigh to God and he will draw nigh to you Jam.
the most mighty Lord of all Psal 2. 11. Psal 89. 6 7. things and a poor Worm so it is requisite to preserve a reverence for his awful Majesty and not to think or speak of him as an equal It is the constant stile of the Old Testament and also a Gospel precept Fear God Luke 12. 4. 1 Pet. 2. 7. We are likewise obliged to be somewhat fearful concerning our own Salvation Heb. 4. 1. Rom. 11. 20. Phil. 2. 12. 1 Pet. 1. 17. To do this is not Tormenting but stirs up carefulness and puts upon all things to secure it Happy is the Man that feareth always Prov. 28. 14. From which proceedeth a good Life thence a good Conscience and then is no fear none that is Slavish or hath Torment A third Passion is Joy which word denotes Happiness and is often Of Joy. enjoyned in Scripture for thou commandest all things which may do good O thou Lover of Souls Let the Righteous be glad let them rejoyce before the Lord yea let them exceedingly rejoyce Psal 68. 3. Behold my servants shall rejoyce Behold my servants shall sing for joy of heart Isa 65. 13. Thou shalt rejoyce before the Lord thy God in all that thou puttest thine hand unto Deut. 12. 18. This joy is not taken away but increased under the Gospel The ransomed of the Lord shall return and come to Zion with Songs and everlasting joy shall be upon their heads Isa 35. 10. This the Prophet who saw his coming foretold and so it was at the first appearing of Christ our Lord Luke 2. 10 11. He having now accomplished the work for which he was sent into the World there is sufficient matter of gladness Many righteous Men have desired to see these days The whole Gospel by which is established a better Covenant imports what the Apostle doth repeat in his exhortation as if it could never be pressed enough Rejoycing in the Lord always and again say rejoyce Phil. 4. 4. This is the Lord we have waited for we will be glad and rejoyce in his Salvation Isa 25. 9. Which is the happiness of Heaven the clear manifestation thereof to the World and the possibility we are put in to partake of it As then it will be a delight to remember how we came through this dark and troublesome Vale so whilst we are here we should lift up our hearts with expectation thereof Accordingly the good Men of old time did who had but the Glimmering whereof we have the fuller Light If the heir of a Kingdom or a good Estate is so transported with conceits and fancies of future good it cannot be thought absurd that who have the evidence and hope of such an exceeding eternal blessedness which will be one day revealed should be proportionably pleased with the foresight and John 16. 22. Gal. 3. 22. assurance thereof Accordingly that Christian who hath a real interest hath also a sensible rejoycing therein which doth exceed all the pleasures and imaginations here What results from gross and sensual things is not worthy to be compared with pure and spiritual yet God as a most Bountiful Master to his Servants hath given them many things here for recreation and delight He doth deny nothing which is good and convenient for us We are all to admire and comply with the Riches of his Mercy and Love who hath placed into our frame this affection of joy and hath provided things proper for it and hath done as much as lieth on his part to compleat the great end of our being happy How then came Sorrow in God made it not neither hath he pleasure in the grief of the living but it came in through Sin and Of Sorrow Transgression Gen. 3. 15 16. It was the effect of mans own disobedience and was justly inflicted on him as a Punishment so it is continued of every sin besides As such God ordained it but in the beginning when he made Male and Female he did not implant it into our nature we now come into the World crying for we fell and were corrupted with our fore-father Sin is interwoven into our very flesh and as the necessary consequent thereof sorrow also The Conception and Birth of our Lord was different from ours in him was no sin yet when he came into the World to make his Soul an offering for sin He was a Man of Sorrows and acquainted with Grief The Lord hath laid on him the iniquity Isa 53. Mark 14. 34 of us all yet it pleased the Lord to bruise him he hath put him to grief so great that he poured out his Soul unto Death and bore the sins of many But now since he hath borne our grief and carried our Sorrows O astonishing goodness of the Son of God we are so far from sinking under them that these also I speak Mysteries tend to our Happiness Whilst we look on him whom we have Pierced and Mourn for him as one Mourneth for his only Son Zec. 12. 10 Isa 63. 9. 1 Thes 1. 10. even then considering how in his love and in his pity he hath redeemed us and hath delivered us from the wrath to come an holy joy will arise When we reflect that he who did drink of the Brook in the Way hath now lifted up his head above Angels Principalities and Powers Wherefore God hath highly exalted him and given him Phil. 2. 9. a Name which is above every Name Our Sorrow is turned into Joy for the exceeding and glorious condition Jesus whom our Soul Heb. 12. 1. loveth is in at this time If ye loved me ye would rejoyce because I Cant. 1. 6. said I go unto the Father This he said before his bitter Death John 14. 28. and Passion and now may seem to speak to all the World what he did once to the Daughters of Jerusalem Weep not for me but for your selves Are you troubled at those cruel sufferings I have undergone My Fathers indignation is past they are all over and the remembrance is not in the least grievous now I am crowned with Glory and Honour But weep for your selves who are in the Wilderness for the tribulation in the World and more especially weep for those sins which occasioned what I did suffer forsake them and come to me If ye pretend to be sorry for me and this doth not follow that is to cry out Hail King of the Jews and crucifie him afresh and put him to open Shame He hath instituted an holy Feast for the continual remembrance of his Passion the reasons thereof are to stir up our love towards him and the hatred of our own Sins God hath manifested his displeasure against them by the Death of his own beloved Son who came out of his Bosome yet when he took sin upon him had the full Vials of wrath poured forth as is evident by his Agony and bloody Sweat by the pains he endured on the Cross His sufferings were so exceeding that
