Lascivionsness which they have committed 2 Cor. 12. 21. The Lord Jesus will not condemn them if they go and sin no more John 8. 11. Was not Rahab the Harlot justified And from the Examples of Lot David we may be assured God hath Mercy on such Sinners if they do not abuse his goodness but leave off their Transgression and do Works acceptable and holy in his sight This full and plain manner of Writing was necessary to manifest the very Truth let none suck Poison out of that which was designed for an Antidote nor presume to sin yet more from what God knows was only intended to lead to Repentance The temptation which leads Men over to these lusts is that they think they shall be happy in so doing here it is discovered to be a delusion only and Men would be more happy as to this present time if they had nothing to do with them or make use of the lawful remedy there is the same invitation offered to leave of as before was to follow them So much of lust in the General now briefly run over the particulars Every one knoweth what Adultery is Stolen Waters are said to be sweet and it is matter of sport to beguile the poor Husband Of Adultery Yet O Man shalt thou boast for ever Knowest thou not it will be bitterness in the end Yea there is Trouble and Vexation Fear and Guilt all along By the Jewish Law which wâ—s of Divine Appointment the Adulterer and Adulteress shall be sâ—râ—ly put to death Lev. 20. 10. And so it is at this day in several Nations of the World Christian Mahometan and Heathen but here it is rather fashionable and of plaufible report Whatever credit Adulterers or Adulteresses get it is only among the Children of Disobedience but the Righteous have them in Abomination in this life they labour under continual Disquiet Tribulation and Anguish everlasting Shame and Contempt wait for them in that which is to come The injustice and wrong is somewhat less in Fornication but Of Fornication it is a provoking sin and offensive unto God. If any Man dâ—files the Temple of God him shall God destroy for the Temple of God is Holy which Temple ye are 1 Cor. 3. 17. Flee Fornication every sin that a Man doth is without the body but he that committeth Fornication sinneth against his own Body 1 Cor. 6. 17. A great part of the Chapter is against this particular so that any thing may as well be denyed to be a Sin as Fornication If the Spiâ—it of God saith it is a sin and wicked Men say it is none whose Words shall stand his or theirs Jer. 44. 28 29. And by whose Judgment must they abide When he punisheth for the same let them dispute away the Smart of it if they can Even as Sodom and Gomorrah and the Cities about them giving themselves over unto Fornication and going after strange Flesh are set forth for an Example suffering the Vengeance of Eternal Fire Jude 7. The end of being set forth for an Example is that others should take heed for the like will happen to them if they do the same things There doth too often go along with this an abomination of iniquity as Murder in the Womb those preventives of getting with Child and wicked means to cause Abortion or Miscarrying Moreover there is killing of Infants to hide their shame from the World a manifest proof how tormenting this is that they dare upon such Sinful and Barbarous Actions to concâ—al it If they are not so unnatural and desperately wicked as to stifle the poor Infant then it remains a Witness of the Parents Transgression But if made away that is a double sin and shall rise up an evidence against them at the Bar of the General Judgment to their Eternal shame and confusion before God Angels and Men. There are several other evils too many to be recited but may be known by observation which do sufficiently shew that it is best for Mankind to comply with the VVill of God even your sanctification that you should abstain from Fornication 1 Thes 4. 3. There are several sorts of uncleanness as if a Man lie with Mankind as he lieth with a VVoman both of them have committed Abomination Of Uncleanness they shall be surely put to death And if a man lie with a Beast he shall be surely put to death and ye shall slay the Beast Lev. 20. 13. 15. so that described Rom. 1. 26. 27. There is another kind by self pollution If there be among you any Man that is not clean by reason of uncleanness that chanceth him by Night Deut. 23. 10. Which is no great fault because it is matter of infirmity contingency and not wilfullness but how much worse is he who of set purpose forceth himself to be thus unclean It is detestable to think or speak of much more it is to act such things But Fornication and all Vncleanness let it not be once named among you as becometh Saints Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks for this know that no VVhoremonger nor unclean Person hath any inheritance in the Kingdom of Christ and of God. Eph. 5 3 4. 