Feast and Carouzings to make them improve their enjoyments to the utmost Now there hath so much light and revelation came into the World that the most jolly persons cannot do this to increase their Mirth They can run with a certain violence towards Death hear a witty Expression if it comes out of the Mouth of Uâ—believers but to â—it down and deliberate to examine the evidence of things not sâ—en they are afraid to do that but yet must be let into them There are some in these days who will speak out in a Bravery as if they wished the time of Decision would come they do not care how soon they are satisfied whether things are so as declared from the Pulpiâ—s They would be no longer held in doubt or uncertainty Whether there be a life after this not much unlike those in the Pâ—ophets time Isa 5. 19. Amos. 5. 18. It is all but proud Discouâ—se for would they have it experienced in their own Persons They do not care for that however they shall in due time Or would they have one rise from the dead and declare it unto them Why the Son of God who came down from Heaven out of the Bosome of the Father and known his counsel hath declared as much and there shall be no other sign given If things were made a little more plain and revealed then they are already there could not be the least doubtfulness for every one must assent where is no possibility of denyal and then there would be no Tryal of Faith or good Life there would be no discerning what manner of persons these are who speak arrogantly against the wiâ—e Counsels and determinations of God. But since God is pleased to hold his Tongue and is gone afar off the words of some are Saucy and their actions Contemptuous against him yet these very Men dare not commune with their own heart after this manner out of Pride and affectation of Wit they will thus talk in Company and also they think themselves more secure and exempt from inward Horrour when amongst their Companions in sin Others oppressed with affliction or Weariness of Life or now and then in a sullen Fit may pretend to set light of Death but there is no real Comfort for the wicked against it they are not absolutely freed from the Fears thereof Some will acknowledge as much but then they say it is natural and every sort of Creature doth the same This is true for Self-Preservation runs through all that hath Life and Motion and the same is in Man also he hath the like things pertaining to Life the same natural Inclinations and Aversations which the sensitive kind â—ath All Men of both sorts good and bad He that Sacrificeth and he that Sacrificeth not are willing to continue and they abhor Dissolution As their Flesh is common so are they Partakers of the same things Thus far they are equal but then comes the difference for there are Fears and Hopes which point beyond all this amounts unto The Beasts know nothing what shall become of them and fear to die now if a Man were to die as a Beast dieth he would know the worst of what would happen unto him to turn into Corruption and be iâ—sensible of all things Indeed there might be a trembling and surprizal at this yet this alone would never cause such strange Terrors and Amazement as are in wicked Men neither would there be such joyâ—ul hope and expectation in the righteous If there was an end and no more it would be all one as before we were born and we cannot apprehend any thing extremely dreadful in that Many would be contented that they might for all Eternity thus remain in silence and really wish they had never seen Light. But this is not all The bare lying in the Grave is the least of the fear of Sinners The Body turns into Earth but the Spirit returns unto God that gave it and to find him angry It is a fearful thing to fall into the hands of the living God Heb. 10. 31. None but he or the Executioners of his wrath are dreaded But the upright Man can see through Death and behold Life He looks even through the Land of Darkness and Light riseth up unto him The wicked doth not fear the natural Effects Death more then another If he thinks or is told any thing of God or Judgment to come he is troubled above measure The Darkness of the â—ower parts of the Earth is not so affrightful unto him as the Horrors of utter Darkness He had rather his Body were rotting in the Dust for it is there without Sense as be painful or languishing in the Bed but the Coâ—sternation of his Soul flying out he knows not where makes him desire to continue in that miserable Condition It is not Corruption he is so much afraid of as that his Body should rise up again at the last day if he might have his Will it should continue for ever where it was The Miseries and Tiresomness of Life could make him contented to sleep for ever more but then some Glimpses of a restless eternal State makes him wish to stay here These things and more of the like sad Nature the considering Sinner finds to be true both in the Course of his Life and more especially towards the Close thereof he fears Death with another kind of dread then what is natural or other Creatures of the samelikeness but not of the same wickedness do Here again it may be surmised that he is frightened with Tales and Stories as Children that go in the dark Whence do they come Is the Scripture a cunningly devised Fable 2 Pet. 1. 16. Are all Children Are all Fools How comes it to pass that the Wisest yea and those who set themselves not to believe these things are still terrified by them Surely there is Truth and themselves though they never so much endeavour cannot shake it off They will hastily Prate for they cannot speak soberly and say so that all Revelation is Fiction but their own Fears give them the Lye for they most of all Fear the dreadful part thereof The Threatnings are only to the ungodly and disobedient which any one may cease to be and so avoid them But instead thereof Men betake themselves to the old general Policy of not thinking before-hand What Senselessness is this There being a certain and future evil to run into it because they will not foresee and avoid it The foolish and opposite Actings of Men are a Confirmation of Faith for hereby the Scripture is found true particularly what is written Rev. 12. 9. Is Death evil It is only so to evil Men which any one may refrain to be Is Death evil Why it will remain so if you do not think of it and if it be so sad that you cannot think thereof to endure it will be worse there is a way shewed to take off the sadness from your present Thoughts and the real Danger
will rise up again for we must all appear before the Judgment Seat of Christ that every one may receive the thing done in his Body according to what he hath done whether it be good or bad 2 Cor. 5. 10. We are only proved here how we will behave our selves towards God. It is worth while to look further to consider Man in his several Circumstances State and Condition in this World with some general Heads of Good and Evil that are set before him if he may be stirred up or put in mind of some things for his own Happiness and Safety CHAP. II. Of Man confidered in his threefold Condition Original Corrupted and Restored Of his Thoughts VVords and Actions Infancy Youth Manhood therein of Company and Marriage Of Old Age Body Senses and sensual Pleasure Of the Soul Vnderstanding VVill Affections as Love Fear Joy Sorrow Anger Hope Of Temptations The Close THou hast made Man a little lower then the Angels and hast Crowned him with Glory and Honour Psal 8. 5. One part is of the dust of the ground the other the breath of Life a reasonable Soul in which he hath resemblance to the angelical Nature and is exalted above Beasts His Happiness in the state of Innocency and how it was lost by Transgression is known by every one that reads the Scripture again he was redeemed by our Lord and Saviâ—ur Jesus Christ Rom. 5. 17 18 19. 1 Pet. 3. 18. If we are not wanting to our selves he hath restored us to as great a Capacity of good as we should have had if our Forefather had not sinned God so loved the World that he gave his only Son that whosoever believeth on him should not perish but have everlasting Life John 3. 16. Hereby perceive we the love of God towards us because he laid down his Life for us and greater love then this hath no Man then to lay down his Life for another 1 John 3. 10. The holy Spirit inspires Grace and good Motions into our hearts whom if we do not resist and so grieve he will Seal us to the day of Redemption We feel the mischievous workings of Original Corrruption and we have the same quality of our first Parent to Lust after forbidden things A coveting after Evil and averseness to Good. Behold I was shapen in iniquity and in sin did my Moâ—her conceive me Psal 51. 5. It is intermixed and grows up with every part that we all are as prone to Evil as the Sparks to fly upward Indeed goodness doth appear reasonable and lovely yet our Inclinations are backwards to the Practise of it there is a Close hankering after and Preference of the contrary The whole Man is defiled Mark 7. 21 22 23. Gen. 8. 21. Eccles 3. 9. He deviseth iniquity in his Bed he studies to do mischief His Thoughts are vain He takes no delight in Good but rather on Lust Pride and all manner of Concupisence Every mouth speaketh folly Isa 9. 17. Evil Communications Filthiness Deceit Lying and all sorts of Evil proceed out of it With Blasphemies and horrid Oaths he is dishonoured who enabled it to Speak With this Sword it is endeavoured to give our blessed Redeemer more Wounds and to crucifie him afresh The tongue is a fire a World of iniquity so is the tongue amongst our Members that it defileth the whole Body and setteth on fire the course of Nature and is set on fire of Hell. Therewith bless we God even the Father and therewith curse we Men which are made after the simitude of God Jam. 3. 6 9. Our Actions proceeding from the same corrupt Stock are of the like Nature Wise to do evil and forward to put in Execution what our wicked hearts conceive Every Member is wicked and abominably wicked Their inward part is very wickedness Psal 5. 9. and as it is further described Rom. 3. 10. to ver 18. Man is become as sinful as is possible for such a poor Creature to be with short Faculties and Powers they are stretched forth to the utmost he sins till he hath not Ability to sin any more though he hath not wherewithal to vent yet the malicious and corrupt Desire is infinite in a little finite Being The Seeds of Evil came in with the forbidden Fruit. But we must not accuse Adâ—m of our Transgression more then is due for it is our own fault if we suffer it to grow forth and improve it to that monstrous height It may be hewn down and destroyed but still the stump of the Dan. 4. 23. Roots is left in the Earth The holy One that came down from Heaven hath got this Priviledge and Power for us The Lamb of God which taketh away the sins of the World could even at this present time extirpate it quite Root and Branch but that he is not pleased to do for wise Reasons yet now he puteth in such a Condition and Ability to perform so much as in and through him will be accepted and we shall come to that place where this accursed thing with all its remainders shall utterly be done away If we come unto him and sincerely do what is required under the second Covenant Christs righteousness will supply our defects The filthy Rags Isa 64. 6. Shall be cast away and we shall be arrayed in fine Linnen clean and White For the Fine Linnen is the righteousness of Saints Rev. 21. 8. What then shall we continue in sin that Grace may abound God forbid Those which make this damnable inference do mistake the Gospel Covenant which requires obedience and good Works Tit. 2. 11 12 13. 1 Pet. 2. 24. Heb. 5. 9. Christ hath brought good tidings and published Peace and brought good tidings of good and published Salvation Isa 52. 7. The same Jesus hath said Those which do iniquity shall be cast into a Furnace of fire Mat. 13. 41 42. Luk. 13. 27 28. He hath proclaimed the acceptable Year of the Lord and the Day of vengeance of our God Isa 61. 2. The Gospel is commonly said to be all mercy yet therein the wrath of God is revealed against all ungodliness and unrighteousness of Men Rom. 1. 18. so 2 Thes 1. 7 8 9. The end of both Law and Gospel is obedience by this we are freed from the Curse Gal. 3. 10 13. We have further the assistance of the holy Spirit to resist Temptations and keep Gods Commandments The stony Heart is taken away and an Heart of flesh is given Whereas the whole Man is corrupted now he is put into a way to be right again if he will use the Grace given him He may run counter to his natural State and be sanctified throughout A good Man out of the good Treasure of the Heart bringeth forth good things Mat. 12. 35. After those days saith the Lord I will put my Law in their inward parts and write it in their Hearts Jer. 31. 33. So we may draw near with a true Heart in full assurance of Faith having
whom they have provoked and offended throughout their foregoing days This they were warned of all along by Gods Word and Ministers their own Conscience but having continually resisted them all these Scriptures are fulfilled in them Isa 6. 9 10. 29. 10 11. Rom. 1. 24 26 28. Talk to an old Man who hath hitherto lived in disobedience and never left his lusts till they left him concerning Religion and exhort him to repent it is the same as if you did to a bruit Beast His ear is deaf and stupid to those things he understands as little of them as a Child Strangers have devoured his strength and he knoweth it not yea gray Hairs are here and there upon him yet he knoweth not Hos 7. 9. There hath been some exhortation used to those in the state of Manhood for if they are unconverted they have the spirit of slumber so they are more easily awakened but the spirit of deep sleep is poured out upon old hardened Sinners and it is to be feared some of them will not be throughly rouzed till they feel the flames of Hell about their Ears This Age is not usually bettered by reproof Who are unjust will be unjust still and who are filthy will be filthy still However they may know otherwise they shall feel that God shall wound the head of his Enemies and the Hairy scalp of such an one as goeth on still in his trespasses Ps 68. 21. Let all people take heed how they put off their turning unto the Lord till this time for it is an unworthy thing after the body hath served divers lusts and pleasures and worn out in them and disabled any longer then to offer it up unto him Is it then a living Sacrifice holy acceptable unto God Is this a reasonable service No he disowns the Blind the Lame and Sick for Sacrifice Mal. 1. 8. Is it meet that the Church of God should be like the pool of Bethesda to be frequented by a number of impotent Folks of Blind Halt and Withered Neither let any presume too much on those who were called at the eleventh hour into the Vineyard but the reason is there given they were not hired before and they came as soon as called But here in a Christian Country all are called to serve the Lord in their Youth if they refuse because they think the day too long and they fancy it well enough if they go a little before Sun setting will the great Housholder thank them for it and so be imposed upon In no wise for which of you will be so served If your own workmen should not come or loyter all the day and do nothing till the time they should leave of Work would you reward such base and negligent Fellows who thus despise and put a trick on you God will be no more mocked or slighted by his Creatures then they will be by those under them He is jealous of his Honour and hates to have his commands disregarded with him is Power Sovereignty and Wisdom Men must not think to give him an answer when they will at some time hereafter for now they have other business to do or with Felix put him off to a more convenient season Let them deal thus with their Prince and see how he will resent it God is not beholden to the Work of his hands neither doth he receive any benefit by them it is alone his infinite Goodness and Love that he makes unto us any offer of Happiness and not our desert who do all we can to provoke the Author of our being He hath not dealt with us after our sins Psal 103. 10. He commands to turn from them and be healed it is meet and right the distance being infinite of him over us to answer him at the first call which he doth again and waits that he may be gracious but he doth not for ever Pharoahs heart was hardened after he had refused Gods message ten times and there are but few old Men in this Nation who have hitherto continued in an unregenerate condition but have more often resisted Gods Ambassadors commanding them in his name to turn and live and therefore equally deserve hardness of heart But God who can raise the Dead can raise these also out of the Lethargy and Death of sin he can pluck these brands out of the Fire Zech. 32. Yet there being so few sincere and hearty converts of this nature Oh my Soul trust not thou upon such uncertainties to day while it is called to day harden not thy heart but hearken unto Gods Voice forsake thy sins immediately and then thou art sure Defer not till old Age to be justified for then a thousand to one if ever thou be The hoary head is a Crown of Glory if it be found in the way of Righteousness â—rov 16. 31. It hath a resemblance to the Antient of Days and is a sign of that Eternity God shall endue him withal for the time is at hand let him that is Righteous be Righteous still Rev. 22. 10 11. Let your Loines be girded about and your Lights burning for the Bridegroom is near go ye out to Meet him that you go in with him to the Marriage be thou faithfull unto Death and I will give thee a Crown of Life Thus have we run through all the Ages of Man which are visible Of the Body Sences and sensual Pleasure in the increase change and alteration they make in his body Let none flatter himself as if he should certainly pass through them all nor defer the doing of those things which ought to be done presently for we are not sure of a Day or a Week forward For besides the many instances of sudden Death Sickness is most commonly so which in three or four days may hurry us hence to give Account for the Deeds done in the Body so uncertain a thing is life that by outward appearance none knows whither it will be long or short The breath in our Nostrils hangs upon such slender threads from within and is subject to so many Casualties from without that if it were not for Gods providence who holds our Souls in life we should rather admire that any live so long as die so soon Upon this frail thing depends our everlasting Happiness or Misery it being the space to try how we will behave our selves towards God and accordingly we are to receive from him Bâ—hold thou hast made my Days as an hand breâ—dth and mine Age is nothing before Thee Ps 39. 5. By reason of the Evil and Vanity which enclose us on every side it is irksom and tedious which makes it seem somewhat longer but when our days are passed away they are the same as a tale that is told Ps 90. 3. So it appears upon a Death-bed yea in the time of Health and Vigour the Years that are past may be all measured in a thought and the same as if they had not been How soon is the Morning of