one mark of Gentility to speak contemptibly of the common People and to make them keep their distance another apt instance how contrary it is to true Religion can neither be justified from Grace nor Reason It is contrary to the mind of God and his Son Jesus Christ He was both a Pattern and Preacher of Humility notwithstanding his High and Eternal Generation he kept company with Publicans and Sinners his constant Associates were poor Fishermen he did one of the meanest Offices by washing their Feet and did not slight or refuse any that came unto him of whatsoever condition In the precepts he gave he made no distinction some to be observed by Rich and others by the Poor but to extend unto all equally Take my Yoke upon you and learn of me for I am meek and lowly in heart Mat. 11. 29. Take away Infidelity and Men are almost Christians Take away Pride and they will become altogether so for this accursed thing hinders from embracing his whole Doctrine The heads of the People will not lose ought of their esteem it is beneath them to learn Humility Meekness Long-suffering Gentleness if they will not they may let them alone their end is to be with them that obey not the Gospel Come to those that will Therefore if any Man be in Christ he is a new Creature old things are passed away all things are become new 2 Cor. 5. 17. He is to leave off the evil thoughts Words and Actions of his Natural State and to practise the contrary Whereas in times past he had his conversation according to the course of the World in Vanity of Mind and was acted by his own humour now it is to be as becometh the Gospel according to the Examples of good Men in Lowliness and in every thing agreeable to the Will of God. In every Generation there were Persons of Eminency who served him and they did nevertheless retain their Possessions and Servants and other things according to their degree so it is lawful to do the like Anothers abuse doth not hinder but the thing may be well used In great Mens Houses their plentiful Provision of Meat and Drink is perverted to Gluttony and Drunkenness their Titles of Honour outward Estate and fine Clothes become Sinful through Pride by having many Servants they grow Imperious and are too much lifted up their several Sports and Recreations produce abundance of Idleness and some in a literal sence give the Childrens â—read unto Dogs Giving that to them which belongs to the Poor but all these ill consequences may be separated and turned another way unto Good. Out of their abundance they may use Hospitality feed the Hungry cloath the Naked and themselves receive the Creatures with Thankfulness and Moderation If well attired they may be humble minded and are so for distinction God hath as well ordained the Silk worm as Sheep for Clothing The duty of Masters to Servants is laid down and they are no where prescribed to have such an exact number as many they have they maintain so much the more who otherwise might be destitute of convenient Live-lihood Neither are Titles of Honour to be relinquished for the Scripture calls Men Gods and Lords Nor doth it speak particularly against Recreations they may be laudably used to clear up the Spirits that otherwise would be dull and cloudy The danger of them is excess and hindrance of more important concerns all things are Lawful though subject through the corruption of Mans nature to be abused and therefore must be continual circumspection as to them It is hard to sit constantly at a full Table and it shall not prove a snare to him to have all variety of Pleasant Liquor and yet not pour down to excess to taste daily of sweet things and yet not be sensual minded It is difficult to wear fine Cloathes to be inured to outward Pomp and many Attendants and yet not to be Proud to be Rich but not High minded The Gospel hath shewed this way for such to go to Heaven Greater is he that is in you then he that is in the World there is that which is a preservative against all Temptation But grow in Grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3. 18. Be not content with that measure you have already for the Lamp continually burning requires fresh supplys of Oyl There are appointed means to attain further degrees thereof which whoever sincerely makes use of will be more confirmed in the good way and against returning unto folly Look to your selves that we lose not those things which we have wrought but that we receive a full reward 2 Joh. 8. Which may be by giving way again unto some paltry Lusts or pitiful transitory Pleasures you have had the same already you know how vain sudden and unsatisfying they are if you entertain them again you will receive a greater damnation 2 Pet. 2. 20 21. Ezek. 18. 26. Heb. 6. 4 5. All the irksomness in Religion begins now to be over and when thou art come into the way of Peace wilt thou leave it O my People What have I done unto thee and wherein have I wearied thee Testify against me Mic. 6. 3. The weariness doth not lie in the duties God hath required for by doing them they are more easily done but that is occasioned by hankering after old wayes and our own unwillingness to good but remove these and his Commandments are not grievous The whole of our duty is comprised Tit. 2. 12. Which whosoever actually doth finds more ease and pleasure then can be had in the contrary Besides that great difference in the verse following Looking for that blessed Hope and the glorious appearing of the great God and our Saviour Jesus Christ To partake fully thereof is the sum and comprehension of all happiness and in the mean while the expectation thereof is exceedingly valuable as now it is to have assurance of any future good But how is it with the wicked and ungodly They cannot look beyond this life without strange Terrour and Amazement When their Earthly enjoyments begin to fail as in Sickness Pain outward Calamity or if none of these happen yet in declining age how sad and miserable they are They find no satisfaction in this World and having provoked God they dare not cast a thought upon the other and yet they are continually going towards it but for fear of being Tormented before their time must not consider before hand Their Case is like unto condemned Prisoners in a Dungeon whose condition is wretched and life grievous and yet wish the time long before dragged out to Execution They know that must come but are willing to put it out of their mind still so these with all outward things cannot purchase unto themselves inward Peace They are tired with or cannot rellish their sumptuous manner of living which they could willingly part with if assured their Souls might become as nothing and so ever remain