5. Lasciviousness imports Light and wanton Actions Dalliances Of Lasciviousness and rude Gestures lustful Thoughts immodest glances of the Eye curious inspection upon the faces of Women Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart Mat. 5. 28. Said Christ who came to interpret some Laws give others and finally is to be the judge of all Those several Inclinations and Tendencies to unlawful lust are comprehended under this Word VVhen lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Jam. 1. 15. It suggesting pleasing thoughts will be apt to procure a consent which makes the sin and therefore should be stifled in its first rise The way of avoiding Lust is to eschew all occasion and provocations thereof The great design of the Gospel is to prepare and bring People to Heaven and then they must be pure and spiritual to fit them for the Holy of Holies to qualifie them for the promise Blessed are the pure in heart for they shall see God Mat. 5. 8. Now lust and filthiness is an hindrance to this and therefore must be taken away before we are made meet for the Celestial Happiness To refrain from the aforementioned things would be to destroy the Briskness and refined Breeding of the World the principal whereof is to make complemental Addresses to young Women What Mirth and Laughter do they stir up amongst Promisâ—uous Company of both Sexes So the use thereof may appear not only agreeable to right Education but also it conduces to divertisement and happiness It must be acknowledged that here and in other things Christianity is directly opposite to the present Fashion God and the
3 6 7 8. Thou mayst be destroyed for all thy hope for hope which is against the plain word of God is not hope for that which a Man hath no Promise what doth he hope for Neither let him perveâ—sly abuse Rom. 4. 18. as think to be saved with hoping Abraham for 't is evident Abraham had the Promise of God Gen. 15 5. for what he hoped for but had no natural Grounds for it Heb. 11. 11. but here it is only a false and fond Presumption directly contrary to Scripture And if he will for all trust to go to Heaven every common Beggar that lieth upon the Dunghil hath greater Reason to expect to climb up to the real Throne of Majesty and be King over this whole Nation for there is no impossibility in this as in the other It being impossible for God to lie Heb. 6. 18. When a wicked man dieth his Expectation shall perish and the hope of unjust men perisheth Prov. 11. 7. Neither doth it avail much in this Life it may stifle the afrighting thoughts of Damnation but yields no true Peace and Comfort It standing upon weak and rotten Grounds must not be searched for then it would totter and vex the Man that entertains it But if he would not be deceived in the greatest Concern of his own eternal Happiness he might know that if his hopes now will not bear a through Examination it is Suspicious they are false for true Gold will abide the Fire and then they will not pass for true in that day when the Lord shall try all things If himself should strictly consider he would spie out the deceit much more will the all-seeing God He will judge the secrets of Men by the Gospel the reserved and innermost thoughts which if here suffered to come out would defeat the vanity of all his hopes But this would be disquietude he must not cast them off for he is willing to save his Soul then suffer thy self to be put in mind how it may be done The error of most Men is they will exclaim horribly against despair which indeed is a sad thing and will take all imaginable heed of not falling into it but then they pass over the sure and middle way as if this were too near it and so fall upon another more dangerous Rock which they going on securely without noise proves destructive to thousands I mean presumption on Gods mercy where is no ground for it What doth it help the Ship tossed to and fro to cast out Anchor where is no bottom to fix on When the soul is troubled what real good doth it to let out hope if there is no promise to stay it self on Or if he thinks he can yet heed must be taken that it be not falsly applyed for that would be like foolish Pilots who fancy they see the Shore and make towards it when it is quicksands in which they coming near are Swallowed Alas just upon sinking they discover the deceit but if they had before they had avoided it The Sinner dropping into the bottomless Pit then is fully sensible of the falseness of all his former hopes but if he had been so wise in the day of Salvation to have trusted unto them no further then they were to be made true and stedfast out of the Word he had never came to this Then perhaps Satan working with all deceivableness in them that perish might beat off from examining themselves throughly representing such thoughts as Melancholy Fancies tending to despair which they must drive out of their mind But they should consider whether such do necessarily arise from Scripture for by that all must be judged at the last day And if we would judge our selves we should not be judged 1 Cor. 11. 