Youth over How is our Face changed as if we were not the same Men What was ruddy and floâ—â—ishing begins to wither like the Grass The body hath been is still changing and never continues in one stay We dwell in Houses of Clay whose Foundation is in the Dust Job 4. 19. It continually tends whence it was taken the matter is heavy and weak in its own Nature and yet we as if born for no other end but to make our selves Miserable will render them worse by giving too much way to brutiâ—h appeties they become unactive and dull We naturally groan in this Tabernacle it depressing the Heavenly aspiring Soul yet by sensuality sink it even lower unto the Earth As if the seeds of Corruption did not sufficiently trouble us we throw in more by Surfeiting and Drunkenness and by going over to strange lusts consume our strength If God did not take more care for us then our selves do we should be the most Miserable of all his Creatures To prevent these inconveniencies are the commands and directions in his good Word Rom. 12. 1. 1 Cor. v. 15. Rom. 6. 13. 19. 1 Cor. 3. 17. 1 Thes 4 3 4. 1 Thes 5. 8. 1 Cor. 9. 25. Luk. 21. 34. We should not only escape the Evils but as to the body might enjoy good things which indeed are little but proportionable Of Pleasure to its small and perishing nature for labour it hath refreshment and slâ—ep And further are some pleasures which God hath provided for every sence the Eye is pleased with variety of Works the Pious Soul takes great delight in beholding the Moon and Stars which he hath Ordained and by the Beauty of the Creatures is to be seen the greater excellency of the Creator If it be pleasant now to see them through a glass darkly it will be much more hereafter to see clearly God as he is face to face The ear is delighted with Singing Psalms and Praise and the several kinds of Musick The Palate is refreshed with the savour of Meat and Drink God hath given liberty to the use of Man by which we may Tast and see that the Lord is good Ps 33. 8. The smell is gratified with Flowers Balm and Spiknard another sence hath also some delight answerable to it But here Men are to be Advertised that sensual pleasures were allowed just to refresh us and thereby also to try our obedience for several Commandments are against the excess of them When too greedily had they prove a transgression and also an hindrance to the things of the Spirit being contrary to them These too often thrust out the other making a shew of more happiness and therefore let it be examined whither they will really yield so much as they pretend considering them in their sin and abuse with the utmost delight that doth arrive from them The pleasures of sin for a season Heb. 11. 25. So stiled by the Apostle because they endure no longer then this life and also they are only for that Moment in which they are had The pleasantness of Meat and Drink vanisheth in the Mouth and the delights of Lust are sooner gone then well perceived sensual enjoyments pass by and are the same immediately after as if they had never been In the very midst the heart is not satisfied for they please one half of us the worse part but not the whole Man. The Soul is unconcerned and though by much indulging sensual pleasures the understanding waxes gross so it cannot relish what are proper to that being brutish in its imaginations nevertheless it cannot be so in its enjoyments for the things of this life do not give a true and real contentment to those who do not live according to it and come near the Beasts that Perish Who have least Reason or Wisdom are most Transported with bodily Pleasures yet none is so void thereof as to receive a full Satisfaction from them I appeal to the greatest Voluptuary if his heart be not so covered over with Fat that it cannot conceive at all Whether he doth really think himself to be an happy Man Is he not of the Number of those who amidst jovial delights rejoyce in appearance and not in heart Doth he not still desire after something else then what he hath already A true sign that he hath not Felicity for he cannot shew it forth by Rest and Peace of Mind There is in our Nature an earnest desire after Happiness all follow after what they imagine may bring them to it The two Principal Roads for there are many By-paths and little Wandrings are goodness and pleasure that the former is the best and only way is the Manifestation of all the foregoing and ensuing Discourse But the latter seems broad and therefore entices Way-faring Men especially Fools to walk in it Come ye simple ones and turn in hither and they judging only by appearance are soon brought into the liking thereof It seems pleasant and smooth at first so they walk on Merrily but going on they meet with rubs and whereas they thought it would be more delightful they fiâ—d the contrary they begin to be tired and would go back into the other Way but that did seem Narrow and Rough when they looked upon it at first and therefore vainly and foolishly conclude that is worse further on which also is just contrary as may be seen Prov. 3. 17. Isa 35. 8. The Devil whiâ—pers to them not to believe as much for they have wearied themselves in the way of Destâ—uâ—â—ion and if they knâ—w of a better they would walk in it but he subtilly perswades there is none better then what they are in already They are by sad experience sensible it is no good Way but giving credit to the Father oâ— Lies continue therein Men retain their sinful Pleasures though Surfeited for they cannot wâ—ll live without soâ—e Delight and they think Paultry and Insignificâ—nt onâ—s are better then none at all A Whore at length is Nauseated but kept unto till another Recreation is found out of which they are wearied again and then they seek a third so run round in a Circle their life being nothing but a studied and small variety of falsly called Pleasures which satiate but do not satisfie These are the foolish and hurtful lusts which drown Men in Destruction and Perdition 1. Tim. 6. 9. And the Rich are more given to them as the Apostle here observes I beseâ—ch you as Strangers and Pilgrims abstain from Fleshly lusts which War against the Soul 1 Pet. 2. 11. Which raise a Mist before the understanding making it dull and heavy which stifle its Operations and hinder good exalted Thoughts which keep the Soul more fast in Prison and are directly opposite to her Spiritual Nature as Darkness to Light. The design of the Gospel is to prepare us for better things to bring us from Earthly unto those that are Heavenly Walk in the Spirit and ye shall not fulfill the lusts of the Flesh for
taketh away the word that was sown in their hearts Mark 4. 15. As by prompting them to worldly talk or business presently afterwards which makes them forget all and signifie no more then if they never heard it such are his ways and methods to keep Men from their good and Salvation Whosoever will not know when he may and when he doth will not counterwork and make void the design it is his own fault if he perish Neither give place to the Devil â—ph 4. 27. Resist the Devil and he will fly from you Jam. 4. 7. Your adversary the Devil as a roring Lion walketh about seeking whom he may devour whom resist stedfastly in the faith 1 Pet. 5. 8 9. God hath given us power and here commands thus to do We are to our sorrow told he is come down unto us having great Rev. 12. 12. wrath because he knoweth he hath but a short time He doth not now so universally tyrannize over the bodies of Men as he did before our Saviours coming into the World but tryes by subtle windings and insinuations to glide into the heart or suggests evil Thoughts spiritual Pride Unbelief Disobedience We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Heb. 4. 15. So temptations may be without sin as where is no consent unto them but an abhorrence and utter disowning of them in the mind It is expedient to cry out the Lord rebuke thee Satan if any thing comes never consent the Lord pardon the iniquity of my thoughts and reject them with more abomination fly to the Lord Jesus for help for in that he hath suffered being tempted he is able to succour them that are tempted Heb. 2. 18. Say over his Prayer more earnestly learn from his example Mat. 4. To beat back the temptation with Thus it is written in the word of God. Then thou mayest know assuredly thou shalt never fall away utterly through all his subtilty As for other Temptations of the Flesh and the World it is the The Conclusion of the whole Chapter design of the following Pages to confirm Man against them Man hath been surveyed in his Thoughts Words and Actions in the several Ages of Life in Body and Soul and he may be truly Happy if governed by the Law of God. He may enjoy greater good and be free from more evils according to this State of imperfection and beginning He is a Creature built up by the wonderful working of God for Happiness and another Life All the Members of the Body are compacted and knit together the Powers of Soul are rightly framed made capable and designed for this great End. Now as all these have dependance upon each other for Constitution of the whole Man they are linked together for his Being so every one of them singly and joyntly are to be ruled and ordered by Scripture for his Well and Happy being If any is not all the rest suffer Confusion and Misery are in the Man. One string in a Musical instrument out of Tune spoils the Harmony of all the others A single part which moves irregularly and refuses to be under him in whom we live and move and have our Being troubles the whole Man. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought unto the obedience of Christ 2 Cor. 10. 5. Otherwise it would be almost the same to do nothing towards it A little leaven leaveneth the whole Lump One reigning Sin sowres our whole Nature and makes it unmeet for our Masters use The Blessed Jesus who â—itted his Commandments for our Good gave this to his Disciples the last we read of and consequently of greatest moment a Summary Conclusion of all that they should teach all Nations to observe all things whatever I have commanded you Mat. 28. 20. These are the only terms upon which our Happiness is to be had and who will not take it upon them he may go without he hath no share nor Lot in this Matter This is the pearl of great price if he will not Sell all that he hath and give to the value the Lord Jesus hath put upon it it is all one as if he bid nothing he may let it alone It is just if we expect this good thing from God that we should come up to those Conditions upon which and no other he will Communicate it For he hath created the whole Man and therefore is no Reason why he should be served by piece-meal We are bought with a price so upon both Respects of Creation andâ— Redemption we ought to Glorifie God in our Body and Spirit which are Gods 1 Cor. 6. 20. Alas What are we to make so much adoe That we will as it were Capitulate and know for what Reason before we submit to his obedience Man is a Worm and the Son of Man is a Worm Job 25. 6. If we respect his outward shape he seems a contemptible Creature When he appears nakeâ— and stript off those Ornaments he so much Prides himself in the Beasts are not so ugly in our sight So little doth he appear in reference to the other Works that the Psalmist might very well admire O Lord when I consider thy Heavens the work of thy Fingers the Moon and Stars which thou hast ordained What is man that thou art mindful of him and the son of man that thou Visitest him Psal 8. 3 4. How much do they exceed him in Beauty Greatness duration and usefulness The Heavens declare the Glory of God and the Firmament sheweth his handy work Psal 19. 1. They all observe the Rules he hath given them Whereas â—ullen Man doth not ascribe the Honour due unto his Name and will not so much shew forth his Praise as he ought who will not speak out what he sees Psal 145. 10 11 12. and knows which is justly required but perversly denied As if this was not sufficiently provoking he makes it his business to dishonour God and break all his Laws Who is but a depending Creature hath all from him and yet Transgresses his most reasonable Commands But how will he Answer when God shall plead with him How will they be able to stand before him Who dwell in Houses of Clay whose Foundation is in the dust which are crushed before the Moth Job 4. 19. Yet this vain Man whose breath is in his Nostrils who is not to be accounted of I tremble to think upon it continually displeases him who keeps it in who holds his Soul in Life This Worm wriggles and shews all the spite it can against his Master Most certainly these things ought not so to be The Lord hath made all things for himself yea even the wicked for the day of evil Prov. 16. 14. If he is not glorified in our Salvation he will be in our Destruction When God arose to
easily cut in pieces as make this offer what cause can be assigned for such unparalled goodness but his own gracious nature which delighteth in Mercy He doth make the first proposals of Reconciliation between himself and his stout Creature What a wonderful thing is this that the humility of God who is so Glorious in Majesty fearful in Praises and doing wonders should exceed that of Man the Work of his hands a small contemptible and impotent being And yet how strange would it be let the Heavens and Earth be astonished if he who is less then nothing should withstand and despise such goodness Call to mind further he doth not this because he cannot do otherwise for he hath severity in store as he will manifest upon thy self if thou contemnest his goodness it cannot be unless thou art guilty of the most horrible incivility that ever was thou shouldst refuse to hearken when he calls thee Thou mayest put off thy inferiours to a more convenient season and whom thou dost not much care for but God is the excellent one in all the World who daily poureth his benefits on thee hath given all thou hast who holdeth thy Soul in life Is he not worthy to have a present answer To be opened unto immediately Luke 12. 36. Who is Lord of Heaven and Earth to whom the greatest Monarch is a Grashopper If you do not hearken to this but slight and despise he hath his threatnings which those shall feel who do not mind them as Psal 29. Job 34. 20 24. Rev. 6. 15 18 17. Amos 2. 14. Isa 10. 3. Rom. 2. 9 11 12. Mat. 13. 42. You are Men and not God you are Flesh and not Spirit and your Flesh is not the Flesh of Brass nor your Bones Iron They must necessarily turn into the Dust of the Earth And you that cannot now bear the least indignity offered to your person how will you endure to rise up to everlasting shame and contempt Dan. 12. 2. Or to drop into Misery in all things just contrary to that soâ—tness and delicacies here An heedless unbelieving thought will not secure Men as to this for what is prepared cannot be destroyed by an imagination only As Abraham said to Dives the great gulph is fixed besides the inference he there makes Luke 16. 26. This also follows so that those who are not yet in but going the direct way to it can neither pass it by nor after being plunged in get out again by an Opinion or Wish There are many pretty sayings about this but in the mean while whom shall we believe The Wisdom and Truth of God or the Foolishness and Falshood of Men Certainly the safer way is for every one to use diligent care and circumspection that he come not there which he is now reminded of Gods Word is as true as his Existence and seeing he hath said by his Son the Worm shall not die and the fire shall not be quenched to deny it would be to make God a Liar or the Lord Jesus an Impostor which none either can as to defeat what he hath said or dare to do Let me ask the great Men Do ye believe these things I know ye are Christians and ye do believe them Why then will you not be moved to flee from the wrath to come If you are impeached of High Treason against your Sovereign you will use all endeavours not to be found guilty and if you are you will use no means unattempted to procure a Pardon We are all by Nature the Children of Wrath and consequently liable unto it and have added further Rebellions against the Majesty on High. Is he not as dreadful who liveth for ever to take vengeance as Princes are whose breath goeth forth and their thoughts perish Do ye think ye ought not as much stand in aw of the Great Mighty and Terrible God for so he is still to them that obey not the Gospel as of meer Man Is he not as worthy to be sought after Ye have offended against him and will ye stand out still Is it meet he should come unto you and force a Pardon upon you whether you will or not Indeed he waits to be gracious but it is to those who come unto him and if you will not to speak in the gentile dialect you may choose and be damned Our selves would take it ill if we should at great cost or pains get a Pardon for a Servant and he out of peevish pride or negligence would refuse it Now this Christ hath done he hath purchased you with his own Blood but you must sue it our your selves or go without it A condemned Criminal here is dealt bountifully withal if his life be spared only but the goodness of God endureth yet daily and infinitely exceeds that of Creatures He doth pardon and if ye continue in his goodness otherwise ye shall be cut off rewardeth you This shall be the Covenant which I will make with the House of Israel after those days saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my People this is the first part of it as well as the other for I will forgive their iniquity and their sin will remember no more Jer. 31. 33 34. This extends both to the least and greatest for they are expressed He promises to be our God which imports as much as is evident from the whole tenour of the Gospel what is said 1 Thes 4. 17. We shall be ever with the Lord Which should be desirable to those who think it a priviledge to stand in the presence of the King much more is it before the great King of all the Earth In thy presence is fullness of joy at thy right hand there are pleasures for evermore Psal 16. 11. You that affect nothing but great Company do likewise seek to be Equal unto the Angels Luke 20. 36. The least of whom doth exceed the greatest of Men. Who are now in the first rank Why will you not in a Godly sort be ambitious of being so in the first born of Heaven and endeavour after a degree of Glory answerable to that of greatness ye have here In the Name of God try to keep your first Station that you may never have the least cause to remember from whence you are fallen Never sink below your selves strive to attain the higher perfections but above all take heed of coming short of the lowest for it is better to be least in the Kingdom of God then not to be there at all Little Flock it is my Fathers Will to give you a Kingdom Luke 12. 32. And why should it not be yours to accept of it Who deem your selves worthy of all honour I hope will not judge your selves unworthy of everlasting life for all your abundance you would receive a great Estate if any of your Friends and Relations would bequeath it unto you And will you not