commit the same offence Why will they not be perswaded to come out of such a way To draw off from so great a danger VVhen Israel saw the Egyptians dead on the Sea-shore the People feared the Lord and believed the Lord and his Servant Moses Exod. 14. 30 31. And have you not known some who have been as it were drowned in a Flood of Drink Who have brought themselves into the Dropsy and other Diseases and several ways have came to an untimely fearful end And will you not fear the Lord and believe on the Lord his Son and Apostles who make mention of worse things to come hereafter then what we see commonly happen How oft is the Candle of the wicked put out And how oft cometh their destruction upon them God distributeth Sorrows in his Anger Job 21. 17. How many have we heard to have killed themselves with Brandy who have burnt up their own Vital Spirits with the greater heat of Liquors and by innumerable Accidents have been hastily cut off and all occasioned through Intemperance Job calls it their Destruction for themselves are the Author of it and is not God displeased with Mens doings after this manner Some may be apt to say this is too home But it is too trueby sad and daily experience and fit to be observed that all henceforward may take care to themselves Examples should be taken Notice of and VVritten for our Admonition upon whom the ends of the VVorld are come 1 Cor. 10. 11. In this Generation also where Drunkenness doth abound and the Men are sâ—tled on their lees Zeph. 1. 12. If any hath a real love and compassion for Mankind he is not to be blamed if he doth use the most plain and obvious expressions to prevent those evils which come upon them by their Sin and Folly. Any words are more tolerable then to suffer the thing it self Several will find fault with this way of Writing used in this Chapter especially But they are desired to consider likewise how the stile of Scripture runs exactly according to those Times when it was first Penned and that is to be the Rule of all after Ages If others think that here it Psal 119. 42. hath been varied from when those common sayings and excuses were inserted which are not to be found in the Word yet there it is said Answer a fool according to his fully least he be wise in his Prov. 26. 5 own conceit It hath been endeavoured to convince them in their own way of Arguing for why should Wickedness brave it out and pass uncontradicted We have assurance that one time yet to come All iniquity shall stop her Mouth Psal 107. 42. The means to accomplish which is to take off that Colour and Varnish of Reason to discover that plausible shew of Wit with which Men countenance their Sin. For he flattereth himself in his own sight until his Iniquity shall be found to be hateful Psal 36. 2. Which hath been here somewhat manifested according to the Ability God hath given Let the Mad and Frantick World pause for a while why you may continue Men still and yet go in another way You may still retain the same Affections and Desires and have them at present in a good manner contented however you may refrain for a little while from the full Gratification of them You are now all for good Drink the prescribed Measure is now much better then excess but for further encouragement Our Lord said just before his Passion I will drink no more of the fruit of the Vine until that day that I drink it new in the Kingdom of God Mark 14. 25. And in this Mountain shall the Lord of Hosts make unto all People a Feast of fat Things a Feast of Wines on the lees of fat things full of Marrow of Wines on the lees well refined Isa 25. 6 Indeed such gross and sensual Pleasures are not to be expected in Heaven as result from Eating and Drinking even here it is said well refined But undoubtedly others will be substituted in the Room which shall more refresh then these do now according to what another Prophet saith Their heart shall rejoyce as through Wine their heart shall rejoyce in the Lord Zech. 10. 7. It shall give us alike satisfaction as Wine doth now but as much greater and of longer continuance as the Infinite and everlasting God in whom all fulness dwells doth exceed that little and empty delight which is now to be had from the Creature The Spirit of God condescends to our Infirmity and exhorts to his Obedience by promising the same things which we now eagerly desire after Who is all for pleasant Drink hath the very same invitation to follow after the things of his Kingdom If the Drunkard will leave off his sinful Courses he shall find more content and less inconveniency moreover exceeding great and Eternal Happiness hereafter Perhaps he will say he hath been so long used to it that he cannot Indeed a wicked habit is not quickly or easily shaken off it crept on by degrees and will stick close but there is an absolute necessity Except ye repent ye shall perish twice asserted Luke 13. And that is a through change of mind and reformation of Life if he hath been guilty of Drunkenness let him ask Pardon for it and be so no more Seek for the Grace of God which is sufficient to subdue the power of this or any Sin. The Man must be sure sincerely to labour together therewith and endeavour to be freed from Sottishness the same way he got it let him daily deny himself somewhat and abridge a little of his wonted Measure by this means he may be at length free from it It is commonly pleaded by him who lies under a custom of sin that he cannot forsake it So he flatters and beguiles his own Soul that either God will not require him to do an impossible thing and therefore he shall be excused or he is an hard Master to shut a Man out of Heaven and cast him into Hell for a thing he could not help But O wicked Servant Wherefore dost thou to keep thine own wickedness accuse God foolishly and falsly For he will not lay upon Man more then right that he should enter into Judgment with God Job 34. 23. Repent if peradventure the iniquity of thine heart may be forgiven Consider seriously thou alone hast wilfully brought thy self under the Power and Slavery of Sin. By former hardening thy heart and not hearing Gods Voice when thou hadst more strength and sin less At the first entrance upon the Practice of it thou couldst more easily have not done then done it after thou couldst refrain with a small irksomness till sin at length began to prevail through thine own neglect to resist and willingness to entertain it And because it is more difficult to part with thou concludest impossible No habit however long in contracting is impossible to be removed it may be