31. We might know before hand how it will go with us if one hath a title to the Heavenly inheritance he must make it good out of this Statute Book which God hath made for his government over the World according to which is to be distribution of rewards and punishments from Deut. 29. 20 Rev. 3. 5. It appears that every common person hath a name in the Court-roll of Heaven and we are to arrive there upon the performance of such conditions in the mean while so plainly laid down that every one may know whether he doth them or not The Case being thus it is the wisest way now being the only time of doing them to read that Book to see whether all things are done that are written therein and if not to do them whilst we may correct what is amiss then to go on slightly and negligently not much minding it before hand least when the Book is opened Rev. 20. 12. Such and such things may be found wanâ—ing or mistaken and so the most inestimable good is lost for want of a full examination and knowledge This disappointment will be more tormenting and argue of folly because then he will have no opportunity to fill up and make right what was wanting or false â—e might have done it heretofore but then would not consider And therefore least any one that reads here should come into this wretched condition Behold I have told you before let him make no delay to search and try his wayes if they are streight when examined by the rule of Scripture there is no fear but if contrary they must be forth with amended by it Neither think this the way to despair which is the only Objection against sound Doctrine but to be converted and healed If one is in a damnable State the greater danger is in not being sensible thereof but none at all in knowing it for he may recover out as soon as he will let him repent and do so no more no longer trust unto those errors and mistakes If he is not yet come up to that fitness and Qualification for Heaven it is no hindrance but he may endeavour after it he may come up to such a degree of eminency and perfection before he die and at present may do somewhat towards it Gods Mercy and Pardon is to the greatest Sinners upon true Repentance there is no necessity for any one to continue in his sins and when he forsakes them the promises do presently belong to him see Isa 55. 7. Ezek. 18. 22. So again the threatnings are not absolute but only hang over the impenitent this word Despair is more often talked of then considered for in property of Speech it is opposed to Hope and is a distrust of Gods Mercy when there is good evidence in holy Writ that he may be partaker of the Promises But if one can challenge no property in them because of his wicked Life and Conversation or lives in one sin impenitently to which damnation is threatned this cannot be said to be despair because as long as he remains thus he hath no ground for hope no more then a Murderer or Capital Felon may be said to do so when he knowing the Law thinks
should describe the Way more narrow and streight then really it is for it is the Duty of all to encourage Travellers and not to frighten them but on the other hand let none say it is broader then the Blessed Jesus and Holy Men moved by the Holy Ghost have taught us for that would give them the Lye and cause Presumption and Danger to the whole World. It is Chalkt out in the Word of God As many as walk according to this Rule Peace be upon them and Mercy and upon the Israel of God Gal. 6. 16. they must follow these Directions who would have their Feet guided into the way of Peace Strange That Men should be enraged against the Consultations of their own Security and Happiness That they should willingly keep themselves from Satisfaction of Mind Doth the difficulty or fancied good of those Sins hinder from laying them aside It cannot be a harder Work then to pull out the Right Eye or cut off the Right Hand yet if these offend Christians are obliged or to suffer what is worse Mat. 18. 8 9. Yet this is not so grievous as may be imagined for when those Lusts as dear to a natural Man as the Members of the Body are rooted out the Labour is irksome for the present but afterwards Joy and Satisfaction spring up They did for a Season please the brutish part yet that train of Guilt dragged after did wound the inward parts the Pain there did exceed all the Sweetness he ever had by the sudden Enjoyment For the faint delight of a small time his whole Life was rendred Miserable But when they are driven out the Anguish goes off in a perfect Cure and there succeeds the delight of a sound mind It being once freed from Guilt and deadly Sin yields such Comfort that cannot be conceived but by those who have the Blessed experience Which none can attain unto but who actually comply with the Grace of God according to all that is written Tit. 2. 