18. But the mercy of the Lord is from everlasting to everlasting upon them that fear him anâ— his righteousness upon Childrens Children To such as keep his Covenant and to those that remember his Commandments to do them Psal 103. 17 18. Here you are told how to have Title unto it And why shouldst thou stick or make any doubt to do thereafter If the King or a Great Man should require the same of thee only to do as they bid thee from time to time and would give Riches and Honour for it Wouldst not thou do as much Although that is the utmost they can bestow for they can neither give Health nor preserve thy Breath from going forth And wilt thou not fear the King of Kings the Lord of Lords who hath a much better reward with him Who holds thy Soul in Life and when he sends for it out of this Earthly house if it be rendred meet will receive it unto himself in Glory Thou dost not grudge to do any thing for thy Fellow-Creature if thou canst get a good Livelihood by him wilt thou refuse to serve the Lord thy Maker when by so doing thou shalt live for ever Thou art contented for that to Labour and Care this Points out something more If thou dost willingly so much for present Food and Delight from hence somewhat may be observed of the Equity of God's ways in alluring us to his Service by invisible and future Rewards which are fitred for the invisible part of us So this inference arises that if for the good and Conveniencies of a dying Body we readily Labour we should likewise do the same as to our immortal Soul. We Consent it is reasonable that we should Labour for the Meat which perisheth much more is it to Labour for that which endureth unto everlasting Life We are glad if we can have fading necessities by following our Trade and Employment and are resolved to do it much more should we rejoyce in our Heavenly Calling which is for the Attainment of true perfect and eternal Happiness And we should be determined with full purpose of Heart to give all diligence to make our Calling and Election sure for that will stand us more in stead it being both for Body and Soul in a Glorified and united State. When now all the Labour of Man is for his Mouth Eccles 6. 7. Meats for the Bâ—lly and the Belly for Meats but God shall destroy botâ— it and them 1. Cor. 6. 13. They shall perish when we are taken heâ—ce but the other shall endâ—re Every thing hath Relation to â—â—is end and I humbly conceive God therefore ordained things so that by what Mâ—n doth already in the less he should do the same in the greater to lay hold of the hope set before him That he should be moved with like Inducements to the endless Life as to this Vapour which câ—nâ—iâ—ueth not that he should take the same Care of the whole Man as he doth of the Shell only that he should alike pursue the Substantial Blessâ—dness as he doth some little Circumstances of what the World calls Happiness By what thou dost already thou art encouraged to more what thy self affirmest to be right by this thou art further perswaded It is just and equal that he who would have Food and Raiment should work for them when they are so to be had he who neglects that and famishes is a Fool and unpitied So the things of â—od's Kingdom are to be had by diligent seeking after and he who doth not deservedly perisheth and is miserable But the Generality of mankind do behave themselves wisely enough as for that and why not for this also And â—e will not come unto me that ye might have Life John 5. 40. Which manifestly imports they might if they would Those which do so much immediately in Religion for a short Livelihood should they not do a little more for the saving of the Soul Thou reckonest it a great Happiness to live well at present but consider of them who have whatsoever can be desired for Meat Drink and Raiment all doth but hold up Life for a time and less would serve turn But they do not continue it for Rich Men must die as well as the Poor and Needy We must not live here always and therefore are to live as People that must die and expect to be Happy after Death as it is desired to be so before Now reason with thy self I beseech thee all thy desire is to live handsomely in the World but if herein thou shouldst obtain thy Will thou câ—â—st not long enjoy it Look back to the former Generations What difference is between those who fared sumptuously every day and who had but common provision of Life when a great Candle and a small are both burnt out what odds is betweem them As is the Condition of those who are now gone off from the World so will ours be in a short time He will be in no better Condition who Riots and Sports himself in the Day-time who lives idly and yet enjoys fulness of Bread then he who eats it all along in the sweat of his brow So that a Wise Man should make it his choice rather to live in Obedience then Delicacy for that will bring him to everlasting Life whereas pleasant Meats and Drinks they shall fail and too often proving a Snare do sink down to that place where he is that received his good things in this Life Ho every one that Thirsteth Come ye to the Waters and he that hath no Money Come ye buy and eat yea come buy Wine and Milk without Money and without Price Wherefore do ye spend Money for that which is not Bread And your Labour for that which satisfieth not Hearken diligently unto me and eat ye â—hat which is good and let your Soul delight it self in Fatness Isa 55. 1. 2. If a great Man gives forth that he will keep open House for all Comers and they shall have plenty of good Beef and Ale we should see the Countrey People flock thither in multitudes and what a Love is kindled in their Hearts for him but when God makes this Invitation scarce one moves a step a plain Evidence that they are a very froward Generation Children in whom is no Faith Deut. 32. 20. If another makes a feast for them then they will be sure to set all business aside and come to partake of his good Cheer but if the Son of God invite you to his Supper then your Farm or Oxen or some other little Excuse Are ye not partial in this That is too mild a Word But are ye not Idolaters for having more respect to a little Creature then the great and eternal Creator If you will evade that because you are not led away with a dumb Idol but a living Man yet what the Prophet hath pronounced will be fulfilled Cursed is he that trusteth in Man and maketh Flesh his Arm and whose Heart departeth from the
in the prime of Youth when a little before they were lusty and strong but there are other sorts which creep on by degrees sending notice before by a little pain or illness that there is a greater approaching The first make the noise of mirth to cease but when sickness comes with full power then all past joviality and delight will not yield a minutes refreshment it may be whispered by companions in iniquity to take off the blame from themselves that this might have been if he were temperate yet the judgment of Physitians and daily experience of the World sufficiently manifest that by Drunkenness Men bring Sickness upon themselves and do not live out half their dayes He found himself sick and ill at several times he drank excessively which like skirmishes before a battel did proceed from the same Enemy that now with united force Assaults him Before it lay quiet within his Territories but he hath stirred and furnished it with strength for the War. Men are apt to think it hard that they should be sick when others of the same Age and Constitution are well Indeed Acts of Providence in this kind are not so easily known but here the Man himself hath been the cause thereof Sickness is the natural effect of habitual Drunkenness And it cannot be expected that the God of Nature who Acts according to Nature should alter his doings and work a Miracle to preserve those who are ungrateful and disobedient as Drunkards are Will they sin against his most righteous Laws and yet be angry because he doth not hinder that mischief which falls upon them by so doing Would they have their Bodies be as Brass or Iron to receive no hurt however the Maker of them is provoked by being Instruments of iniqiuty They might with as much Reason have him to be no God as to take away his Power of revenging all manner of disobedience But these are only foolish Imaginations He that sitteth in the Heavens shall laugh the Lord shall have theâ— in â—â—rision Psal 2. 4. I will punish the World for their Evil and the wicked for their iniquity Isa 13. 11. Let them say or think whatever comes in their mind And if they be bound in Fetters and be holden in Cords of Affliction Then he sheweth them their Work and their Transgressions that they have exceeded He openeth also their ear to Discipline and Commandeth that they return from iniqiuty Job 36. 8 9 10. Thou who hast Sinned resolve sincerely to do so no more Throw thy self wholly into his gracious Arms. Commit thy whole Body and Soul intirely into his disposal And then if thou diest it will never be worse for thee in so doing Who knoweth but he may raise thee up and say to the Ax that is now laid to the Root of the Tree Let him alone one year longer and if he bear Fruit well but if not then cut him down He may grant recovery to see if thou wilt obey and please him by Godliness and Sobriety of living henceforward and when the forbearance and Long sâ—ffâ—â—ing of God doth not lead to Repentance at length the final and irreversible voice will go ouâ— â—ut it down Why cumbreth it the Ground Too many have not taken warning but died in their Sins In what a fearful Condition were they during the last Sickness When they made Ship â—rack of their Body and Soul and are just dropping into the Bottomless Pit. Their doom is written 1 Cor. 6. 10 Gal. 5. 21. Drunkards shall not inherit the Kingdom of God and then they must go into another place Whatsoever was not written in the Book of Life was cast into the Lake of Fire Rev. 20. 5. Those that do iniquity shall be cast into a Furnace of Fire Mat. 13 42. Now Drunkenness is such being a Transgression of the Law in the Old and New Testament Deut. 29. 19. Isa 24. 9. and 28. 1 3 7. Hab. 2. 15. Joel 1. 5. Luke 21. 34. Eph. 5. 18. It is not a thing of naught if taken abstractedly but this Sin seldom goes single Like the unclean Spirit it taketh to him seven other Spirits more wicked then himself it hath worse Sins and Abominations going along therewith As hardening ones self against God prophane and idle Talk vain Swearing Lust Lying readiness to any mischief What evil hath not the Drunkard done Even righteous Lot was betrayed to commit Incest with his own Daughter When a Man is in this Condition he hath no fear of God before his Eyes He is not himself but inclined to all manner of Sin which he will commit according as he hath opportunity and invitation Let not the World say it is a small Sin for it is great in the consequent Evils and the wrath of God is plainly revealed against it There is no Reason why Men should follow it with such Greediness know ye what ye do To bring on your selves swift Destruction to plunge your selves yet sooner into it You are sensible of the evil and inconveniency of this present Life occasioned by your Sin and will you to be rid of that thrust your selves into greater This would be as ridiculous madness as to divert the Pain of a cut Finger to pour scalding Oyl upon the whole Body There is a better way shewed by taking away the cause of the Grief which you are exhorted unto and to prevent all the Misery You cannot endure Thirst how then would you like to be in that place where he is Who wants a drop of water to cool his Tongue Luke 16. 24. If you could have a short and merry Life that would no more make amends for a sad Eternity then a single pleasant dream now doth for an hundred years Misery There is a Drunkard who thinks he shall escape because he is no Murderer Extortioner unjust Person he pays every one his due and is no Mans Enemy but his own he is of the good natured sort for he cannot endure quarrelling but prevents it in the beginning and is a Peace-maker He abhors Malice Envying Strife and hath several good Qualities Perhaps he is ungodly or a Swearer but if not In Truth so far thou dost well thou comest near being qualified to be one of the Saints in light Yet lackest thou one thing Go and put away thy Dâ—unkenness forsake all thy Companions in evil come and follow Christ and thou shalt have better Fellowship in Heaven Many will go away sorrowful at this Saying for they think the other sufficient and this the only Delight they have which they care not to part with then they have no Lot or Portion in the Kingdom of God. Neither let them think they may retain it throughout their Life and leave it off in Old Age when they cannot Taste what they drink or in Sickness when their Stomach will not bear it then they will repent of their former Excess Thank you for nothing you will Sin as long as you can and when not able any longer you
aggravate the Abomination of Envy Then that it caused the Death of our Lord. What Storms and Persecutions hath it since raised against his Members Hath kindled a fire and shed the Blood of thousands of his Servants because they did receive his Doctrine and were more Righteous then theâ—â— Tormenters If they have persecuted 1 John 3. 12. me they will persecute you also John 15. 20. Said their forerunner and it hath been fulfilled to a Witness look upon that vast Army of Martyrs Who have washed their Robes in Blood and came out from great Tribulation unto whom it was said in the days of John That they should rest yet for a little Season until their fellow Servants also and their Brethren that should be killed as they were should be fuâ—â—illed Rev. 6. 11. Which since his time hath been done in great measure and the end is not yet Who slew all these An Enemy hath done it through whose Envy Death came first into the World and he hath employed his Instruments ever since for accomplishing all the mischief that was ever done It hath inflicted cruel Mockings and Scourgings Bonds and Imprisonments and found out all ways to torture and make miserable if that were possible the elect of God. When his only Son the first born among many Brethren was slain he prayed for his Murderers Father forgive them for they know not what they do Luke 21. 34. But one would think by this time they have been so long used to this accursed Employment they should know what they do and who sets them on Even the Dragon who hath so long made war with them which keep the Commandments of God and have the Testimony of Jesus Christ Rev. 12. 17. When People hear their good Confessions with what Faith and Constancy they suffer for the Name and Truth of the Lord Jesus When they neither suffer as Traytors Murderers Thieves or Evil doers When they are neither Blasphemers nor Hereticks for an Heretick is condemned of himself Tit. 3. 11. Convinced to the contrary in his own judgment and such are they though their Adversaries would cloath them in the skin of such but it is so thin that themselves and all the World maâ— see their innocencâ— through it but Wickedness wants a pretence and some they would make use of to hide their own Malice and Envy Can they hide their Counsel from the Lord Isa 29. 15 Or conceal from him before whom all things are naked and opened Heb. 4. 13. The wicked plotteth against the just and gnasheth upon him with his Teeth here is the beginning but a little further The wicked have drawn out the Sword Psal 37. 12 14. And when they have had Powâ—r aâ—â— Authority they have executed it O ye Sons of Mâ—n wherefore should you do such things Why will ye bâ— Tools to do his Work who hath great Wrath and but 〈…〉 le time Saâ—an is not divided against Satan We do not Râ—ad that the Devils â—oâ—ment those of their own kind Why should on carry your selves cruelâ—y and despiteâ—ully against the saâ—e Fâ—â—â—h and Blood They are the Servants of God of whom it is said He that â—oâ—cheth you tâ—ucheth the Apple of his Eye Zech. 2. 8. The Lord Christ takes it immediately upon himself when any of his Memâ—ers suffer I am Jesus whâ—m thou persâ—cutest It is hard for thee to kick agaâ—â—st the Pricks Acts 9. 5. And therefore you had best have a Care what you do to these Men. Your Breath is in your Nostils which will one day go forth and then God will suffer your evil Deeds no longer You can only lift up your hand and heart against Heaven and manifest a little spite against your Fellow-Creatures but will you contend with him who liveth for ever Who can cast both Body and Soul in Hell Fire it will be manifested who is stronger and who will have the worst oâ— it at last Conâ—â—der of this before hand Life is lent to aâ—l Men to work out their own Salvation and escape the Wrath to come And what madness is it to bereave others a little before to send them into the place of Rest and Doom your selves unto Torment You think evil against them but God will turn it into Good the more mischief you do he will change it into a greater Benefit There are no such Fools in the World as Persecutors for they miss of the thing they aim at it falls out contrary to what they would have And hast feared every day because of the fury of the Opprâ—ssour as if he were ready to destroy and where is the fury of the Oppressour Isa 51. 13. What is now become of all those stirs they have made in the World The Dust is cast over them and they are quiet their â—ands are tyed up and fettered in the Grave from doing any more violence the wickedness of those wicked Men is come to an end but where do their Souls abide In what Condition are they How vext and enraged are they at their past Rage With what Fear and Trembling do they look for the Resurrection of their Bodies when they must come â—orth to Judgment And those who did â—eretofore ruffle and bluster in humane Courts and Judicatories will be forced to behave themselves in another manner at the Judgment Seat of Christ Those mighty Emperours and Tyrants will find one higher then they the inferiour Officers and Magistrates will meet with one whom they were as much bound to obey as their respective Masters The great swelling Words will be changed into doleful Crys and Lamentations Instead of Domineering and insulting over those they had once Prisoners before them will succeed trembling at their Presence and will be strangely abaâ—hed to see them become their Judges God will arise and maintain his own Cause and â—â—e boldest Persecutors shall at length find It is hard to kick against the Pricks the fiercer they do it the deeper they wound themsâ—lves Their Sword shall enter into their own Heart and their Bows shall be broken Psal 37. 15. If you are Men and not savage Wolves Be reasoned with a little Wherefore should you deal so cruelly against those who believe on God and obey him They must acknowledge He is greater then Man and should be served by us Is their hatred against the mighty One because They would not have him Râ—ign over them Luke 14 14. And because they cannot hurt him will they hurt his Servants He sets himself on their side It is impossible to resist him It is mâ—dness but to attempt it If it be of God ye cannot overthrow it lest haply ye be found even to fight against God Acts 5. 39. He searcheth the very Secrets of all Hearts and if their Rage is against him Isa 37. 28. he knoweth it There is a Root of bitterness growing within the Bosom of Persecutors an Enmity against God. Either it must be this or hatred against the Persons of good Men in whom shines forth his
means for their own Preservation God is to be glorified in their good Confessions they are to acquaint the wicked World of their iniquity and unreasonableness in doing so against them and to take off from all manner of false Accusation that the generality of Men may be throughly convinced that these do not suffer as evil doers And if after all this they suffer it is according to the Will of God for holding fast to his Ways and Truth and so as he would have them behave themselves They may commit the keeping of their Souls to him in well-doing as unto a faithful Creator Neither are those who inflict it to be excused for their intentions are Malice and Evil they did as much mischief as they could they did kill the Body and would have killed the Soul if that were in their Power Those who beâ—eaved of Life would hinder them of the Crown of Glory if they could and so that is given the utmost thanks are due only to our most Wise and bountiful Lord and not in the least to horrid Miscreants Such Considerations may be of use to prevent their own wickedness to hinder that Misery which will come upon all those who hereafter shall presume to do thus ungodly that they may fear and refrain What is prejudicial to the Happiness of mankind is to be taken notice of that it may be avoided this hath been shewed to spring from that mingled Seed of Malice and Envy and so it aptly fâ—ll in our way The Heart is the principle of Action for the hands execute that which the Man thinks fit to be done and therefore it is necessary to prevent evil and irregular Actings to look unto the first Rise and rectifie that If those destructive and poysonous Seeds had never been sown or picked out or the growth of them hindred then all this mischief had not been If we could take away all Malice evil Surmisings and Envy there would be no Persecution in the World for though it may See Isa 26. 11. also arise from blind and sinful Zeal yet where this is those things are also intermingled against their Persons If there was Love and common Humanity they would search and have the Cause known but when they either hate or grudge to gratifie these wicked Humours they may think they do God Service When they have private Peak of their own they will play the Hypocrites pretend to be like God and be clad with zeal as a Cloak to hide that not considering the All-seeing Eye Ambition and Covetousness may have some hand but Hatred Malice and Envy do still creep in among them It is the very constitution of the Prince of the Power of the Aâ—â— the Spirit which worketh in the Children of Disobedience 'T is that which sets him walking about seeking whom he may devour which he privily conveys into the hearts of Men and works mightily to resist the servants of God and for advancing his Kingdom of Darkness Pride and Envy are the great setters of it up the first is the Capital sin the other doth truckle under it Though it seems sneaking and low yet it is founded on the Proud aspiring Humour of Man Every one hath too good an Opinion of himself and thinks he deserves as well yea better then others and therefore if they are above him in other advantages he is discontented with himself and secretly envies them Why should they be in a better condition then himself What reason is it they should be more Happy Are their Merits so transcending his own or his Provocations more then theirs And thence he begins to murmur at the good Man of the House That God whose Wise Providence governs the World. But hear what he saith Is it not Lawful for me to do what I will with mine own Is thine Eye evil because I am Good Mat. 20. 15. Why should he be quarrelling and repining at the Gifts of God who is Sovereign and obliged to none but disperses to his Creatures according to his own good Pleasure We cannot comprehend the reason of his doings but he hath said to whom he hath given much of them he will require more at last it wiâ—l appear that God is no respecter of Persons and he gave to all sufficient means to work out their own Salvation We may judge that there must be inequality to make Order and Government there must be strings of a different size towards Harmony and Musick If one Star is greater then another yet the less is as full of light according to its Proportion Zacheus who was little of Statute was as much a Man as the Giants of Old We think it hard when we look with the Carnal Eye on the meer outside but how know we that God therefore purposely ordered it to be differently with Men for a greater Exhortation to lay hold of the Hope set before us We cannot endure another should be more happy then our selves Why then should not we endeavour to be Happy likewise And in the mean while take away these unpleasant thoughts rise up and be doing Cease from Anger and forsake Wrath fret not thy self in any wise to do Evil Psal 37. 8. There is but one true Happiness set before all the Sons of Men of which every one may be partaker That is Heaven and the way to it If others either not come in or straggle out to gather a few â—ading delights do you keep close in and you will be more Happy even now and also at the end then they It is thought by some that all have an equal share and degree of Wordly Happiness those who have greatest enjoyments have allaies answerable to them and who have a less quantity of outward Blessings have less of tormenting desires and more contentment there are Divertisements to all sorts of People the meanest rub out their time all on as those of more exalted condition Upon a strict and through enquiry allowing for the necessaries and some few recreations of life whatever is more is so little that it doth not deserve any strife or contention Every Night shuts up not only the delights of the Day but of a Mans whole life past and in respect of that there is no difference of Happiness or Misery And there is so little in them that it is the same thing whether Pleasures be had or not they are not worthy to be sought after for the future If we reflect upon things according to common Observation and Experience there is no room left for Envy for that is remedied by having a true estimate of the Nature of things But if we should go into the Saâ—ctuary and consider the end of those Men who turn their Employments into the pleasures of Sin for a Season Who disobey God and draw his displeasure upon them losing the recompence of reward for that which satisfies not and come to the place of Torment for those Delights which did perish whilst theâ— were had Can any one envy