done though with difficulty It cannot be done in an Instant but may in Succession of time There is none so far gone in the Disease of Drunkenness or other Sin but there is hope of Cure Wherefore those Sinners are required to attend to the exhortation Rom. 13. 11 12 13 14. Take the Bible into their hands and read it whether they will hear or forbear it hath been here enforced with Motives out of the said Book if hâ—y neglect it is at their Peril they are Children of Darkness But let us who are of the Day be Sober putting on the Breast-plaâ—t of Faith and Love and for an Helmet the hope of Salvation 1 Thes 5. 8. And these things even now will give us more comfort and Satisfaction then they can meet with in Stupidity and Drunkenness CHAP. VIII Of Adultery Fornication Uncleanness Lasciviousness THese are some of those Works of the Flesh Gal. 5. 19. 21. Of the which they that do such things shall not inherit the Kingdom of God. But what present Good do they bring in recompence of so great a Loss It is surmised much because of the inclination in Mans Nature to these Lusts they do likewise beat strongly upon the outward Sense and it seems hard he should be restrained to gratifie them It is the most intense Delight Man enjoys and why should he not find some Pleasure amidst so many Evils and Miseries of Life All Flesh consorteth according to its kind and must Man who hath the same Tendency be hindred from it Were those Desires put in only to torment him in that he must not Act accordingly Doth God to magnifie his Power and Pleasure command him to abstain from that which by the Law in his Members he is bound to obey And then how much Pleasure and Mirth doth the Discourse thereof afford More is fancied in the Act and Fruition The present Design requires to set forth Sin in its utmost advantage and there may be other Circumstances conceived but allowing for all the Delight thereof yet this is not that Good thing which is set before the Sons of Men. Indeed Sin is improved to the utmost Though its Followers with all their Wit and Contrivance cannot find out any new Pleasures yet what they have already they manage with so much Skill that they receive as much Delight from them as possibly can be had and yet all comes short of the True Happiness As for these Fleshly Lusts the trouble and expectation going before and those Inconveniencies and Evil afterwards will more then exceed the sudden Complacency The Gall is much more then pure Honey if any is to be found which is little like that at the end of Jonathan's Rod 1 Sam. 14. 43. Many of them which used curious Arts brought the Books together and burnt them before all Men so mightily grew the word of God and prevailed Acts 19. 19 20. And there is the same Reason still that those Printed Songs Romances Play Books which propagate Sin in the World and in an implicit manner under â—eathenish Titles call to question Gods Justice and Truth in giving Laws to mankind should also be burnt as those are which contain scandalous Reflections upon the King and Goverment And so accordingly they would be thrown into the Flames if the word of God did now so mightily grow and prevail as it did in those first and purest times But seeing they are still extant to corrupt the Minds and Manners of People something is to be said more particularly Behold in this thou art not just I will answer thee that God is greater then Man VVhy dost thou strive against him For he giveth not Account of any of his Matters Job 33. 12 13. He doth more exceed the greatest Monarch then this vast Globe of the World a single Dust of the Ballance and is not bound to give the least Account of whatever he enjoyns us Therefore shall ye keep my Commandments and do them I am the Lord Lev. 22. 31. Present and cheerful Obedience is to be paid unto him without perverse Disputings of corrupt Minds By Faith Abraham when he was called to go out into a place which he should after receive for an Inheritance obeyed and went out not knowing whether he went Heb. 11. 8 9. Who believes in God that formed him if he would be justified with faithful Abraham must perform his Commands how contrary soever they appear to Flesh and Blood if he doth not presently understand wherefore the Lord should require such things as he doth commonly make that known afterwards The Servant is to do not to examine the Will of his Master But who who is like unto the Lord our God who humbleth himself to behold the things that are in Heaven and Earth Yet condescends to that which the proud Men of the World will not as to permit his Servants to reason of his righteous Acts 1 Sam. 12. 7. and to judge of the equality of his ways Ezek. 18. 25. and for those who despise this manner of Goodness there is severity reserved in store The Case in hand seems opposite to carnal Reason because Flesh will argue for fleshly Lusts nevertheless take it not quite away but only its Prejudice and Corruption it may put in a lawful Claim without boundless or extravagant Desires and then Flesh it self may judge how just and reasonable the Laws of God are Those natural Inclinations are not restrained but expresly ordered to be complyed withal Gen. 2. 18. Gen. 9. 1. 1 Cor. 7. 2 9. This one Expedient vindicates the Justice and Goodness of God from all those Cavils of Men walking after their own Lusts But as he is Soveraign Lord to exercise his Kingdom and Dominion over Men he doth in this as in the other things allow a lawful Liberty and is pleased further to try our Obedience The Gallants will cry Pish a Wife is an irksome thing to Men of Fashion They cannot endure to be confined The Blood runs warm in their Veins and they are wanton When I had fed them to the full they then committed Adultery and assembled themselves by Troops in the Harlots Houses they were as fed Horses in the Morning every one Neighed after his Neighbours Wise Jer. 5. 7 8. If these marry it is to get Heirs to inherit thâ—ir Estate but they will not be deprived of wonted Libertinism They hunt out after convenient Objects not valuing whether they break through another Mans inclosure or sport in a Common Are not these brisk Men more Happy and better esteemed of in the World then those dull Flegmatick Souls who keep the Marriage Bed undefiled Most certainly such are of the safer side as for the time to come but for the present who hath the greater share of Happiness It may be judged of when the ways of the Lascivious Wanton are somewhat laid open The Lord hath been Witness between thee and the Wife of thy Youth against whom thou hast dealt Treacherously yet is she thy