12. 14. The peaceable Fruits of righteousness are to be had by those who are purified from all iniquity who have knowledge in Divine Matters and do according to it If ye know these things happy are ye if ye do them John 13. 17. and miserable are they who do not Who have tasted the good Word of God every thing done contrary thereto doth grieve and vex them This is laughed at under the name of tenderness of Conscience but it intitles to the favour and acceptance of the Almighty if he is careful not in the least to offend Who studies in all things to approve himself unto God and cares not if by so doing he gets the ill Opinion of others If Conscience be Evil the Praise of Men will not make it good but if good in it self the Tongue of Slanderers and Blasphemers cannot render it bad Reproaches cannot hurt it and if compassed about with Innocency those sharp Arrows even bitter Words do as little injury as if they were shot against a Wall of Brass It is above the reach and malice of the wicked neither can they more disturb her Peace then Winds and Storms do the upper Region Not the greatest external violence much less the light breath of â—nvious Talking People can move what is established upon the sure Foundation of righteousness And therefore it is suspicious of those who prefer their Credit in the World before Duty Who had rather Act contrary to Truth then be Evil spoken of They may do so still but if they knew what it was To have a Conscience void of offence towards God and Man they would rather displease the whole World then him only and would lose the Good-will of all rather then this dear Friend within the Bosom for if all Men living did seek out Delights and Honours to confer on another to make him Happy they could not do so much as this alone All the Pomp and Glory of the World whatever can be named or is accounted dear amongst Men do not half so much for they extend to the outside conduce to our Satisfaction as a good Conscience only A Second Part of the Soul is the Will Whatever a Man doth or neglecteth it is according to the disposition of his Will Of the Will. this inclining him to some things and keeping off from others according to which He Acts Some have said that Actions have the Denomination of Good and Evil according to this faculty whereas the Divine Law gives that and this is but a Power to observe or transgress against it The Spirit of disobedience works in our Members There is an Averseness to God and a strong inclination without reason to run contrary to his revealâ—d Will. Man by his Fall is as it were turned upside down for what should be under the Spirit of our Minds doth rebel and get above What should be an Instrument to execuâ—e the Dictates of the Understanding usurps Authority over that Having got the upper hand this Self-will Commands in chief so he doth things against knowledge the Checks of Conscience and Dictates of right Reason The Man practises those things whereof he is convinced they are not for his Good. He is sold and held Captive under Sin which gains more Strength by being submitted unto Now this is no absolute Compulsion and Force which he brought himself into but like Slaves under an hard Master who do many things which they could refuse at the very time but fear or other Conveniency makes them till they can get their Liberty and Freedom He that is most under the Dominion of Sin is not forced to the Acts thereof for several times he doth intermit them when they might be had The Lascivious Wanton doth not run upon his iniquity in the Market place as a bruit Beast among the Herd And so it is of other kinds of Sin but it hath such a prevalency that for the most part he doth the â—ame It doth tyrannize and keep in aw not suffering him to do the thing that good is It makes him seek out things to gratifie Lust puts unto much trouble for Accomplishment thereof and which is an Aggravation of the Misery when he hath made Provision to fulfil them for some time it is still eager and craving after more the Acts do not satisfie yet there is impatiency after them and so much the more how often they are had Crying out give give and it is never enough No Man can fulfil all his Desires immediately for some he must tarry before he can obtain and those intervals of Expectation are not altogether so pleasant for others he is disappointed both which create more Pain then the Delight of the thing wished for In the frequent Repetition of the same he is cloyed and the Will Commands to seek out for new Objects when he may weary himself in the range but can find none Whosoever committeth Sin is the Servant of Sin John 8. 34. And yet they were betrayed into it with a