and what doth the short respite avail them if not employed to the foresaid use Those who are so over careful of their Health if not of their Salvation also as these things have been too often put asunder do notwithstanding go away at last as to the first they were cumbred in vain but the other Labour would not have been so 1 Cor. 15. 58. for perhapâ— they might prevent Death a little time but yet still it comes and will be more terrible if the only thing needful be not as much minded Let the wicked World search after all the Policies that can be had do all things to pacifie for satisfie they cannot their minds yet they have no Preservation against the Fear and Danger of Death There is more help to be had in Faith and Obedience then all their Stratagems However they Brave it out in time of Health and Vigour yet the wickedness of the wicked will come to an Numb 32. 13 14. end The Generations of them have been and are in Rebellion but the single Persons fall away day by day Now goeth one and then another An Evil as only Evil behold is come an end is come it watcheth for thee behold it is come The morning is come upon thee O thou that dwellest in the Land the time is come the day of trouble is neer and not the sounding again of the Mountains Ezek. 7. 5 6 7. The time of last Sickness and Death hath already came upon many Millions of wicked Men several at this instant lie strugling and those who now walk so disdainfully and do not value any sort of Sin in a short time themselves will come to be in the same Condition And then if they are the least sensible or apprehensive What Fear and Horror are they in What dreadful Thoughts do arise in their minds They having not given Glory unto God but on the contrary dishonoured him must be horribly surprized about their Feet stumbling upon the dark Mountains as their Souls do look over into the other World they shrink back and would fain stay where they are Now a flashing of Thunder makes them startle Hell opens a little as ready to receive them and they leap back then a sad presage doth discompose and trouble them If they would but at the last give Glory to God discover the utmost they suffer to warn By-standers to acknowledge Gods Justice and their own Sinfulness Who knows how kindâ—y he may take it from them see Jer. 3. 12 13. But some as they were disobedient in their life time are sullen in their Death or ashamed and not willing to take discredit upon themselves for Pride goes out last with the body of sin Otherwise they might own as much as indeed some have done and it was never the worse for them And who have strove to conceal yet sudden words drop forth and other signs manifest their sad Condition All their sinful Pleasures are vanished away like smoke and leave this blackness behind If never so much hath been done to please Men that signifies nothing for they cannot support him they are under the same Law and shall not be able to deliver themselves The World and all things therein are passed away what he hath done as to them stands in no stead that was the Enemy which beguiled now shrinks away and leaves him in this foreâ—orn Condition His body is to descend into the Bars of the Pit which till the Resurrection will be no more then a Stone or any other lump of Clay under the Earth but where the Soul shall be received is the Anguish and Vexation If sin was a thing of naught as we are apt to Imagine God who is good and his Judgments are Righteous altogether would never inflict such â—â—nishments for the same as we see he doth when his Wrath is kindled but a little when he begins to execute Sin receives its aggravation from the Person of him against whom it is committed The end is come it watcheth for thee Ezek. 7. 6. It is strange that the living will not take warning by what they see hath happened to others Hast thou known or heard of any one that hath died in his sins All the pleasure of them is gone and the same thing with him as if it had not been at all as to the delightful Nature Was he in an Agony or Stupid at the last Dost not thou think it would have been better for that same person if he had lived in Holiness and Righteousness instead of Sin and Iniquity For the fancied trouble but the real delight of the former would have been past and gone as the clamorous and outward Pleasures but the silent and inward Vexation of the latter now is Then he would have had something to trust unto but now he hath not If thou continuest in sin which God forbid just the same will be thy Case Whether thou mindest it or not the day will come when thou shalt be like him The Scripture testifies sufficiently unto all that they do not those things the end of which is Death Rom. 6. 21. To be wretched in this life and afterwards also is a sad thing What can be done too much to prevent either but especially the last The first may be somewhat eased the latter may be wholly taken away And the only means to do it is by Submission and Obedience unto Almighty God That in this time which he hath given to prove us we may be such as he would have us be All reasonable Creatures are either obedient Subjects or Enemies He holds all our breath in for a space he takes it away and we die The Wicked is driven away in his wickedness but the Righteous hath hope in his Death Prov. 14. 32. Now that relies upon the promises of God which are as sure The condition of good Men in their Death as the Foundations of the Earth He upholdeth all things by the word of his power Heb. 1. 3. And also he doth support the Faith of his Servants by the Word of his Truth Innumerable are the places of Holy Scripture to give them the most perfect assurance that it shall be well with them after Death as Mat. 25. 34 40 46. John 8. 51. John 3. 16. John 6. 33. John 12. 26. John 14. 2 3 19. John 20. 17. Rev. 14. 13. Phil. 1. 21 22. Col. 3. 4. 2 Cor. 5. 1 2 3 4. Rom. 8. 1 15 16 17. 2 Cor. 1. 20. Eph. 1. 13 14. 2 Tim. 4. 7 8. Rom. 2. 7. Tit. 1. 2. I might transcribe the whole Gospel for it hath relation to this purpose to promote a conversation according to it whilst we live and the Happiness we shall be partakers of after we die as sure as God hath spoken to us by his Son all this shall be fulfilled The Lord Christ must be a deceiver if these things be not so rather then which in the least to think I would say in good earnest and upon
that manner God doth not cast him off in the time of Age nor forsake him when his strength faileth Psal 71. 9. So neither will he be unmindful of his God at that time He can pray servently hear and think of him with the greatest quietness and Confort Concerning his Soul he hath well grounded hope and assurance But there will be a little aukwardness in parting The Spirit is willing the Flesh is weak This will shrink to be dissolved and when being united to the Soul it considers of seeing Corruption to be covered with Dirt and lye mouldring there here is a little trembling and unpleasantness But give me leave to put you in mind and this is for the Comfort of good and bad their Body being the same not to be troubled about this thing for there is no such dreadfulness in it as we imagine The Soul only is the Man and the Body is but a Lump of Clay when that is gone out the other is no more to us then now any common piece of Earth or Stone One that hath a Leg or Arm cut off is not much concerned what becomes of that if a Beast devour it or burnt with Fire or is buried under ground he indeed misses the use thereof â—ut feels not whatever Alterations it run through It is the same as drops of Blood or Spittle fallen to the Earth he minds it not Our own Corps will be no more to us when dead then that of another to us whilst living The Soul makes the difference for though there be several sorts of Complexion Stature and such other Accidents yet there is no more between Bodies then of one piece of Clay from another I must shortly put off this Tabernacle 2 Pet. 1. 14. so 2 Cor. 5. 1. 2 3 4 5 6. It is Leaving of an House for a time which we do not mind longer then we are in let it fall or sink afterwards we shall not feel that The Soul is carried into Abrahams Bosom Luke 16. 22. and is not concerned for the Mantle 2 Kings 2. 13. that fell from her for it shall be put on again and made Glorious according to Phil. 3. 21. But here Faith may begin to fail If the Soul be immortal of such transcendent Excellency and distinct substance from the Body How comes it to pass that she Sickens Droops and seems to dye with the Body Nay our dissolution doth seem as a loosening of the Contexture of parts when the Spirits of Life shall cease and are turned out of Order The Wheels are spoyled or taken away and so the Motion is stopped In the Death of every one there is some natural and visible Cause so it is doubtful whether there is such great Matter in it as we are told of I desire the Reader in this and other places not to conclude any thing unanswerable because here he doth not see a clear Answer unto it for if I cannot another may and if he should not still it is unjust that the Truth of Divine Revelation should stand or fall by the weakness of a Man. Faith relies upon that and not upon Humane reasoning however this may seem to make more probable the things we believe yet they cannot be made so very certain as to take off all manner of doubt There is something left to exercise the Faith of Gods Servants for if it was evident with open Face and past Question What reward hath it Immortality is plainly declared in the Scriptures whereon the Promises of the Gospel are founded We have the Testimony of God and his Son Jesus Christ for it and it is the Excellency of our Faith to cleave unto that notwithstanding all the objections of Flesh and Blood to the contrary I know whom have believed and he that made me at first out of nothing can raise me again out of Dust and Ashes he that breathed into me the breath of Life can preserve it when it is gone forth it is easie for the Spirit to return to him that gave it God works in a natural and ordinary way as he first endued the Body with Life and Motion fashioning and uniting all its Parts so he qualifies it for such a long continuance With the greatest Humility and Reverence by judging according to what is revealed and that Reason himself hath been pleased to give I conceive That as in common Works the Artificer doth frame a Motion to last so long It may be supposed the Maker of all things doth the same as Man doth to whom he hath given that knowledge After the Springs and Wheels are set a going it will move for the determinate time of it self and will not cease unless by the hindrance of some Accident In God we live and move and have our being Acts 17 28. It was he alone that gave all this to us and even now holds our Souls in Life At last he doth take away our breath and we die yet he doth it always by some natural Cause He might do it by meer Substraction of our Breath but when he is pleased to bring any to an untimely end he either sends Plague Sâ—ckness Sword Famine or suffers to fall under such a Casualty as are many Examples in Scripture Men cry out still upon second Causes but yet they might look up unto him who holds the first link in his hand of this great Chain of Things who saith to this Disease Go and cut down such a Man or else shake him Who hath the disposal and ordering of every Accident who can withdraw his Protection and let such an Evil destroy us Seeing his days are determined the number of his Months is with thee thou hast appointed his bounds which he cannot pass Job 14. 5. Even Reason it self doth manifest thus much for a Candle always burning if it be not blown out or wasted sooner will last but such a time The Vital Spirits continue only so long if no Accident or Distemper come between And therefore the Psal 55. 23. rule is certain none goes beyond but many come short of their appointed time to prevent which every one is in Duty bound to use means and all good Care. Life consists in the Union of the Soul and Body they are so near and interwoven that whatsoever happens to the one the other hath a touch and feeling thereof So it is in time of Health much more in Sickness the one is sensible of the Pain and Languishing of the other But it can be in no wise concluded that because she Sympathises therefore she doth die with the Body The Spirit is the Light of the Body it may waft up and down a little before its Separation but is not to be seen Who knoweth the Spirit of Man that goeth upward Eccles 3. 21. And where the Wise Man saith Ver. 19. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as one dieth so dieth the other He speaks according to common appearance as one
ye may consume it upon your Lusts Jam. 4 3. Even what may be occasion of Sin Pride Vanity Dis-esteem or Forgetfulness of God And therefore he in Goodness denies it And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us 1 John 5. 14. Whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight 1 John 3. 22. This Qualification is too often wanting for some make many Prayers and give no Obedience or an half one with reserves and so their Petitions are not granted as is implyed from Deut. 4. 29. Isa 59. 2. Jer. 29. 13. Again The effectual fervent Prayer of the righteous Man availeth much Jam. 5. 16. but that doth not which is Lazy and Negligent And then want of importunity Luke 18. Such Causes may be assigned out of the Word why there is not so great return to our Prayers as may be expected And whatever People think the fault is only in themselves they have not those necessary Qualifications or do not order their Prayers according to the Rule Gods word is Truth but Men do not obey and are not guided by it The Promise is certain Mat. 7. 7. Rom. 10. 13. but they do not perform the Conditions and to excuse themselves would imagine there might be falshood in that which came by Inspiration from him If mankind would remember where they are that is they are going in the way and therefore should be contented with the Patriarchs request of Bread to eat and Raiment to put on Gen. 28. 20. Let none fear he that doth Gods Will and useth the appointed means shall be assured of this That Petition Give us our daily Bread Christ never put in vain neither is his Promise Mat. 6. 33. come to an utter end More then this we have no where License to ask neither hath God passed his word to bestow We are apt to grudge at such a small Pittance as we would think it But do we not believe what is to come Do we consider wherefore this is desired 〈◊〉 contentment and delight Now God can and also doth add as much of this into a moderate competency as in all plenty and 〈◊〉 In truth happiness doth not consist in these things which serve only for the body the worse part of us and then it passeth away instantly and the pleasure is the same whether had or not had The desire of the obedient Soul is if he hath sufficient for Life and Godliness not that God would give him more but bleâ—s and sanctifie that which he hath and then he will perceive as good a relish as others do from their abundance To the truth of this many thousands in a lower condition can bear Witness God puts joy and gladness into their hearts with what he affords them as others have in their full increase of Corn and Wine As for Praying against Temporal Evils or Judgments whether National or Private there is little said in the Gospel the Motto whereof may be For we walk by Faith and not by sight Here again is a tryal of it for they seem to happen at all peradventure and are the effect of natural causes some have been hereupon tempted to deny immediate Judgments sent by God or think that affliction springs from the dust the ill constitution of that part of us or the common Malice and Injury of Men. Indeed God hath permitted and ordered Nature to go in her way and doth seldom contradict that But here it comes to pass that the Ax is liâ—ted up above the Carpenter what the Workman doth is imputed to the dead instrument that cannot move or do any thing without the hand that sets it a going Nature doth all things according to the common voice of the generality which proceeds from unbelief or sullenness Whereas they might know this nature must be from some one else who makes it to act in so regular and constant a way Nature of it self is blind and could never bring forth things in such an exact orderly manner unless directed by the Wisdom above It is turned and winded and whence should this be but from the first mover of all things The infidels when they are beaten out of every hold and shelter will run for refuge underground their last resort is to the workings of Nature but these turn against them and prove contrary to what they would have so they had better now then be forced to it at the last day to move out of their holes like Worms of the Earth they shall be afraid of the Lord their God and fear because of thee Mic. 7. 17. They had better acknowledge that now unto His Glory and to obtain his Pardon what they will at last be compelled to do to his Justice and Truth but their own Shame and Confusion of Face Even hard hearted Pharoah understood more then they for he did not cry out it was the Wind that brought the Locusts he knew the hand that smote him The Lord brought an East-wind and the East-wind brought the Locusts and the Lord turned a mighty strong West-wind which turned away the Locusts Exod. 10. 13 16 19. He might have magnified and made himself more visible by bringing them a strange way but he was pleased to make use of a second cause as he doth generally in all his doings towards the Children of Men whether in sending Judgment or Mercy As afterwards in the Manna and Quails Psal 78. 23 24 26 27. Unless a Man is low and short in his reasoning he must at last reduce all to the first cause of things Hos 6. 3. Though one acts by subordinate instruments yet still he is at free liberty to act or not act and again after this or that manner God hath the disposal of all second causes and what we esteem accident is wise design or permission which he can either hinder or intend as he pleases so his providence is still the same Who brings on evil by its next cause can also remove it He who suffered them can also take away the impediments as he doth shut the Womb so he doth open it For the Pillars of the Earth are the Lords and he hath set the World upon them 1 Sam. 2. 8. All things are his and then certainly he can turn and dispose them howsoever he will Though he hath now appointed things to go on in such a manner yet he sits at the Helm and manages the whole course of Nature according to his good pleasure and Sovereignty But because it goes on most commonly in the same way there do arise doubts when it is thus wisely contrived that all who consider throughly must believe a Providence for things here below which again continue as they were from the beginning of the Creation this exercises the belief thereof We may pray against outward evils that God would be pleased to remove what he doth