it is well enough but do not regard with what mind vainly imagining God would have his Work done any way so it be done but doth not regard with what affection they do it And therefore if they practise Righteousness or Temperance though they will speak out to the World that they do it for Health or Reputation and if they have a little respect to God in the heart they refuse to utter that They will declare openly they do such a thing because the King or some Superiour enjoyn them to do it but either through bashfulness or pride on which that is founded will not make it known that they do such things because it is the Commandment and Will of God. They may talk of the fashionable Vertue but not of Grace They will speak in the Words of Seneca but not the Language of Canaan but if they have a serious mind to get the favour of God and be saved let them consider what is Written Joel 2 26. Mark 8. 38. If their actions are not principally because God requires such howsoever specious and upright they may appear before Men he is no more pleased with it then you with the work of your Servant when he doth it of his own head and is ashamed or disdainful to do it upon your commanding him When Courtiers and Servants of Noble Men will own their condition before all and speak of their respective Masters should we not much more do so as to our Master which is in Heaven Is he not greater and better then they Let your light so shine before Men that others may see your good Works and glorifie your Father which is in Heaven Mat. 5. 16. His Servants may praise him for such an ones well doing and glorifie God for your professed subjection unto the Gospel 2 Cor. 9. 13. And strangers may conclude God is in him of a Truth that he hath some real and invisible principle of action which he keeps unto through good report or evil report notwithstanding all profit or inconvenience It tends to the Glory of God here on Earth when things pertaining to him are done openly before all and not in a Corner He that was not heard to cry or to lift up his Voice in the Street who did not love to be taken notice of for his Miracles and doing good neither did for affectation shew â—orth his Extraordinary zeal and service to God yet hath two observable sayings John 3. 21. John 18. 20. If one designs nothing but pure Obedience neither credit nor interest not the least leaven of by-respects the more publickly it is done the better it is If he finds himself ashamed of well doing let him do violence to that sinful humour and make it more visible unto Men if on the other hand he believes he may have praise of Men there let him do it in secret and thy Father which seeth in secret himself shall reward thee openly Mat. 6. 4. The reason of things is to be attended unto Our God whom we serve is a Jealous God and his Glory he will not give unto another So is he more pleased with Mens Obedience when it is pure uncorrupt and nothing a sharer with it How doth he resent it VVhen their fear towards me is taught by the precept of Men Isa 29. 13. Which makes directly against compulsion to Religious Duties for that destroys the Nature of true Obedience Doth God want the aid of Man to make others Obedient unto him If it could be done What Glory would it be unto him But they cannot by outward violence they may bring one like a Beast to the Sacrifice but still there is nothing of the subjection of the mind God cares not for Hypocritical Services or a bare outward Submission He may as well be glorified in Beasts the Blood of slain Bullocks of Goats for there is a subjection of those Creatures even unto Death The Brute is knocked down before the Lord but he is better pleased when the Will of a free and reasonable Creature is Obedient unto his Will. When we do not follow our own ways in opposition to the guide of the Lord When self-will is not cringed unto but the Word of God complyed withal He created all things for his own Glory and Man the Principal inhabitant of the Earth cannot shew it forth in a more excellent way Let him offer up every Creature for a Sacrifice do more then Solomon did to set forth the Magnificence of his Temple yet he adds nothing to what God had before for the VVorld is mine and the fulness thereof Psal 50. 12. The merciful God delights not in the blood of dumb Creatures he received them only as some atonement for Mans transgression and as a type of that great Sacrifice which was once offered for all Herein he shewed Mercy that he would accept of the life of a Beast for a more noble offender Sacrifice and burnt Offerings thou wouldst not but the doing of thy will. He is subject to no necessities imperfection or low desires and therefore thousands of Gold and Silver are nothing to him they are his own already He did first create and now disposeth of them but there is something still which I do in no wise say he hath put out of his own power yet he is pleased not to accept of it unless freely bestowed My Son give me thine heart Prov. 23. 26. O that there was such an heart in them that they would fear me and keep all my Commandments that it might be well with them and their Children forever Deut. 5. 29. He seems to long for it and that for their good for he who hath so much already and will be likewise glorified on them if they refuse cannot receive any addition by so small a Mite It is only that another should do all things to obey him Yet wretched and froward Man who knows not nor will be perswaded what is for his good who would fain be reconciled unto God a Being so much above and mightier then he though it be more out of fear and selfishness then love for that he is willing to give any thing rather then the right one with what anguish and earnestness but upon mistaken Grounds doth he expostulate Will the Lord be pleased with thousands of Rams or ten thousand Rivers of Oyl Shall I give my first born for my Transgression or the fruit of my body for the sin of my Soul He hath shewed thee O Man what is good and what doth the Lord require of thee but to do Justice and to love Mercy and to walk humbly with thy God Mic. 6. 7 8. Then thou must submit thy Will unto his Will. Many do offer up the Sacrifice of Praise use much Devotion will bestow liberally Alms to the poor frankly part with their Money but not their Lusts make a shew of Subjection unto God yet keep their own Humours and will not cast down imaginations and every high thing that exalteth it self