warning against the presumptuous Sinner who turns the Grace of Rom. 2. 4. God into Wantonness who trifles with that which should lead him to Repentance who deceives himself with a slight Remoâ—se and Sorrow but continues impenitent And also to affâ—ighten malicious Transgressors who sin yet more upon the fore sight of future Repentance To make the Professor of Christianity look about himself who doth this or that deliberate Sin as opposing Gods Truth and Servants of set purpose to comply with the humour of the World and thinks to come off afterwards upon a general Repentance or secretly asking Pardon or the like and upon this he did trust before I say to make all these throughly consider what they do and not to be deceived in a matter of so great Concern it is necessary to explain the true Nature of it more fully When the mind is now to do such a thing upon through Consideration Mat. 23. 30. how can they say afterwards they would not have done it or else to trick with the Almighty by not giving way to that because he hopes to have this excuse for his Sin to be willingly ignorant and to do a thing hastily with that reserve this is to disobey that God who twice Commands to consider our ways Hag. 1. 5 7. to endeavour to out-wit him who is all-wise or seek to hide their Counsel from the Lord Isa 29 15. Shall not God search this out For he knoweth the secrets of the Heart Psal 44. 21. And hence may be observed a great difference between the Worâ—s of the Flesh and Perversities of the Spirit The former being through infirmity of the Flesh transient Acts and of sudden surprizal may be more easily repented of because through their Deceitfulness and Temptation the Man may be beguiled or overtaken and when he comes to be convinced of their true Nature and recover out of them he may Act Indignation and Revenge upon himself for the same But for the latter sort when they are resolved on and all the 2 Cor. 7. 11. Circumstances fully known when neither surprizal nor ignorance but what was wilful can be pretended for it this makes the Sin of a very deep dye And when the mind is now to do it and either doth or may foresee the reality thereof with its Consequents How can such an one expect that if it were to do again upon the like Circumstances he would not when now he doth the very same I mean advised continued Acts of Sin as that Spirit of Stubbornness and Perverseness opposing the known Truth Persecution for which Paul gives the Reason why He obtained Mercy because I did it ignorantly in unbelief 1 Tim. 1. 13. which implies that if it had been knowingly done it would not have been so easily Pardoned Think upon the Case of Persecutors and Hereticks who have persisted so after a full Conviction that they were in the wrong and how many of them have you heard to have came to Repentance What they have done in secret it may be a Question whether that will be accepted for as their offences have been done openly so should their Recantation be likewise if they would have it avail It is necessary not only to be sorry or secretly to bewail but further to undo the fault as much as it can be And as God was dishonoured publickly in like manner to regain his Favour they should acknowledge their Error before Ezra 10. 2 3. Lev. 26. 40. Josh 7. 19. Ezra 10. 10 11. Mark 1. 5. Acts 19. 18. all To speak after the manner of Men That God should have repair for his hurt Majesty have Glory given unto him by Confessing their own Shame We must do as much to reconcile our selves unto an offended God as the Great Ones of the Earth require from all that displease them And this iâ— the end of Confessior those things done in private may be there acknowledged unto Almighty God but in other things the acknowledgment must be as publick as the Sin was Of all that mischief done to the Church of God by Error or Violence smiting with the Tongue of Fist there have been but few instances left on Record of Penitents of this Nature Do not those who have Acted cruelly die suâ—lenly And in those fierce Disputes where one side must be convinced to be in the wrong by the Power and clearness of the Arguments of the other side yet out of Pride Oâ—â—tinacy or Interest they will go on and seek for Eâ—asions where they cannot Answer but how few will openly declare themselves to have been in an Error Where it is purely a defect of Understanding and a mind willing to be informed we have some Reâ—raâ—tations but when the perverse Spirit is once mingled with them it is seldom that they come to Repentance We who are short-sighted and know little but what we gather by Reason and Experience which requires Succession of time are admitted unto Repentance which may supply these Defects and space and Liberty is left unto us of a full advised Choice of Good or Evil Life or Death Now when there is a through and firm perswasion of the Vanity and Vexation of Sin when he doth not barely commit it once twice or so often as to know what it is but still continue in vâ—miting not to be contented to lye only but to Wallow in the Mire is a Sign that he hath 2 Pet. 2. 