God should be called Wise So he is stiled Only VVise Rom. 16. 27. Our Saviour checked one for calling him Good upon the same Reason In like manner none should be called Happy which is the Comprehension of all but we are in the way and do endeavour after Happiness only And when we shall come there we must with the four and twenty Elders fall on our Faces to ascribe Greatness and Blessedness unto our God only for he hath created all things and of him are all things and they do but partake of his Fulness and all they have is from him But hold we are now in the way and therefore are to be more careful about this then what shall be at the End. We should know and do what helps toward this perfect Happiness The Goodness of a thing lies in its right Temper and Equality Health of Body consists in a due Circulation of the Blood in the even and usual Proportion of moist and dry hot and cold So there is Peace in the Soul when the understanding doth its Office the Desires and Passions keep still in their just place and each doth what he should do For if they do nothing all as it is the wretched Condition of many Whose Soul as it were sleeps in the Body just keeping Life and Sense who in Laziness and Sloth do rather snort then live out their days this deceives into Misery It hath a shew of Peace but it is Stupidity descends into the lower parts and utterly hinders from coming up to Heaven And this though it makes no such great noise is the Destruction of the World their refusing to exercise that Ability God hath given them either by not using the powers of the Soul or not doing it to the utmost on its proper and excellent End. VVherefore is a price put into the hands of a Fool and he hath no heart to get Wisdom Let the latter sort consider this Command of our Lord strive to enter in at the streight Gate for many I say will seek to enter in and shall not be able Luke 13. 24. Do but really endeavour according to what thou canst for not those who Strive but Seek that is in a careless and negligent manner who miss thereof We being now in the way to the Rest that remaineth for the People of God must go on and be travelling or we shall never come to it Again all things succeed well when they keep within their own Station and bounds and move according to their several kinds more then this is Confusion and Disorder Iâ—ss is lying still and involves in the doom of unprofitable Servants In the things Commanded us some may seem to thwart our Nature yet only as it is corrupted but they are not contrary to it when considered in its Original purity If any thing seems harsh and iâ—ksome it is to better and to advance to heal that which was sick to restore the fallen to recover sight to the blind to give Liberty to the Captive It is reasonable to undergo a little trouble or inconvenience in order to a greater Good that also is in our selves for we sinned with our Father and have since added fresh Provocation to his Disobedience Now the Law is ordained to help and retrieve the Condition of poor Man that he may come to himself Luke 15. 17. take Care that he do not sink below himself to bring him into his due posture and then to raise him yet higher By setting before us and then stirring us up to endeavour after those great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust 2 Pet. 1. 4. First to make us Men and then to be as Angels and thence to be translated into a Greater Similitude unto God himself The End of the Commandment is Charity out of a pure Heart and of a Good Constience and Faith unfeigned 1 Tim. 1. 5. Love to God and Men a right inward Disposition of the Soul is the whole required of us There are indeed some things given to prove our Love Obedience and Faith Of this sort are the Precepts of Self denial Taking up the Cross hating Father and Mother subjecting our selves unto Persecution rather then offend God. This exercises Faith and Love in a high Degree because we endure real present and visible inconveniences only out of Respect to him that is invisible for future but certain Rewards Even now he gives Grace and Strength to bear hereby assuring he will give Glory and Recompence hereafter God doth by inward Consolation or outward Help arm his Servants against all Sufferings There are none of his Commandments though they may seem austere to the ignorant and disobedient but tend to the Happiness of those who do thereafter God is good to all who believe wait and trust in him But these are extraordinary Precepts which are as Abrahams offering up his Son that the Tryal of us might be more perfectly had to which particular chosen Ones are called out They happen only at some Seasons according as his Gracious for so I will call it here Providence is pleased to Order Persecution Reproach Losses are not all the days of our Life these are shortened for the Elects sake For the Rod of the wicked shall not Rest upon the lot of the Righteous lest the Righteous put forth their hands unto iniquity Psal 125. 3. they also are but Flesh There is a taking up the Cross daily Luke 9. 23. but that may be understood of a Preparation against it or a suffering in lesser inconveniencies Yet still it is so ordered by the Goodness of God that his Servants may pass the greater part of their time in Rest and Quietness If they have Evil returned for Good this doth not arise from the Commandments of God but from the iniquity and perverseness of Men. Those are good and reasonable but the inconvenience Springs from the Malice and â—olly of others Take away that and there would not be the least outward harm in obeying God. The greater Persecution arises from hence for it is not through following of good only if they keep that to themselves The wicked may hereupon conceive secret Rancour and Indignation yet this doth not commonly break forth into open violence But then for the other part when they come to meddle with the People to tell them of their Transgressions and seek to reform them this was the unwelcome Message that stirred them up to Hatred and Cruelty Now consider the thing abstractedly a King sends a Messenger to his Subjects to acquaint them of the Violation of his Laws He would have them make acknowledgment and do so no more then they shall have Protection and Peace otherwise they shall be destroyed As God is greater then Man Why should he be hardly thought of for keeping up his Government over the work of his hand Wherein is his Messenger to be blamed What fault is
an high condition and as much as ever they can It may be observed that whilst in our Mothers Womb we grow up as Plants afterwards like young Beasts we Eat Drink Sleep and Play till the Organs come to be fitted for the exercise of Reason then we become Men but yet many live like Beasts all their days pursuing only the same end and that which was designed to seek after divine things degenerates and serves only to minister unto the Brutish part of Man. If he would keep in his honour and understanding and advance further if he hath really Prudence and Discretion he might know thus much that when the Lower ends are attained he should rise higher When Hunger and Thirst are satisfied what is all this for but to seek after the Bread of Heaven and to thirst after the Wells of Salvation When what he eats every day with his Mouth is cast into the draught and signifies no more but for the present hiâ— common and daily Work according to Gods Ordinance supplies him with that when he sees this comes to no more but just to keep life for the time this suggests not to labour for the Meat which perisheth but for the Meat which endureth unto everlasting Life When our Clothes wax old and new are had which are daily put on and off there is dressing and making neat What is all this for but to fit us unto something else to seek unto the Lord to be Clothed with the Garments of Salvation and to be covered with the Robe of Righteousness Isa 61. 10. to be arrayed in fine Linnen clean and white Rev. 19. 8. Doth not the Body wax old with the Raiment it weares Hath it not the like changes going to Bed puts in mind of laying aside these Rags of Flesh in the Chamber of the Grave The Morning may be an Emblem of the Resurrection our doing the same things shews forth the Happiness of Heaven which doth not so much consist in infinite and successive variety but all imperfection and tiresomeness shall be done away and we shall have full and satisfactory Objects for our desires The washing and making neat prompts to cleanse our selves from all filthiness of Flesh and Spirit The rubbing away the dirt contracted by the sordes of the Body or outward things teaches to be pure Men and Women just as we were made without additional Plaistering or Colour This again puts upon adorning the hidden Man of the Heart which is not corruptible and all in order to be glorified both in Body and Soul hereafter Still Men do act but half way this living in the World points out what is to be done towards and as it were shews unto us the endless Life This Life is lent to make ready for the other It is an essential part of Wisdom to refer all things to the most excellent end to have an Eye still fixt upon that and then order our going accordingly Wherefore do I live here these few days and full of trouble To behold the Heavens at a great distance and see the outside only as we do not much more of the Earth we tread on to run through that Succession of Day and Night Summer and Winter and that small variety of things nearer to us Company Business necessary Actions we are quickly weary with all this but there being much more as Gods Revelation speaks of our Life was given to great ends and purposes wherein the Almighty Creator hath manifested his own Wisdom and Glory And then Is not Immortality more to be minded then a dying Life Is not Perfection rather to be sought after then to lie down under our Imperfection If one was wholly to be given up yet still the greater good is to be preferred before the less but when they may both stand together nay if the less is better managed when it is towards attainment of the other this will be a mighty Argument for the equality of Gods Ways towards Men. If the Life that now is may as well yea be better continued and preserved by ordering it so as God would have it in pursuance to the eternal Life he hath promised this demonstrates him to be most Righteous but our selves unreasonable and foolish if we do not comply therewith This is done by getting necessaries and conveniencies then in the use and exercise of them The Grace of God hath excellently prescribed for both Teaching that we should live Soberly and Righteously in this present World Tit. 2. 12. But we are to be advertised of what our Lord saith A Mans Life consisteth not in the abundance of things which he possesseth Luke 12. 15. It requireth no more then Meat Drink Raiment Habitation convenient for him remembring still what he is where he is and whither he is going A noble Soul enrapt in Flesh and therefore is for the pure desires of that only By the Well and in the Wilderness and therefore is to have a refreshment no continued sitting down some divertisement and delight but no perfect and lasting Happiness till he is come to the place God hath provided for him Since things are so as we are told in his Word and find True by Consideration out of it If we might not be carried through here by going his Way and according to his Directions then there was some excuse for distrust and revolt from him as now there is none at all On whom may we more safely depend then the God who giveth Food to all Flesh Who seedeth the Fowls of the Air albeit they Sow not neither do they Reap Mat. 6. 26. much more would he feed us also as we are better then they in the Rank of Creatures but yet more as we would shew our selves Obedient Children This is the more certain way of getting a comfortable Subsistence for every one both Just or Unjust would willingly have to do with an honest Man so hereby he hath more Custom or Employment This is so evident that all at least pretend and make a shew of being so though few act according and keep close to the true rules thereof It is just and equal that one Man should live by another that anothers Calling should maintain him as we are willing our own should as to us This is agreeable to the Royal and Fundamental Law provided that no Deceit Lying Over-reaching or other Sin be committed on this excuse for under this they do shelter Unrighteousness and Wrong The nature of Evil is fixt in it self and is not to be done under any pretended Good. None would care to be imposed upon or served after an indirect manner himself The Sin of Dishonesty is so shameful odious and prejudicial to Interest in the World that those who do not fear God nor have regard to futurity will conceal or mitigate it as much as they can for their Credit is their Livelihood and if they lose that they lose all none will deal with them So Honesty is the best Policy in this World the
for it passeth away an such is the event thereof if not rightly managed What an horrible Abuse and Prevarication it is That when they should â—e moâ—e Thankâ—â—l and Obedient to him who placed them in a higher Sâ—ation thence to lift up themselves as to contemn God and Sâ—n against him What is lent for a tryal of Humility and moderate Deportment they presently turn into Pride and insolent Carriage to others The nature of Man is extream prone to Pride and hardly restrained no other way but according to what is written Then he opâ—neth the Ears of Men and sealeth their Instruction That he may with draw Man from his purpose and hide Pride from Man Job 33. 16 17. Let them attend to what may be said of the nature of things and their Establishment of his own â—rame and constitution his own Vileness Weakness and Mortality how he is Dust and Ashes walking up and down like a Shadow a little dependant Being and much more there is to humble and keep him off from this Sin. The prevalency thereof arises from those enlarged Faculties wherewith Man is endued as also that Preparation and Tendency God hath put into him for greater things Now this is turned the wrong way and thence proceeds all the Transgression and Irregularity Those powers of Soul were designed to serve the Lord with all the Heart but turning aside they are taken up with vain things which cannot profit 1 Sam. 12 20 21. If Man were to be once made and so still to abide If there was no further Advancement and Exaltation for him If he were not capable of Increase and to be yet more Excellent What mean those aspirings after it that he is still reachâ—â—â—â— yet higher This being equally in good and bad which also prompts to things lawful and commendable as following ones Humour and vain Applause to keeping of the Commandments all one as breaking them which seems to shew this is not so much the voice of Depraved as Imperfect Nature Even before Sin came into the World these desires were so much was not revealed for wiâ—e Reasons yet our Fore-father was to have been Translated as Enoch if he had pleased God and to have a better Body then formed out of the Earth that to be changed into more Glorious His Soul was to have been more enlarged and converse with higher things then those of this Earth God would have led him up from one Degree to another But the fault was his Impatiency and he would not tarry the Lords leisure He did hearken and yield unto the first proposal and appearance of being greater when himself might have had an assurance of being so if he had been contented to have waited for some time Nothing is more reasonable then for a Creature to expect of his Creator That as he was first pleased to make him low until he should be raised and rendred more Excellent so according to his good Pleasure he would fill the Mouth which he hath made capable and commanded to be opened wide Psal 81. 10. That he would satisfie See and Observe Psal 145 16. 19 the desires he hath put in The Lord will perfect that which concerneth me Psal 138. 8. And we are to wait his good time We see how our Fore-father fell how others at this day Transgress after the same manner so we may look on and be afraid using the utmost caution that we do not follow after them Man would be Happy and Great his own way and that presently God hath ordered another which is to be begun here and fully manifested hereafter The question is whose Will shall take place If Man follows his own he shall find nothing sutable to his Faculties but be carried along with Falshood and Deceit till he falls into Destruction and Misery But in Gods way and according to his appointment there let him stretch out as far as he can and he will meet with things proportionable with Reality and Truth according to his Promise and Covenant of our Sojourning here which ends in the greatest Safety and most compleat Happiness Humble your selves therefore under the Mighty Hand of God that he may Exalt you in due time 1 Pet. 5. 6. Those accomplishments of the inward Man are most worthy to be sought after and highly to be valued for they have real Worth and Excellency they give Peace and Blessed Expectation to the Soul and when the Body goes to the Earth remain together till they are perfected in eternal Happiness Indeed he that is discerning cannot have a thing but he knoweth he hath it and also the worth thereof As he sees others value themselves upon the account of such and such things comparing his with theirs he is subject to do the like Thence cometh spiritual Pride to be the greatest of all Pride as those Graces and Gifts are more excellent then any thing whatsoever But that all Glory may be unto God for stirring up Thankfulness unto him and quelling Self-conceit and also to take somewhat off from the Temptation to Hypocrisie it may be requisite to lay open this Proposition with the Reasons thereof viz. If a Man be Religious he deserves not the least Praise nor Reputation from others for it is matter of Duty as he is a Servant If he is only according to the common Standard of the World that is from a mercenary selfish principle out of respect to the promise of Eternal Life and fear of the threatnings of Eternal Death and that prudential security to saving of the Soul as to the uncertainty thereof Now there is no more Commendation in all this then an Hireling that works for his Pay or anothers doing to prevent an Evil that would beâ—all him or to secure ones self in a matter doubtful But for what is more and comes to the practice of things which are Honest Lovely of good Report Vertue Praise Phil. 4. 8. For the several Acts of Universal Obedience pure Faith and Love Free-will Offerings doing Good working with Grace all this is Answered from Rom. 2. 29. Whose Praise is not of Men but of God. 'T is not Man that doth this but the Grace of God in him Acts 18. 5. by strong impulses or quickenings which he must give way unto or he is uneasy And to keep his own Peace being acted he doth act For who maketh thee to differ from another And what hast thou that thou didst not receive 1 Cor. 4. 7. God makes him both to will and to do of his own good Pleasure he is a meer Creature an Instrument only and also God hath made him thus So he alone is to be glorified in the Gifts he giveth unto Men. They are to stir up and comply therewith for which they receive a Reward Glory to God in the highest and on Earth Peace good Will towards Men Luke 2. 13. Those whom he sends forth should not be disturbed they desire only the common thing of good Will and Kind Reception but no