destroyed for lack of Knowledge Hos 4. 6. What can we say to it when it is their own Fault It is at their Peril if they refuse and contemn those means which God hath appointed to bring unto eternal Life without which they must mis-carry For if the Word spoken by Angels was stedfast and every disobedience received a just Recompence of Reward How shall we escape if we neglect so great Salvation Heb. 2. 2 3. The Promise in sundry places of Scripture is unto Godliness Of Ungodliness Psal 4. 3. Psal 101. 2. 4. 1 Tim. 4. 8. and the threatning is against ungodliness Psal 9. 17. Rom. 1. 18. 2 Pet. 2. 6. 2 Pet. 3. 7. Jude 15â— Where is a right use of the Ordinances and positive Duties all Obedience will likewise follow On the contrary when they are neglected it is Disobedience and Contempt to that God who enjoyns them Many are Friendly and just towards Man temperate as to themselves but yet are ungodly The World thinks What harm do these Why may they not go to Heaven Not considering what the great Provocation of ungodliness is and they do mistake in not seeing the first Reason of the Commandments of God Which in Truth are for the welfare of mankind but this is not all for the good or inconveniences consequent to the Observation or Violation of them as pertaining to short-lived mankind do not Rise so high as to have or deserve eternal Rewards or Punishments The Act of Sin is small and weak but the strength of Sin is the Law 1. Cor. 15. 56. It receives the Aggravation from going against that High and Divine Authority which hath established things so For it is too much a fond and proud Opinion that all things are for our selves if I do neither harm to my Neighbour nor my Self and I commit Sin What great Evil is in it Is a common Question Whereas they might look up and consider that God in his doings towards the Children of Men designs his own Glory in the first place as well as their Good. Now if there is Disobedience and Contempt towards himself and Transgression of what he hath Enacted here is the exceeding evil of Sin though no prejudice comes thereby to any mortal Creature It is what lieth in them making void Gods Dominion and in plain terms that he shall not Reign over them The great matter is Whether his Creatures are subject unto him they are so indeed But whether themselves think so and will shew themselves to be such as the ungodly Man doth not Thou hast said in thine Heart I am and none else besides me Isa 47. 10. And hereby may be seen the Hainousness of his iniquity for he is an open Rebel who refuses to tread Gods Courts he is one of himself and will not acknowledge depâ—ndance from an higher Power He neglects for his part what all the World thinks due viz. The Worship of God. So that it will fare better with Superstitious Christians unbelieving Jews and Pagan Idolaters for they intended some Homage though a â—iâ—â—aken one to the Great Lord of all things but he doth none at all He says within himself It is vain to serve God and what Profit is it to keep his Ordinances Mal. 3. 14. Whereas it is his own Fault for he might know if he would wait all the days of this short Life for the exceeding and eternal weight of Glory He might in the mean while perceive some good in the Solemn Meetings if he would come with a pure mind and behave himself as he should But he is glad of any excuse when in reality that as other Excuses is a further Aggravation of his Sin and so it will appear When God who now knows shall manifest the secrets of all Hearts for People who are born in the Christian Church entred by Baptism and afterwards wilfully make themselves Strangers from the Covenant of Grace and be without God in the World What is this but as much as they can to exempt themselves from his Government and because it may hereafter Rise up against them they would utterly destroy it if they might Whoever impartially judges of these things may perceive the exceeding Sinfulness of ungodliness It is the greatest degree of Sin that Men can arrive unto How many times is mention made in Scripture of reâ—using to hear the Word of God and not calling upon him There is no Fear of God before their Eyes they forget him and such like Expressions by which the Abomination of iniquity is set forth All these Sins are immediately against God himself If one Man sin against another the Judge shall Judge him but if a Man sin against the Lord who shall intreat for him 1 Sam. 2. 25. When God doth set up his Kingdom for such to endeavour to get from under it must be a great Provocation As now if any Prince should issue forth his Proclamation and Order it to be read and fixt up He would certainly be displeased at those who stop their Ears and take no notice of it and so it will be as to all those Potsherds of the Earth who shew the like Stubbornness or disdain against their Maker In good Manners we are to hear what God will Command us Of Preaching before we put up our Petitions unto him The Master is at Liberty to speak before the Servant utters his Supplication Yea all that the Lord hath said we should do so that is first to be known for the end of Prayer is to ask Forgiveness for former Transgressions to beg Grace and Power to be more obedient for the future When God delivered his Law in that terrible manner on Mount Sinah the People were afraid that they said unto Moses Speak thou with us and we will Hear Exod. 20. 19. and it is promised further We will hear and do it Deut. 5. 27. This way our Fore fathers chose and accordingly he did during his Life-time and left written a Copy of the Law which should be for ever Moses of Old time hath in every City them that Preach him being read in the Synagogues every Sabbath day Acts 15. 21. He was both Preached and Read. The Jews received the Law by the Disposition of Angels and have not kept it Acts 7. 53. But Christians received it from a Greater even the Son of God himself and have not obeyed it Christ hath those who continually Preach him as Moses had by how much he is not only greater then him but the very Angels of God. And receiving it immediately from his Father he came down and made it known upon Earth Who had a Voice out of the Cloud which said This is my beloved Son in whom I am well pleased Hear ye him Mat. 17. 5. The Author to the Hebrews insisteth upon the same Argument and Comparison See that ye refuse not him that speaketh For if they escape not who refused him that spake on Earth much more shall not we escape if we