20 22. made that his Choice Again when God calls by his Word his Spirit by his methods of Judgment and Mercy the Sinner to be reconciled unto him yet he stands out continually surely then he doth not Choose the Fear of the Lord Prov. 1. 29. But is Rebellious Disobedient refusing that reverence and subjection he owes unto his Maker And if at length when he finds he shall be punished for the same then he will make a pretended submission Or stood out so long of set purpose think to pacifie him with a slight Sorrow and going softly for a time by a partial and imperfect Amendment of Life God will judge of this Repentance is never too late if Fruits meet for Repentance are brought forth afterwards if there doth succeed the Christian Life in all Godliness and Honesty But if the â—icled will turn from all his Sins that he hath commited and keep all my Statutes and do that which is lawful and right he shall surely live he shall not die Ezek. 18. 21. God is sometimes pleased to bring home his Servants by Affliction and Sickness and therefore if in that which proves unto Death there is a true turning of the Soul unto God and he knows the Man would really order his Conversation according to the Gospel and for sake all his former Sins this Man hath good grounds of Hope for Mercy and Forgiveness But for him who puts it off all his Life-time before who thought it soon enough to make his Peace with God in Sickness and Old Age who
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
all which doth seem to shew that great happiness doth arise from this sin notwithstanding it is here endeavoured to be lessened To the first instance let it be considered The greatest Torment and pain after it is over is the very same as if it had not been at all The anguish is forgotten and nothing remains but a saint Memory which is rather pleasant and therefore when this is laid in the Ballance it will not weigh down the seeming pleasure of a present Temptation which herein hath the advantage and thus prevails over Men The inviting good is at hand whereas the evil and inconveniencies are either past and then they are as nothing Or else to come and that is not already or may not be so it stands upon the same yea more unequal ground then the other did Hence what is present is preferred before what may be hereafter It is a thing only possible or contingent and so may not happen And therefore it is said the lustâ—ul person will venture again for if he knew the like event would come upon him he would as certainly refrain The burnt Child dreads the Fire himself also is more cautious and circumspective ever after If he doth greatly suspect he will decline so that the evil in his own judgment is greater then the good for he will lose the certain enjoyment of a present Object for fear only oâ— the uncertain consequence of the other This is his Opinion in time of ease and delivery from former pain but when he was smarting under it then might be heard his true judgment of this matter That cursing and indignation those real and then hearty resolutions of never committing the like again do sufficiently evidence the pain exceeds all the pleasure If he doth follow it again it is because that is vanished and gone but the other stands before him and solicites for entertainment It is difficult for flesh to resist the charms of what seems amiable especially if it look only upon the first outward appearance as the sensual Man looks no further it doth asâ—ent The delusion and mistake is he casts half and a partial Eye There being in this and every Sin A mixture of seeming Good and real Evil The first Being open and visible the last somewhat more within not discovered but by a discerning sight he just sees what is lovely and will mind no more but how to attain that yea having a desire after it he is afraid to peep further least he should find out something to discourage from the other Poor foolish Creature Thou art afraid of losing a Lust which is a very little Good consequently missing thereof must be no great unhappiness and yet blindly darest upon a great Evil which will make miserable Thou choosest Sin for that little and present advantage but knowest not or dost not consider the sad end thereof And thus thou actest like ignorant Boys who in Play and Sport pull down the Prop of Building which falls and crusheth them to Death It is not prudent Choice but haâ—ty inconsiderate doing for if when tempted to this Sin thou wouldst stand still and pause upon the manifold Evil consequeâ—ts thereof in this Life and that to come thou wouldst no more yield to it then make a mortal Wound in thy Body to drink thine own Blood which is said to be sweet but the other will bring Pain and Death Let none judge from the foolish Actings of Men but from the reason of