satisfaction concerning that great doubt of Futurity There is a way shewed by patient continuance in well doing which any one may that will comply with and put forth the Principles of Good in him to partake of the blessed Immortality Rom. 4. 20. If it were not to derogate from Faith by which God is Glorified I could lay down how our Religion relies upon the greatest certainty that possibly can be for the Happiness and Safety of Mankind So where Philosophy was at a loss this helps and gives firm establishment to the Man as it shews unto him how his Condition shall be after Death according as he orders his Conversaâ—ion now It may be said he need not trouble himself with things afar of yet they may be nearer then he is aware even to Morrow The time after he is gone out of the World is manifestly Ionger then whilst he is in and will as certainly be so he is equally obliged to be concerned about it It is a sad case when one must be forced to borrow Comfort from the other World for then commonly none is to be had in this whereof we are most assured because we are herein but the other is to come and of doubtful Expectation Shew us some Relief here Such are the suggestions of Unbelief which yet may be answered by Sence and by Reason for our Fyes behold other parts of the World then what we are in now â—â—e Spirit from within testifies that we are not here in our prâ—per place Experience assures we must depart hence in a very little time The natural Understanding leads up to the Knowledge of God who made and governs all things We can well suppose that he who gave a Being and so many Conveniencies for one part of us can also provide for the other As he is the Father of Mcrcies so the God of all Consolation we taste and see them so we may perceive this also The nourishment of the Body according to his appointed means springs from the Earth whence it was taken so likewise doth the true Comfort of the Soul according to its Original come from above the Father the Word and the Spirit There is nothing below sutable to this Spiritual and Restless part of us lf we had Comfort only in the things of this World we were of all Creatures must Miserable for they Psal 145. 16 19. have what satiâ—fies from what is before them but not we being designed to Thirst and Labour after greater things A Voice was heard in Rama Lamentation and bitter Weeping Rachel Weeping for her Children refused to be Comforted for her Children because they were not Jer. 31. 15. So it is all the World over people are irrecoverably deprived of persons and things Nothing can countervail the loss of them but hope of having and meeting them again for which we are beholden unto a Resurrection and another State. It is manifest they are not had here again and we are tormented with earnest longings after them and have real thoughts of seeing them yet again which were never put in our nature in Vain Thus Man dieth not as a Beast dieth for there are no such affections from the Dam or others of the Herd as we have concerning Relations Friends and Acquaintance Saith the Messias our Lord These things have I spoken unto you that in me ye might have peace in the World ye shall have Tribulation but be of good cheer I have overcome the World John 16. 33. If the Heavens were not sometimes opened and a little dew did descend from above If we had not sometimes little sprinklings of the Divine Favour If we had not recourse to that Book where the words are pleasant as an Honey-Comb Sweet to the Soul and Health to the Bones Prov. 16. 24. We should have a weary and tiresome Journey through this place for here is no rest and nothing proper for us How prophetically do Men speak of Fnturity before it was plainly revealed I Gen. 49. 18. have waited sor thy Salvation O Lord saith dying Jacob. The Words seem to come in without Connexion on the former as Light immediately sprung into the Soul a full assurance then of what he had faintly hoped and fore-thought of his few and evil days and now it was beginning to be accomplished I had fainted unless I had believed to see the Goodness of the Lord in the Land of the Living Psal 27. 13. This is not for all here are dead or dying so we are as soon as we begin to draw Breath Even the Inhabitants of the earthly Canaan do not boast of the Happiness which aâ—ises from the Ground of their Health and Plenty but of the Goodness and loving Kindness of the Lord of their Trust in him Much more should those under the Gospel Who are kept by the power of God through Faith unto Salvation ready to be revealed in the last time 1 Pet. 4. 5. Let not your Hearts be troubled Believe in God Believe in me John 14. 1. The Sence of him above under whose good Providence we live all our days those many Mansions in his House verse 2. So there is room for us if we use his Grace to become meet these are greater Comforts then the World can give which are not to be despised nor cast off as a resâ—rve for compare them a little with yours ye worldly Minded and Unbelievers The reason why you set them at naught is from Want and Ignorance But wo unto you that are Rich sor yet have received your Consolation VVo unto you that are Full for ye shall Hunger VVo unto you that Laugh now for ye shall Mourn and Weep Luke 6. 24 25. Being puffed up with Sensnality and your Souls become as it were of the same nature with the Body they begin to rellish the same Enjoyments also and to approve of them You now care for nothing more but you shall be taken from these things You who rejectthe good things of Gods Kingdom now offered unto you shall then lament the refusal of them Will you lightly esteem of that which doth ever remain when those things are done away which you highly value now Only be Wise in time consider of that before hand which you must at length be sensible of whither you will or not Tâ—y and be acquainte and your selves will affirm not withstanding all Pleasures Enjoyment Company and Recreations the two first make Brutish not Happy the others make unmindful for a little while but do not prevent Misery yet in the midst of Health Life and Vigour much more in the time of Tribulation There is no such true Happiness and sincere Comfort as what arises from God and the things of another World. Evil doth beset and fall upon us in the threeâ—old capacity of Mind Body and Estate which doth Afflict as it disturbs and is contrary Of Sorrow to the regular Order of each Indeed they especially the two first are connected that if the one suffers
is endâ—ed with real Wisdom cannot take pleasure in Fools Mirth or an idle Jest Who are passed over the festivities of Childhood and Youth cannot still shew themselves transported with Vanities Who have seen and fully observed the same heretofore are not to be admired if not lifted up with little Novelties Whose Conversation is in Heaven and their Affections on things above shall they be blamed if knowing the difference and they do not shew forth the like rejoycing at the common Accidents and little things here below Who do not resort to Drink and Company to cheer up their Spirits or still the Disorder within for they are in a right frame already The Sea within is smooth and like a molten Looking Glass where they can reflect and be satisfied with their inward likeness It is Impertinent if not Sinful to disswade them from Holy things who delight therein As long as they can go on in such a course all their days let them do as much as Gods Grace shall direct rhem Another knoweth not what Comfort they find therein how they have their Body in subjection and to what a measure of Love and Spirituality they are arrived So they may do those Acts without tiring which others cannot now that are not yet so far attained but may attain The Scripture makes frequent mention of those who do not enough for Heaven but nothing against them who do too much for there is no danger of exceeding That particularly lays down all things necessary and relating to Mans Salvation and also speaks of his temporal Happiness in Subordination to that yet there is not one word mentioned concerning Religious Melancholy or Mopishness Without question there were some in the days of the inspired Writers whose Conversation was obnoxious to that Character as now What the World calls Melancholy in Scripture Phrase is Sorrow and to that somewhat is said by way of Comfort but it was to be in God not to take people off nor to have recourse to those Arts as Sinners do The best way of solving Fears Scruples and Disquiet is to give a people a right understanding of them but let none resort to the Pleasures of Sin and idle Company which increase but not cure them We read of the Temptations and Devices of Satan Spiritual Desertions Ignorance intervening Sins and Infirmities which cause Vexation and Trouble but nothing of illness of Blood or Bodily Constitution there is no intimation of this in Holy Writ But it is the Opinion of late Physitians which hath been received so far by Divines that to improve this notion of Melancholy a little further and the other of Enthusiasm would be the ready and effectual way to cause the Holy One of Israel to cease from before us Isa 30. 11. For let all regrets of Conscience pass for Melancholy and the workings of Gods Spirit for Enthusiasum or â—aâ—cy inward Religion is in danger to be destroyed which is the most sensible Evidence of the Truth and certainty thereof That can never fail but the Knowledge thereof may be lost as several times already it hath near been but will not be so again because of the Promises of God which are near at hand even at the very door to be accomplished Is there then nothing in bodily Constitution Not so much as is pretended and that again may be altered The corruptible Body presseth down the Soul which is common to all and that difference of temper in particular persons which yet is not so much as commonly talked of serves for an Exercise and Tryal of the greater Vertue That the Soul may yet ascend and lift up it self And then the Power of Gods Grace and their complying with it can and doth actually change the natures of Men. That natural tendency and Seriousness was therefore put in them to move towards their right end And also finding no true Happiness here they are prompted to look out for one to come It is so ordered by the good God that all Mankind might be saved and come to the Knowledge of the Truth some more this way some another according to their Inclinations of Soul Body and Condition of Life One hath the Advantage in this thing another in that but some Degree of what is understood by the Word Melancholy is communicated to all Froâ—lick and Mirth are more incidental to Youth But there it is a striving against nature for if not supported by outward Helps and Objects it doth fall down into Seriousness so it is of riper Age. The great mistake is we observe many things without the reason of them All things tend to their Center and what is in Man moves towards his proper end which is doing the things for which God hath made him As the Fish on dry Land beats it self to Death because not in his own Element As the Turâ—le mourns away for want of her Companion there is an uneasiness even from very Childhood if not in some Action So if Man were kept away from God debarred from Company and always to be idle he would pine away in Sorrow which worketh Death before the time because there is such a strong Inclination in his nature to the first principally Ezek. 24. 23. and the others in subordination to him Although Wicked and Ungodly Men do pursue the two lesser ends yef forsaking the great Principal upon which the others should depend they are tormented for want of true Happiness all their Life long so that by reason of the weariness even they are willing to die The Righteous desire a more full Enjoyment of him whom they have known only by Faith and seen darkly Their Soul is athirst for God. When shall I come to appear before God they are more induced to long after it because of the Vain and imperfect state they are in here they do indee desire Immortality aâ—d shall have it The Wicked being conscious whom they have despised and forgotten they wish to Sleep for ever for they had rather so continue then awake and rise up to Punishment What a sad thing it is to be deceived and willingly ignorant of their proper End To be restless all the way and disappointed at last To live in a perpetual Violence and Contradiction to themselves to turn aside the Soul from its natural bent To keep her though in Pain and Displeasure from her Center and Rest and at length when she would have ascended upwards to sink into the Bottom as a Stone To have notrue Comfort and Satisfaction in the Light of the Living nor whilâ—t the days of Darkness draw on Now Consider this ye that forgeâ— God Whose Souls are yet in the Body Take away the weights of Sin that do clog and press down Remember the days past before habitual Sin and evil Habits came on to what did the Motions within aspire and prompt unto Before the Spirit was made unclean did it not soar up towards the Father of Spirits When it was not corrupted with Malice and
OF HAPPINESS WHEREIN It is Fully and Particularly Manifested that the greatest Happiness of this Life consisteth in the Fear of God And keeping His COMMANDMENTS IN Opposition to the Pleasures of Sin or the pretended conveniency of Disobedience By RICHARD STAFFORD There be many that say Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us Psal 4 6. Let thy work appear unto thy Servants and thy Glory unto thy Children And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Psal 90. 16 17. London Printed and Sold by Andrew Sowle at his Shop at the Sign of the Three Keys in Nags-Head-Court in Grace-Church-street And by Abel Roper at the Bell over against the Middle-Temple-Gate near Temple Bar 1689. THE CONTENTS Chap. I. OF Happiness in General p. 1 Chap. II. Of Man considered in his threefold Condition Original Corrupted and Restored Of his Thoughts Words and Actions Infancy Youth Manhood therein of Company and Marriage Of Old Age Body Senses and Sensual Pleasure Of the Soul Vnderstanding Will Affections as Love Fear Joy Sorrow Anger Hope Of Temptations The Close p. 17 Chap. III. Of Kings The necessity of Government in order to Preservation and outward Peace Of the Person of Kings wherein it is particularly shewed that all their Enjoyments cannot make them Happy but their Happiness is to be had in God only with an Exhortation and Direction thereto p. 136 Chap. IV. Of the Nobility and Gentry An Exhortation for them to serve God A Caution against mistakes in matters of Religion The unreasonableness of some particular Reproaches Of Humility and the way to Greatness The Description of a Good Man p. â—68 Chap. V. Of the Common People It is the Duty of all to be in some Calling An Exhortation to serve God Against Ignorance and Vnbelief Some Considerations of living in the World and further drawn from the four last things Of different Communions Of Deceits A Description of the Wicked and Godly in this World p. 216 Chap. VI A Survey in General of those Sins which hinder the Happiness of Mankind as contrary to Scripture and from the Nature of Things p. 265 Chap. VII Of Gluttony and Drunkenness p. 277 Chap. VIII Of Adultery Fornication Vncleanness Lasciviousness p. 301 Chap. IX Of Covetousness p. 322 Chap. X. Of Anger Wrath Hatred Malice Envy p. 340 Chap. XI Of Fear p. 361 Chap. XII Of Religion Faith Repentance Obedience against Vngodliness Of Preaching Prayer Praise the Sacrament That Religion doth not consist only in the outward Ordinances but a Divine inward Frame and Disposition which if universally complyed withal will give Peace and Rest to the Soul p. 409 Chap. XIII Of Wisdom and Prudence p. 545 Chap. XIV Of Righteousness and Justice p. 567 Chap. XV. Of Temperance in Meat Drink Apparel Recreation Of the passing away of Time p. 582 Chap. XVI Of Courage p. 602 Chap. XVII Of Humility and Pride p. 617 Chap. XVIII Of Afflictions in General A Digression concerning Words Of Sorrow Melancholy Sickness Pain Poverty and other Adversities p. 635 Chap. XIX An Exhortation to Obedience and the Fear of God The Conclusion of the whole p. 690 A DISCOURSE OF Happiness c. CHAP. I. Of Happiness in General HAppiness is the desire and aim of all Men and as the several good things are to be had by labour and right means so this being the comprehension of the whole is to be attained likewise There is no accomplishing of worldly projects and designs without succession of time and endeavour things being asâ—it were hidden that they may be sought afar off so they must go who will have them and commonly future to exercise our diligence and expectation Let the same be done immediately toward the great and principal end as to the lesser and subordinate and none shall labour in vain but the like care and constancy as is used in ordinary matters then any person may be assured of the chiefest good All other things are coveted after in order to Happiness though it be under the name of Pleasure and Conveniency there is an impatient thirst after it from the Beginning for besides those natural cravings after the necessaries of Life Meat Dâ—ink Raiment yet this is not all there must be some delight There is Play and Divertisment and then changing that from one kind to another from Childish to the more Manly though too often mistaken enjoyments There is an eager inclination after sensual Pleasure and outward Mirth As to these the means must be first had Money or Estate which are to be gotten and then to reap the Fruit of his Labours or who hath them already he is not to lye or sit still but must rise and go forth to gather those present and visible good things still this is but the Happiness of half the Man the Body only and yet to be acquired somewhat more requires also a satisfaction The worst part hath its desires and is not fed with Husks or Pebbles but things convenient sufficient here is already found out both for use and delight Now let the nature of the Soul be considered according to her first excellency and just inclination as she came out of God's hand and for what designed whether there be any Objects proper for her that they may be had also Take the whole Man in conjunction his spiritual part if not â—hoaked and 〈…〉 led seeks after Happiness as the other doth Health Nourishment and sensible gratification Whether the Soul is in growth or puts it self forth according to the capacity and increase of the Organs shall not be curiously inquired but it seems to partake of the Imperfection and would come up towards Perfection It hath an ignorance and blindness which should be taken away by degrees A stubbornness and lâ—st through original corruption which is to be subdued and regulated It is certainly capable of bettering and improvement by right means and so may arrive at Happiness all one as the Body doth its conveniency The great Question all along will be what the right means are for we are in a world of intermixture where is Right and Wrong Good and Evil Truth and Falshood Apparent and Real and therefore must narrowly discern the one from the other A right Knowledge carries through all and acting according to that Knowledge There is an established and fixed nature of things pertaining to us Men the visible we know by sence and experience the invisible by certain Reason and the full assurance of Faith. Amongst the various and seemingly perplext they may be reduced unto two general ways That of Gods Commandment according to his prescribed order and use of them shewed forth in his Word or in disobedience and transgression He made them all at first very good Gen. 1. 31. but evil corruption vanity and falâ—hood came in and now hath sent his