pitiful Sneak not knowing the Object of his Worship and Adoration Notwithstanding those High but silly Imaginations 2 Cor. 10. 5. of Men yet themselves judge that the more an ordinary subject is in favour with his Prince and hath access unto him though in never so submissive a manner it is more for his honour And then as much as God is greater then Man so must it be more dignity to be allowed approaching unto him If we consider it throughly Should not his Excellency make us afraid There is awe and horrour to address immediately to so Glorious a God and therefore it is necessary to have express invitation from him first as Blessed be his Glorious Name for ever we have Deâ—t 4. 19. Psal 50. 15. Jâ—r 29. 13. and throughout his whole Book But more especially in these last days by Christ Jesus our Lord in whom we have boldness and access with confidence by the faith of him Eph. 3. 11 12. We are required to ask in his Name John 15. 16 16. 23. Who also through his transcendent greatness expressed Phil. 2. 6. Heb. 1. 3. might keep us off yet he humbleth himself to take upon him our flesh to become as one of us and more familiar to our Nature Such a Mediator and intercessour was expedient for us who by his relation to God might prevail with him and seeing he was pleased to become as one of our Brethren we may the more presume to address unto and through him Seeing then that we have a great high Priest that is passed into the Heavens Jesus the Son of God a double exhortation follows let us hold fast our profession Let us therefore come boldly unto the throne of Grace that we may obtain Mercy and find grace to help in time of need Heb. 4. 16. For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. Is he a God sometimes near and sometimes afar off Or can we with our Prayers bring him down from above No God abideth still the same and equally near he continually â—ills Heaven and Earth with his presence but the Word and Prayer makes the Sence of him near upon our Minds The Lord is nigh unto all that call upon him to all that call upon him in Truth He will fulfill the desâ—â—e of them that fear him Psal 145. 18 19. Which is the greatest and most inestimable priviledge that ever did or can belong to the Sons of Men It raises a dread and love for the Divine Majesty It astonishes with his infinite condescention to admit thereof To fall low on our knees before his Foot-stool is an higher advancement then to converse with Angels or talk familiarly with the greatest Monarch on Earth And so it would more appear if God did keep us at a distance as our Superiours according to the flesh do through imperfection for if they should make their company common it would have Contempt instead of Estimation but the more one knows of God it raises more admiration and delight How strange is it that Men who believe God is who is so Great and Glorious as his visible Works do manifest and may be more understood by his invisible things yet should think any thing low or mean which hath relation to him or his Worship God standeth in the Congregation of the Mighty he judgeth among Gods Psal 82. 1. Yet many do refuse to bend the knee when Prayers are offered unto him when if the same Persons were to deliver a Petition unto the Kings of the Earth would kneel before them Such are Proud and Ignorant who perform Worship with carelessness or irreverent gesture But what is to be said of the natural ungodly Man who slights that relation which God doth vouchsafe to continue this way towards us Since thou wast precious in my sight thou hast been honourable and I have loved thee Isa 43. 4. And so it will illustriously appear when we who know him by Faith shall after this life come to have the fruition of his glorious God head Should we be â—eparated from any affinity to him had we nothing divine within us or when we are in honour will deface his Image and provoke him to disown us wiâ—h I never knew you Mat. 7. 23. We should be but pitiful forelorn Creatures at present as those will be who work iniquity and transgress against him They shall go forth and look upon the Carkâ—ses of the Men that have transgressed against me and they shall be an abhorring unto all Flesh Isa 66. 24. Observe the slighting kind of phrase the Holy Ghost makes use of that such little despicable and vile Beings should behave themselves contemptuous and stubborn against a Most Excellent and Glorious Majesty If he who will at last reveal himself were not now out of our siâ—ht there could be no tryal of this whether Men would do so or not as at present there is and therefore they do it Had we not a spiritual and immortal Soul which hath a near similitude of the Divine Nature how mean and frail should we be To be just enlivened with naked and vile bodies subject to all the miseries of Nature liable for a prey to the stronger Beasts and every Creature might insult over us which also they would if they had the same corrupt Seeds of Evil for we should be more destitute then they having no reason to arm and secure our selves And then we could not so much as get the dominion over them much less lift up our selves against the Great Creator of all things Now mark the strange degeneracy of Humane Nature let the whole World stand amazed at it Hear O Heavens and give ear O Earth For the Lord hath spoken I have nourished and brought up Children and they have rebelled against me The Ox knoweth his owner and the Ass his Masters Crib but Israel doth not know my people doth not consider Isa 1. 2 3. That power which was given to know and glorifie him is turned to contemn and dishonour him We are but meer Creatures the very work of his hands all our good and excellency we receive from him What least part of us did we make our selves Shall the Ax boast himself against him that â—eweth therewith Or shall the Saw magnifie it self against him that shaketh it as if the Rod should shake it self against them that list it up or as if the staff should lift up it self as if it were no wood Isa 10. 15. There is a vain perswasion in Man that he is his own that he is independent exalted and beholden to nothing though in his body are all things to humble and contradict this Opinion Infancy Childhood continued Weakness Mortality Yet he still bears in mind what the Serpent told his Fore-fathers Ye shall be as Gods Gen. 3. 5. In a worse sence of self-existing What lofty thoughts are in this poor