things And though some which should have more understanding because of length of days and experience yet have a mighty esteem of these sins who are so far from coming to repentance that they more harden themselves and boast in Iniquity They should forsake when they cannot sin longer but we see by them this is not such repentance as God will accept for in Truth it is none at all A change of Mind doth not follow from Disability to Sin nay there is only a ceasing from the outward Act for the heart and tongue which were filthy are filthy still By such a long and continued course they are hardened through the deceitfulness of Sin The Author to the Hebrews applies the Word to all indifferently Heb. 3. but this in a more especial manner may be said to be deceitful above all sins There is a strange bewitching Nature in it a Man is led from one sinful Act to another the next time he is promised more sweetness from a different Object if he is sometimes struck with the fear of Gods Vengeance and he thinks of his sin in order to Repent then the Devil is not wanting to raise thoughts of former delight and instead of recollecting them with horrour and detestation he is well pleased with what he hath done and cannot seriously repent of them if he would Thence he concludes it impossible and so goes on with hope to be excused seeing he hath tryed to repent though he is neither heartily Sorry for what he hath done nor leaves it of When formerly he might have refrained from the several Acts and so by degrees have came to perfect Abhorrency and true Contrition And now he might keep his Tongue from every filthy and idle Word confess in the bitterness of his Soul instead of Glorying in his Shame endeavour all ways to disswade others rather then allure them on But commonly they are still held Captive and few do recover out of an habit of Lust And I find more bitter then death the Woman whose heart is snares and nets and her hands as bands whoso pleaseth God shall escape from her but the sinner shall be taken by her Eccles 7. 26. They cling and hamper so fast and the Man likes them that there is seldom any escaping when he hath been long holden under them As at beginning of this Iniquity they climb up from step to another till they come to the height so they will continue there as long as they can And when they must let go one or two rounds they will hold fast to the rest When Strength decays and Age comes on they still commit as much of the Sin as ever they can Through these Mens Obduration and foolishness others conceive abundance of Happiness must flow from this muddy and stinking Fountain But shall they be Judges who are given over to vile Affections Who can no more know the true happiness of Man then Brute Beasts if these dumb Creatures could speak with Mans Voice they might as well be called to give their Opinion and then no question the Hart or Goat would give a large commendation thereof Who know nothing better and whose capacities once exalted and honourable are sunk into low and base lusts have a mighty Valuation for them this being the utmost and greatest excellency they can attain unto They likewise who are now fallen into the midst of these sins know of the things here spoken of let them make all speed to Repent of the Vncleanness and Fornication and
7 12 13 22. It is the great Aggravation of the Sin of Apostacy concerning which the Apostle speaks so dreadfully Heb. 6. 4 5 6. and Chapter 10. 26 27. Who were once enlightened and tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted the good VVord of God and of the Powers of the VVorld to come If they shall fall away When one formerly hath had experience of the ways of Sin and then by Conversion hath full experience of the ways of God to fall away again from them is to pronounce on Satans side that he is the best Master as who hath judged of both and then resolvedly with Deliberation to determine for him which must be an exceeding Provocation to the Divine Majesty In like manner the next Degree to that is when one hath perceived to the utmost all the Delights of Sin and Vanity when he hath went from Flower to Flower and is either wearied in the Range and by insufficiency of some may be fully perswaded of the like in the rest yet still to cleave unto these nauseating empty and deluding Follies to seem to give Gods word the Lye which speaks of the Misery and Deceitfulness of them by owning the Happiness of them when he is convinced to the contrary to refuse to be reformed to shew himself despitefully and disdainfully against the ways of Holiness to give no Credit to the real good that is in them or when he assents there is not to follow after them but keep the preference to Old dreggy Lusts making his boast of them to stick unto Harlots when their Skirt is uncovered and the Filthiness of them fully known yet to esteem them before the true Beloved