Would we endure a little Travel before we come to Rest not mistake in the Place but hearken unto and obey what our God saith Arise ye depart for this is not your Rest Mic. 2. 20. Leave of that pursuit and fixing on temporal Happiness and seek for that which is to come Every thing puts in mind of our imperfection which is in order to perfection so we are to move towards it but not run out catching after what is not to be had Our mortality should teach us to breath after immortality and the natural result is not to rear up a dwelling place as if we were to abide here forever or to be lifted up with Prosperity as if we should never be moved but to look out for the eternal Mansion and that Kingdom which cannot be shaken What ever we meet with is mixt and unsatisfactory we again desire what is not so this should put us upon seeking after those pure and satisfying Pleasures above The things we see handle and taste are fitted for the Conveniency of our vile and dying Bodies which they like well enough but this prompts to go in the way for them to be made glorious and incorruptible The Soul finds every thing empty and short whereupon she pants after a proper fulness which is only in the Fruition of the Godhead with whom we would be eternally transported Here is the mischief and danger all outward Pleasures if moderately used are diversions but if too much they quite turn aside out of the way Even the diversions do mightily hinder so that were the Man contented to go on and use them no more then needs must he would infallibly arrive at the Blessed end Pass through this World in a constant smooth Temper Choosing rather to spend his time in the Peaceable Fruits of Righteousness then in the Clamorous but troublesome Delights of Sin and Vanity let his days fly over his Head in doing real Good then snatching at what the World estâ—ems good things continually make Provision against the time to come and not to lavish away the present in idle unsatisfying Mirth remember the great and higher ends of Life then barely to eat and drink well or taste Pleasure Not to antedate his Happiness expecting it perfect and enduring which is to be so hereafter And finally to spie out and avoid the deceitful appearances of it now and to do whatever Conscience and Reason dictates is to be done to secure unto himself immortality and Glory Rest is not to be had in transitory things not Peace in a troublesome World. Neither can earthly things satisfie Heaven born Souls He that loveth Silver will not be satisfied with Silver nor he that loveth abundance with increase Eccles 5. 10. And he who loveth Pleasure may be surfeited but never filled Were Men really perswaded that these things are so they would be freed from much trouble and disappointment for they deceive themselves with vain Expectations and tormenting Desires By raising such a conceit of Happiness they pine long for want thereof and when had are discontented as before Whilst in pursuit they flatter themselves with abundance of Satisfaction but after they are obtained with much Labour and Care they prove to be empty Delusions and Clouds without water If we could be made sufficiently sensible of the Vanity of the Creature and â—hroughly know the nature of things we should not look for more Contentment then they really yield nor render our selves miserable by being often deceived We should set our affections on those things above if we did verily think nothing would satisfie them here below The Lord stretcheth forth the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him Zach. 12. 1. Which is oâ— such a refined and immortal Nature that nothing can content but what is of the same quality and continuance with it self Had we brutish Souls were the whole so as some little inclinations then indeed we should be so pleased with sensual Delights that it would be good for us to be here But think upon them even in the jolâ—ity and vigour of Youth which is led on for want of full knowledge expecting more still and if they transport it is but the Pleasure of a Beast without Reason and Reflection for that suggests somewhat is wanting still The Soul if suffered to have its natural tendency and power would find out where only it is to be had But there is a secret unseen Enemy who uses all Arts and Devices to keep off from this One would admire at his exceeding subtilty in deceiving mankind as he doth in this thing It is strongly ingrafted into all minds that they are not only willing but do actually endeavour to be as Happy as they can yet many miss of being so Even reasonable Creatures who know and have Power to choose the Good and refuse the Evil and use so much industry in pursuit thereof yet are deceived There are many false Opinionâ— concerning Happiness which are received without full Examination when there is but one true The old Proverb as many men as many minds is never more verified then on this Object and the means necessary to it Every single Person doth choose a several path having Fancies and Thoughts of his own by which he Acts. And though singularity is abhorred in Religion the only way thereof yet here 't is affected by all Every one would be Happy but go his own way which indeed are turnings out of the way standing still and going backwards There are many who with the Reubenites and Gadites take up their Rest on this side Jordan so they only are to be blamed if they come not into the pleasant Land. Others advaâ—ce a little further but through prejudice or Self-will refuse to know and follow all directions that are necessary so they err and wander but do not arrive at it Others will not hear any thing thereof so they cannot desire And thus some being careless and negligent some partial blind and stubborn others ignorant and unbelieving it comes to pass that the true Road to Happiness hath so few Travellers It is most to be admired of those who journey not at all when they evidently know how they are in Tents of flesh which cannot poâ—â—ibly continue Why should it seem strange and incredible that God would raise them up in another place after they are removed hence whereof we are so much told When he hath already brought us into this World without our Consent and we heard nothing of it before or if that was impossible yet we are assured that Children will be born and of the future Generations though he makes no such particular discovery to us of that as of our own future Condition Besides divine Testimony the Cloud of Witnesses there is a desire and firm assuraâ—ce within that we shall remain forever there is an earnest Expectation and Coveting after more then is to be seen or had here an insatiable
Holiness insinuating as if God's Law was too strict it curbs free nature and deprives of Happiness Why should not a young Man enjoy pleasure He furnishes with several Commendations of Drunkenness Lust and other deeds of darkness He uses all tricks and devices to get our first years for if he misses them he very seldom recovers the following so contrary it proves to the forementioned saying If a man keeps all Gods Commandements from his Youth knowing that therein is great reward and having respect still to that he despises the present pleasures of Sin finding more satisfaction in the way he walks in He knows the necessity and encouragement of Perseverance 1 Cor. 15. 58. 2 John verse 8. Rev. 2. 10. It cannot be denied but there have been some Apostates the Scripture never supposes or cautions against a vain and impossible thing see Ps 125 5. Ezâ—k 18. 24. Heb. 6. 4 5 6. 10 26 38. 12 15. 2 Pet. 2. 21 22. but these are few in comparison of those who hold out unto the end If they are well grounded in the Faith and lay a good Foundation If they are quite gone out of Egypt and leave not a hoof behind Exod. 10. 26. forsaking every evil way the Sin as dear to them as their right Eye And then if they sincerely endeavour still and are not lazy or negligent not omitting the means of Grace there is no great fear but these will receive the end of their Faith the Salvation of their Souls These love God and are loved by him Who loves with an everlasting Love Jâ—r 31 3. These shall receive the Crown of Life which the Lord hath promised to them that love him Jam. 1. 12. If Satan desires to sift them as Wheat yet our blessed Advocate prevails that their Faith fail not The ministring Spirits Heb. 1. 14. Ps 91. 11. 2 Kings 6. 16. preserve against the destroying We are put in mind of good to defeat the suggestions of evil endued with spiritual Wisdom to discern and avoid the Crafts and Deceits of our Adversaries Wherefore let him that thinketh he standeth take heâ—d least he fall 1 Cor. 10. 12. And having done all to stand Eph. 6. 13. for Christianity is not an idle state but compared to a Pilgrimage which is always going forward aâ—d using care not to be out of the way there is no doubt that the aforementioned Speech will ever be found true in him which ought to be razed out of the number of Proverbs whose nature is to be true for the most part but this is most commonly false and rules are laid down that it may be always Let none hence be discouraged from early walking in the way to Heaven We have a long Journey to go the sooner we set out so much the better If in the Spring time he hath all the year before him observing the directions in Scripture he shall neither miss the way nor be disappointed of the end which he proposes to himself For the Lord never said to the House of Jacob nor any one else Seek ye my face in vain Gird thy Sword upon thy Thigh O most mighty with thy Glory and Majesty And in thy Majesty ride prosperously because of Truth and Meekness and Righteousness Ps 45. 3 4. Looking unto Jesus there Prophesied of the Author and Finisher of our Faith. Consider him least you be weary and faint in your mind Heb. 12. 2 3. Grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. till thou come to the fulness of Stature to be a Perfect Man both in the divine and common acceptation which is the third stage of Life In which we are properly Men and reasonable Creatures the Body being at its utmost pitch the understanding ripe and sound Of Manhood Now we have a right estimate of things in their own nature what we formerly admired and were pleased with we daily disesteem The gayeties of Youth appear foolish and despisable Our thoughts are altered to more substantial things Company and getting of Money are two principal things this time is taken up with and therefore it is not to step much besides the Subject matter to treat severally of them according to our purposed method in their rightful use and contrary abuse all in pursuance to the general Argument Company is thought one Of Company and Solitariness of the chief good things belonging to the Sons of Men which whosoever doth not care for is pitied as Melancholy and Miserable Indeed we are made for Society and there is implanted an inclination in our Nature towards it Our Lord when he dwelt among us did freely converse with mankind So did his Apostles They did endeavour to turn many into the right way from whence they had strayed and did effectually answer the end of Society by doing good to others As for those who retire and shut themselves from the World upon the account of Religion do otherwise then those who did understand and Practice it most Let them spend much time in Devotion yet What receiveth he of thine hand Thy Righteousness may profit the son of man Job 35. 7 8. but who runs away he doth not exercise Acts thereof How can he love his Neighbour as himself which is one half of his Duty who never performs Offices of kindness unto him The Saints of old did not lurk in Dens and Caves of the Earth till driven there by Persecution And John Baptist was in the Deserts till the day of his shewing unto Israel Luk. 1. 80. but after he Preached and lived among Men. There is no example or precept in Scripture for the solitary Life The wilful Hermite who is for pleasing God in a way he hath not shewed nor commanded doth also violence to his own just Inclinations is continually discontented and wishes he had never been for he lives only to be sensible of sad Reflections He frets at the heavy Yoke he bears which as God ordained is easie and Light but himself by Additions hath made insupportable His Life through his own Foolish choice is become like the Owl in the Desert or the pensive Inhabitants of the Wilderness Let not the Reader mis-apprehend here or in any other place for the things themselves are not so much spoken against as the Excess and abuse of them Mans Nature which must be Coâ—â—ected in order to Happiness is addicted to extreams in declining one he runs to the other and leaves the middle way of Truth so turning aside into the by-paths of Error Some being sensible of the inconvenience of too much Solitariness therefore will not use it at all and yet great advantage may be thereby received One may better converse with God by Prayer and good Thoughts Our blessed Lord would go up to a Mountain to that intent upon it was transfigured and thence ascended into Heaven And who would follow him thither it is now expedient he should sometimes go alone up to high
sinful or not is no Consideration or no hindrance to get Money Men go to and fro from this place to that Bâ—y and Sell all to this purpose as if it was the principal end for which they wâ—re Created A faithful Man shall abound with Blâ—ssings but he that maketh hast to be Rich shall not be innocent Pâ—ov 28. 20. There is no need to leave of the business of ones Calling or sinful Gaiâ— because some have thus abused it for this would be ridiculous as to neglect Eating and Drinking because some turn that into Gluttony and Drunkenness Nor is he obliged when he hath just got a Livelihood to stop and go no further but may be still diligent in business expecting the blessing of the Lord which maketh Rich and addeth no sorrow with it Prov. 10. 22. Trust not in Oppression become not vain in Robbery If Riches increase set not your heart upon them Psal 62. 10. They are a strong Temptation whereby many unstable Souls have been deluded and left their first Love but when the desire is taken of they may be pursued with a kind of indifferency Having this resolution ever firm that no Profit shall move us to part with our Integrity nor to offend Christ if the whole World were to be gained Learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls Mat. 11. 29. We should neither love abundance nor eagerly hunt after increase if we were humble for then it would be no Pleasure to boast in the multitude of Riches or be lifted up which is the principal Reason why they are desired Take away Pride and Covetousness will cease for however the wretched Miser creepeth that the spoyl may fall into his hands however speaking and studious to please his Superiors if he may get by them yet he is naturally proud and esteemeth himself above others according to the Pelf he hath But if we had right Thoughts of our selves for all those are without and nothing of the Man we should not be puffed up with great Estates fine Apparel or Aiery Titles of Honour By humility and fear of the Lord are Riches Honour and Life Prov. 22. 4. The inheritance in Heaven swallows up the Conceit of that here Be clothed with Humility 1 Pet. 5. 5. this takes of that earnest Affectation of Gorgeous and soft raiment The Honour that comes from God only John 5. 44. makes all great Titles and flattering Expressions not valued Who believes and goes the real way to obtain these things receives but little Satisfaction from what the Men of this World think their greatest Happiness His desires are spiritualized so they are not carried after sensual Pleasures To Labour to Eat and to Eat to Live and to Live to Labour is no end though many poor Souls are willingly ignorant and unmindful of any thing more but it is to serve and obey God to continue for some time according to his Ordinance and all is towards the eternal Rest Life and Happiness And therefore all along every thing is to be done to attain that and those things to be refrained from which may endanger least any one should come short of it The affections may and are to be set on the things above even whilst he takes pains for things here they are necessary and convenient for our Pilgrimage through this place to Jerusalem which is the Mother of us all but still these are transitory goods when there is the enduring substance What is so hardly ingrafted into the minds of some people is easie to be understood The covetous Worldly Man knows what he labours for is current Money and why doth he think that should tarry with him which hath already passed through so many hands before it came to his but now he fancies to keep it in vain for besides loss and casualty which often convinces it is not in his own power if they do not slip from him he must be taken from them for when he dieth he shall carry nothing away Ps 49. 17. If it could be done it would be a senceless thing to carry a little Gold that perisheth to where we all hope to go the City that is pure Gold Rev. 21. 18. The yellow dust here which seems so glittering and desirable is dim and dross in comparison of that But for all that can be said a disregard and little value for Riches seems an idle speculation for who hath it That argues their want of Faith and Reason or Foolishness in not â—iving according to them Christianity is to be judged of by its precepts and true examples and not to be measured by those who do not comply therewith The blessed Jesus had a Purse-bearer for the poor but we do not read that he had any thing more then to serve necessary occasions when they came to him for one Penny Tribute-Money he works a Miracle to have that and never is Recorded to have sought any at all but at that time Peter was not ashamed to own openly Silver and Gold I have none Acts 3. 6. The other Apostles were in a like condition Those whom they Converted unto the Faith had all things common and sold their Possessions and Goods and parted them to all Men as every Man had need Acts 2. 44 45. They did despise what the World now doth magnifie yet we pretend to follow the steps our fore-runner and they are gone before But care is to be had that we do not miss of the place they are entred into as we now vary Mat. 14. from what they were in this World. The young Man who had kept all God's Commandments from his youth upward was rejected because he would not go and sell that which he had and give to the poor when he was promised to have Treasure in Heaven and it is immediately added of the hardness of a rich Man to enter into the Kingdom of God from whence may be gathered that to prefer any profit before the Commandments of Jesus If there is not a readiness willingness nay actual doing the same when occasion requires to lose or sell all worldly possessions Luke 14. 33. for his sake and poor Brethren if this mind be wanting all signifies nothing though he hath done never so many good actions before To come so near to Heaven and not be admitted for want of one thing makes the disappointment worse and more tormenting Although many having the form of Godliness do love this present World yet none doth so who is a sincere and universal Christian as one must be if he intends to find Good by his Profession But the natural Man discerneth not these things they are foollishness unto him and therefore it would be proper to speak somewhat whereof he is sensible Perhaps he imagineth all the rest to be talk as now he begins to perceive what is done to be Vanity a Dream and next to nothing However formerly he did hunt after what he thought