of the World. Thy Will he done in Earth as it is in Heaven he left for a standing Petition who likewise told us Joy shall be in Heaven over one Sinner that repenteth Luke 15. 7. When a single Person among such a Rebellious and froward Generation as the Inhabitants of the Earth are do begin to do it The whole Happiness of the World and things therein is to obey the Law of their great Creator Every thing in Relation to him is delightful When we beg good things of him we are assured he giveth liberally and upbraideth not Prayeâ— conduces to our present Establishment and Security it begins and helps towards the true Perfect and never ending Happiness For Mercies received the just Consequent is to return thanks Of Praise Now of God are all things From whom every good and perfect Gift proceedeth Jam. 1. 17. there arises up towards him the Duty of Praise and Thanksgiving We at first judge it a most reasonable thing to give the Lord the Honour due unto his Name and our selves have a strong resentment of Benefits But then Corruption begins to work and turn the Stream of our Gratitude unto subordinate and lesser Objects We are very thankful to the Instrument or next hand that doth convey unto us but unmindful of the Author and Fountain from whence they all spring Those Blessings that are become constant and common which should most set forth the bounty of the great Benefactor we wrongfully esteem our due and desert and then whatsoever is more this is looked upon as an Addition to what was our own and is taken kindly Whereas in this we might have seen his Providence that either furthered or could have hindred this good thing from us And at last if we provoke him by unthankfulness he can turn it into a Curse instead of a Blessing When thou hast eaten and art full then shalt thou bless the Lord thy God for the good Land which he hath given thee Deut. 8 10. He first created the Earth with Vertue to bring forth Fruits and hath given unto Men that power and understanding to Till it accordingly Who gave them Life and Being to receive these things and hath allotted to them severally as he will. Yet these being visible and nearest are too often by ignorant unbelievers more thanked then the Author of all things The Conduit which of it self is dry is more had in Admiration then the Fountain which sends forth the Water God expresses himself severely against Idolatry How many Cautions are there least we Worship the Sun Moon and Stars which are useful to mankind but he made them so He is a jealous God and would not that they should draw off the least Glory from their Creator Much less should eartheâ— Vessels come in for sharers of his Glory Especially when his only begotten Son disclaims it John 8. 50. and so do holy Men 1 Thes 2. 6. 1 Pet. 4. 11. Mark 5. 19. Acts 3. 12. Acts 12. 23. Acts 14. 15. Even of temporal and outward Mercies we have an immediate ascribing them unto Almighty God the Patriarch Jacob presently ascends above all second Causes The God which fed me all my Life long unto this day Gen. 48. 15. He doth not say his Estate or fruitful Seasons the Good-will of such Friends Money Food but he refers them all higher In the New Testament he is stiled the Father of Mercies and God of all Comfort 2 Cor. 1. 3. He gives Gifts unto his Children whether immediately as spiritual Blessings which are not in the power of any to give or take away And therefore to him in a more peculiar manner belongs all the Glory But for the temporal good things he sends by the hands of another we are to give our most humble and hearty thanks to the Great Master but in no wise to thank the Servant more then the Master nor to exclude the Sense and acknowledgment of the Great Lord over all O that Men would praise the Lord for his Goodness and for his wonderful Works to the Children of Men which is thrice repeated Psal 107. To speak forth his Goodness is that which God delights Isa 12. 4 5. in This Duty is expressed in a publick and outward manner Make known his Deeds among the People talk ye of all his wondrous Works Psal 105. 1 2. My tongue praiseth thee with joyful Lips Psal 63. 5. Make the Voice of his praise to be heard Psal 66. 8. Examples of this are Luke 1. 64. Luke 17. 15. Rev. 5. 12. The Holy Ghost by this signifying that we should speak out when we praise God and not do it inwardly in a whispering manner or in a Corner as if we were ashamed of what we did It is not said thus concerning Prayer for there the inward reserved way is rather commended Mat. 6. 1 Sam. 1. 13. But the great things God hath done for us they should be shewed forth amongst Men. There is no mention in Scripture of giving thanks only in secret but in the Assembly of the upright and in the Congregation Psal 111. 1. And also among others that they may be brought over to partake of the Goodness of the Lord. Nothing but Praise breaths forth through every Verse of the Book of Psalms or something which may be matter and occasion thereof It is inculcated throughout the Old and New Testament This People have I formed for my self they shall shew forth my praise Isa 43. 21. The Earth hath he given to the Children of Men Grass and Herbs are for Beasts and both for our use And what were we made for but to Confess openly the Glory and Greatness of our Creator to see and consider this vast Fabrick of the World to admire and magnifie that God who made it But ye are a peculiar People that you should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light 1 Pet. 2. 9. Here is yet more matter of Praise and also to encourage free Obedience for to live only for a short time would not be altogether so much though God oweth nothing to his Creatures and as he brought them out of nothing so he could turn them to nothing again But he hath given most full assurance that we shall have and see greater things then these The Bread of God is he which cometh down from Heaven and giveth Life unto the World John 6. 33. That Revelation to mankind by Christ Jesus all those unspeakable Mercies contained in him The means of Grace and hope of Glory do justly require such abundant Exaltation of our God that our Soul and all within us cannot worthily Praise him ' This would take up all our Life-time here as it will the whole length of Eternity As for Preaching Prayer and the Sacrament they shall cease when we shall perfectly know and be obedient unto him when we shall have the full Accomplishment of our desires When we shall see him Face to