the chiefest of ten Thousand When he hath sufficiently found how little Fruit there is in those things whereof he was at first ashamed but still continues in them and hardens his Face When he is told the end of them is Death When for some considerable time sufficient to make a true and impartial Decision and by reason of use he hath had his Senses exercised to discern good and evil and he remains in the last still when all these things have been done and yet he perseveres wilfully and stubbornly to follow them against the Commands and forbidding of his Maker All these are sad Signs and Prognosticks that such an one will never come to Repentance but it is just with God after repeated Provocations of this manner to give him over to vile Affections and then he may dote upon his Destruction and be utterly estranged from the way of Salvation It is necessary to consider the Nature and end of things in order to state them aright many Souls have perished by mistakes and false Notions of Repentance Who have fallen from this Plank and been drowned in the Waters which would have carried them into the Promised Land if they had relied upon the whole instead of a part thereof or had not suffered it to slip from them by intending to lay hold on it but were not able it being gone too far from them To prevent as much Danger for the future as may be to have this sure and stedfast let the Reader be once more put in mind whereof he hath read or heard often that the word in the Greek Language Metanoia by which Repentance is signified in the New Testament imports a Change of mind and is expressed in words at length Rom. 12. 2. Gal. 6. 15. Eph. 4. 22 23 24. 2 Cor. 5. 17. It is Superfluous but yet safe to set down though the Observation hath been so often made already of Metamelia and Metanoia in 2 Cor. 7. 8 9. Where Paul speaks of himself I did repent that is I was vexed for the time he Expresses it by the first Word but when ye sorrowed to Repentance Godly sorrow worketh Repentance to Salvation not to be repented of He Expresses that by Metanoia which plainly manifests that Metamelia is such as must be again repented of and doth not avail to Salvation Repentance in the Old Testament is seldom named but is intended by that Phrase of turning away from your iniquities to this give all the Prophets witness which might be done as to the outward Act. The Evangelical Prophet Isaiah goes further Let the wicked forsake his way and the unrighteous Man his Thoughts Isa 55. 7. but the Gospel in a more especial manner is a discerner of the thoughts and intents of the Heart and makes use of this word Repentance which reaches to the very ground of it So that it is not a bare ceasing to speak or do Evil and retaining affection to the same in the Soul but that must be altered into a real dislike and hatred of Evil. As Sin doth first take its Rise from the Heart prâ—curâ—ng a Consent there and thence come forth into Word and Act so in the forsaking it may go backwards and by first leaving of the Actions and Speeches we may at length come to have an inward Detestation of it for less then this is insufficient to perfect the Work of Repentance Let nothing be said here or in any other place to exclude that growth and Proficiency of the Christian Life for that as none of Gods Works are done of a sudden with the beginnig increase and exercise thereof is the great end of our abiding in this World. The method of the working of his Grace like driving out †Exod. 23. 30. the Canaanites from within is by little and little None need to be perplexed or disturbed about this for if any should be taken away in the midst of his days and of the good Work yet if our merciful God sees a sincere tending towards it he accepts thereof as if actually done God forbid on the one hand any thing should be said to give License or Encouragement to Sin so again on the other let all things be done for the Hope and Consolation of all those who will come in due time and accept of Mercy This being the peculiar Priviledge of poor mankind and the means which our most merciful God hath ordained to save themselves from the Wrath to come far be it from me or any other to shorten the extent of it or to prescribe exactly at what time or to what pitch of abhorrence and Contrition it must be Even such as our Supream Judge will be pleased to accept of God is not tyed to the Fancies of Men if some Prophesie smooth things and others too hard Speeches he will not Ratifie what they say but condemn whom Man absolves as again acquit whom Man condemus Nevertheless he hath declared He will Judge the World Psal 96. 13. in Righteousness and with his Truth And will rectifie and excuse if it should be here mistaken on the severer hand as it being against our selves we are not apt to do neither indeed ought for Mercy rejoyceth against Judgment Yet for the safety of all as to give