Heart are It is no matter now for his business may be as well done at another time the longer it is staved of so much the better for then there will be the less time to serve him and if they can so much as to get Heaven it is soon enough Are these the secret Imaginations which some keep so close to themselves But they do not in the mean while throughly consider how all things are naked and opened unto the Eyes of him with whom we have to do Heb. 4. 13. so he knoweth these innermost Thoughts all one as if they were wrote legibly upon the Forehead of those who conceive them How disingenuous is this And will he not so judge of it As if he must have those things put on him which they would not suffer from their Servants For would they like those who will do just enough to receive Wages but no more and less if they could Can it be reasonably expected God will reward those base and Mercenary People who do not esteem of him but only the good things he hath prepared Who would willingly receive his Gifts but have neither Love nor Reverence for the Giver If thou wilt enter into Life keep the Commandments said he who is to judge every Mans work What those are himself hath likewise told us they are two The first is Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy mind and all thy Strength How can he do this who hath such unworthy Thoughts Such an one unless he repents of the Evil will never be judged a Lover of God and then notwithstanding all his Policy he may come short of his Expectation God doth confound the Wisdom of the Wise and taketh them in their Craftiness Those which fancy and propose to themselves some new fine and â—asie way to Heaven of their own invention it is a thousand to one but they perish in their Projects for Men must not think any way to avoid the force and obligation of Gods Commandments Indeed they may choose whether they will observe them or not but then they must not choose to themselves the reward that is promised for keeping of them Neither let them imagine to draw up new Articles of Agreement besides that Covenant of Grace God hath been pleased to establish with Man for that is only of his own making and it is merciful enough it is not come to such Familiarity that he should accept what sinful Creatures would give him It is most just that God who made us without ourselves never asked our Advice whether we should be formed Vessels to Honour or Dishonour should also give us what Laws he please making his own Terms and Conditions upon which we are to receive the Happiness whereof himself is the only Giver We are not to frame any out of our own Brain and offer them unto him for seeing he hath created us to serve him shewed us how lent us Life for a time to do it We are not to seek out new Devices or to Parcel out this time as we see best for doing thereof This is here mentioned that those may beware who think it sufficient if they allot the least Portion nay the last moment for doing that wherefore the whole was given them These are the Statutes and Judgments which ye shall observe to do all the days ye live upon the Earth Deut. 12. 1. which is not taken away but rather more confirmed under the Gospel as appears from Luk. 1. 75. Who then would be saved We learn from the Prodigal Son the Publicans and Sinners the joy over them that repent those many gracious Texts concerning it that if we do go astray and come home again we shall be received to Grace and Favour But if Men from hence take occasion to spend their days in wickedness and their Life in disobedience if they turn the Grace of God into wantonness it is an horrible abuse and who thus pervert the ways of the most High may notwithstanding their vain purposes perish for ever If they go on in their wicked Course they may unawares be given over to a reprobate mind and all their Thoughts whereby they intended to be reconciled unto God at such a time come to nothing It is both unworthy and sinful to put him of from day to day and he who doth not Love to be mocked or despised may reward such after their deservings withdraw his Grace and let them go on in their own imaginations What if one should come into the Vineyard a little sooner then needs must Is not Heaven worth Labouring all the day for And can too much be done to avoid Hell Is it not better in a thing of so great moment to come more early and to wait for your Lord that when he cometh and knocketh you may open immediately Luke 12. 36. then to â—arry till the Critical time of his coming for you know not when this will be Who knoweth That certain day that is limited after so long a time Heb. 4. 7. Who can tell exactly how far and how long he may go in the way of wickedness and return The utmost bounds are not set down But this we are assured of the further we go the more way is to come back which will require so much the more Labour and Pains Hast thou any degree of the Love of God Wouldst thou not trifle with him Dost thou seriously expect to inherit his Promises and avoid his Threatnings Hast thou any regard to the eternal Welfare or Misery of thy own dear self Art thou so Wise as not to hazard when there is no need such an exceeding good set before thee and on the other hand so great an evil Break of presently thy Sins by Repentance Turn you Turn you and then Iniquity shall not be your ruin That ye put off concerning the former Conversation the old man which is corrupt according to the deceitful Lusts And be renewed in the Spirit of your mind And that ye put on the new man which after God is created in righteousness and true holiness Eph. 4. 23 24. Then the Fruits of the Spirit recited Gal. 5. 22 23. and other practical Duties are as agreeable to our Nature as before the Works of the Flesh were When men are transformed by the renewing of the mind they prove what is that Good that acceptable and perfect Will of God. It seems so even to their real Sense and Disposition they find more Comfort and Happiness in what is good then formerly they did in evil Be not doubtful or suspicious you are in no wise required to go softly all your years in the Bitterness of your Soul But you are invited forth to what Is a Tree of Life to them that lay hold upon her and happy is every one that retaineth her Prov. 3. 18. As those can further assure you out of their own experience who sought her early Who being partakers of
the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to another They that are Christs have crucified the Flesh with the affections and lusts Gal. 5. 16 17 24. To be carnally minded is Death but to be Spiritually minded is Life and Peace For if ye live after the Flesh ye shall die But if ye through the Spirit do mortifie the deeds of the body ye shall live Rom. 8. 6 13. And then can be no greedy desires after sensual Delights An affection or hankering after them is the principal thing forbidden for there is large Commission given Gen. 1. 29. 9. 3. 1 Tim. 4. 4. A sweetness is put into the Creatures and sence given us to perceive it but they are to be used according to the bounds God hath set in his Word and our Nature To be temperate in all things and not the least sensual minded is what doth become Men and also Christians Neither let Vngodly Men walking after their own lusts think them less happy because these have not an unlimited enjoyment as they wrongfully usurp to themselves for the great God who gives us all things richly to enjoy may well prescribe after what manner they shall be received especially seeing it is for our further good Sobriety gives a better relish to every lawful delight then all the studied Sauce and Contrivances to those who are full and Surfeitted But then we do err not knowing our selves for Nature doth not so much require Pleasure as now and then a little Divertisement but is for a middle and even State between Pleasure and Pain There may be observed a weariness of the former if too long dwelt on and the desire of intermission Take Reason into Advice with Enjoyments and then they will not be troublesome or occasision of inconvenience but this is banished because it is thought to lessen only for that it conceives of them according to truth Indeed the Act is little and mean common to us with Beasts unsatisfying mixt and vain When sought after they are full of trouble and impatiency and afterwards is Disappointment and Vexation All which perish in the using and are determined in this Life which signifie no more taken all together then the single interrupted Acts all which go of as a Dream when one awaketh So it is not possible for the true and real Happiness to consist in them all this may Learnt as a Man. But then the Grace and Knowledge of our Lord Jesus Christ teacheth more That there is a real good set before the Sons of Men that we are to press forward to it and take heed least these things hinder There is great Talk in the World about following Pleasure and too much Practising of it not minding how consistent it is with Christianity and the Attainment of true Happiness Abstain always from unlawful things and sometimes from lawful may seem a rigid and severe Rule but yet is necessary for the Boundaries between good and evil are so small and indiscernable that he which will venture to go to the utmost of one will before he is aware transgress and pass into the other To prevent all Danger of this Nature it is commanded Abstain from all appearance of Evil 1 Thes 5. 22. All Excess is Evil even what are esteemed the more innocent Divertisements if followed too much do turn aside the Heart from God and good things The Apostle Prophecies of these last Days That Men shall be lovers of Pleasures more then lovers of God 2 Tim. 3. 4. But it is strange that any should be so who really believe in him for can they imagine he hath Communicated more Goodness to things then is in himself That there is more Satisfaction in earthly Vanities then the things above May they not more certainly conclude that he purposely made things here so small and empty least they should take off our esteem from him that fulness of Joy and the Pleasures for evermore at his right hand By these sweet things he gives an earnest if we seek after it and shall be found worthy Luke 16. 11 12. That He will commit unto us the true Happiness And therefore let the Christian be put in mind not to be Liquorish nor Desirous after present things but turn the whole Stream of his affection to God and the things of his Kingdom Look diligently to himself that he forsake all to come unto them Let him who hath this hope purifie himself from all dregs and defilements of Sensuality And let those follow after it who are strangers to Godliness without Hope and who have nothing eâ—â—e to trust unto Who if they are bereaved of this they are bereaved of all these are Sensual and earthly the other man is spiritual and Divine He hath the Body subdued to the Spirit Whereas some willingly suffer their noble and free born Souls to be inslaved unto a lump of Flesh And become the worst of Gods Creatures for they are not Vassals to themselves nor Act contrary to their own Nature All the Excellency of a meer Sensualist lieth in his outside A gallant Horse exceeds him in Beauty and Strength the Lyon in Courage a Fox in craft and subtilty but indeed he hath the Pre-eminence in that which should be his Shame for all things unseemly and abominable meet in him together which are single and not to be found but in the worst of Bruits Man would be a contemptible Being if it were not for that Divine thing within which preserves his Soveraignty over the lower Ps 8. 5 6. Creation but when this is defiled by the filthiness of sin he sinks below himsâ—lf He forfeits his Honour by disobedience unto his God and his Soul creeps and cleaves unto the ground which was given to raise him up unto Heaven As to the Body none hath much reason to Glory for the Beasts excel us in every Sense and are equal in every Member Wherefore the Almighty sent us into such Flesh we are not to enquire but rest satisfied with the good Pleasure of his Will. Nay but O man who art thou that repliest against God shall the thing formed say to him that formed it Why hast thou made me thus Rom. 9. 20. God made us immortal but we made our selves vile and corruptible Foâ— he did not suffer his holy one in whom was no Sin to see corrâ—uption Psal 16. 10. Whatever our Condition is now in this Tabernaâ—le it was not grievous before the fall and we deserve worse then what is laid on us The Children of God contentedly fear with all the Weakness and Pain belonging to the Flesh having for support 2 Cor. 5. 1 2 3 4. Happiness rises unto them out of what by Nature is miserable All things work together for good But it is time to enter within this vail of flesh The Soul is the Of the Soul. Man himself Compare Mat. 16. 26. with Luâ—e 9. 25. The Body is enlivened and
made sensible but is as it were a meer Trunk or Engine for the Soul to Act in We know less of the way of the Spirit then of other things but since what was written Eccles 11. 5. there hath morâ— Revelation come forth What appears from thence and manifest reason is to be laid open that we may know how to Labour after our proper Happiness We should have been very much in the dark if not for the Law and Testimony and the light in them yet still we are shut in a narrow Room closely coâ—fined within the Walls of thick Clay so we must not expect a perfect knowledge thereof till this shall be made glorious and transparent For now we see through a Glass darkly but then face to face Now I know in part but then shall I know even as also I am known 1 Cor. 13. 12. It is no small inconsiderable thing for observe with what it is ranked The Lord stretcheth forth the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him Zech. 12. 1. It being the manner of his wonderful working to comprize a great matter in a small place And this argues the Excellency of spiritual things that they are of equal with material though these seem as much greater as the Ocean is to a single drop and therefore are as worthy to be sought after as what may be seen or handled now with the outward Senses Such is the Wisdom and Contrivance of God that those things are declared unto us whilst in the Flesh and in a World of sensible Carnal things That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life for the life was manifested 1 John 1. 1 2. Now these cannot be Eat nor Drunk nor keep Warm but yet are recâ—ived in and as sensible to the Soul as they are to the Body And also have the aid of Sense to convey them in And tend equally â—o her bettering growth and Establishment The Soul may be known by its Operations which may be distinguished as we give Names to the several parts of the Body by the Understanding Will and Affections By the first we have the knowledge of Good and Evil Truth Of the Understanding and Falshood to follow the one and â—schew the other which we naturally and readily do For though the Practise of the World discovers that Men are Wise to do evil and to do good have no knowledge Jer. 4. 22. they forsake the Truth and greedily run after Errour yet not apprehending them such but through counterfeit and disguise appear to them as good and true Their understanding being darkened doth not see throughly in things and they looking through a false Glass judge according to the outside and mistake appearances for good and delusions for truth Men are deceived by false Notions for they follow after what is seemingly best and convenient If the mind did see clearly into the things separate from the deceitful Varnish they have put on if the Fogs were dispelled within and without they would not miss of the good and right way If any man walk in the day he stumbleth not because he seeth the the light of this World But if a man walketh in the night he stumbleth because there is no light in him John 11. 9. And this is the Condition of People at first though it is hard to let so much light into some Men that they may just discern their own state It is certain mankind did as little know what they most ought the things of God and another World their own future Happiness and how to secure it as those now in the dark night see of the things of this World. That Revelation which he hath made in Scripture doth discover it all as plainly as the Sun shineth in the Firmament to see the things before us And if those be made appear to concern us as much as these do then a like understanding of them will be found altogether necessary Every one knoweth that barely to see signifieth not much without Reason or Sense within manifesting their Nature whether good or evil unto us for otherwise Poison might be received in as wholsome Food He is reckoned a Fool who cannot put a difference in things of common Life between what is for his Welfare and Harm He is thought a heedless Fellow and next to madness who hath no regard to what may preserve or what may destroy He is reputed stubborn and wilful and unpitied when he falls into Misery who would not suffer himself to be forewarned thereof nor would use means when he might to prevent it All this is exactly so as to the World to come The Holy Ghost doth often use the similitude of light and darkness by the former signifying that manifestation of the Will of God to us Men what he would have us to know and more particularly for that which came by the Gospel of Jesus Christ which is in order to recovering of sight to the blind Luke 4. 18. see Isa 9. 12. 60. 1 2 3. Mal. 4. 2. Luke 1. 78 79. John 1. 4 5. The Condition of those before and the refusal of it is darkness They know not neither will they understand they walk on in darkness Ps 82. 5. Even at this very day This is the Condemnation that light is come into the World and Men love darkness rather then light because their Deeds are evil for every one that doth evil hateth the light neither cometh Eph. 5. 13. to the light least his Deeds should be reproved John 3. 19 20 But alas What siguifieth this pitiful shift For no Mans sins are to another but to God only and he knoweth them as well with their utmost Sinfulness and Aggravation as if committed openly before all the World. The darkness hideth not from thee Ps 139. 12. The light is not manifested to make our Sins known for they are before but for the Prevention and avoiding of them Gods Will would be done on Earth as it is in Heaven if his ways were as much known For they who know him will not offend against him Our Souls would escape out of the Snare of the Fowler if we did see it laid for us We should not yield to Satans Temptation if we did know the utmost in it no more then a Wise man Acts against his Reason and Interest for the alone Promise of a Rattle or Childish Toy If he had not to do with Fools and Blind he could not drill them on with such Toys and Vanities The Lust of the Flesh the Lust of the Eyes and the Pride of Life Pleasures Riches and Honour are the baits he uses which make a Glorious shew and pretence to be the good things allotted to the Sons of Men. At first sight they dazzle our Eyes we perceive nothing but Beauty and Loveliness in them yet
Reason may wander in fruitless Speculation and insignificant Thoughts but this Ministers only profitable things its Office is described Rom. 2. 15. Their Conscience also bearing Witness and their Thoughts in the mean while accusing or else excusing one another which is a certain demonstration that Man is in subjection under a Law. He is not troubled for fear of Humane Power or Punishment but for those things only in his own heart whereof that hath no knowledge it hath respect unto the Invisible God over us who hath given a Law to all the World both Jews and Gentiles the first had it Written in Tables of Stone and to the other it was Ingraven in their own Hearts Now something sits as Judge within the Man examining all that is done by him it will not condemn the Innocent See Exod. 23. 20 21 22. nor let the Guilty go free It is Gods Vicegerent and therefore a contempt to one is against the other also making known his Will and Pleasure pressing it to be observed It is an emblem and forerunner of his future judgment for it is neither to be bribed nor deceived but determineth impartially and knoweth all things rendring unto every one according to his deservings If well then is comfort and joyful expectation If ill Sin lieth at the Door there is regret and fear Mention is frequently made hereof in the Writings of the Heathens but we do not find they used so many Tricks and Artifices to stifle it as is the practise at this day Who think themselves wise and happy if they can do thus much and they may but there is great danger herein for if they should suppress Conscience in this life and come to that place where it will be revived again where the Worm shall never die that little time of ease and quiet here would signifie no more then if one in a light sickness should fall a sleep for a Minute only and thence awake in a continual burning Feaver To commit more sin and to hope thereby to be relieved is as foolish as to quench the Fire to cast more fuel on Indeed at first this doth somewhat stop the Flame but after it will blaze more violently So remorse may be a little hindred for the present but returns worse by reason of the fresh guilt that hath been added increasing and driving nearer unto but not removing the future punishment It is now so grievous that some care must be sought out one way or another When by reason of iniquity the whole head is sick and the whole heart is faint there are two kinds of remedy the one is of the Physitians of Souls the Exhortation of turning unto the Lord with Weeping Fasting and Mourning the diet Drink of Penitential Tears the exercise of Repentance these seem severe and harsh but yet Who doth not submit to as much for Bodily Health and Recovery And is not Eternal Life as much as these The Patient doth not like these wholesome Medicines Is there none who can do the business sooner and more easily When old Satan perceives any troubled in mind for their sins he knows the consequent if he doth not administer present comfort they will be renounced which are the cause of so much Disquiet and Vexation And then Gods design that this sorrow should work repentance will take effect this the other fears and therefore will endeavour to hinder He whispers that their present sadness is not occasioned by serving of divers Lusts and Pleasures for they were found sweet in the enjoyment but it is their Natural Constitution against which they must strive Eat Drink and be Merry Do not give way to Heaviness The poor Man thinks this admirable Advice much better then the other sour prescriptions and doth fancy his inward Diseases will be healed more pleasantly and safely but mark the end He knows the vertue of strong Drink for when reason is destroyed there are no reflex thoughts of upbraiding Guilt and approaching Misery all is in a peacable condition This doth not last always the sober intervals return and with them worse heaviness for last nights folly He finds that did not perfectly cure him but then resorts again unto the same esteemed remedy by repeated acts he gets an habit of Sottishness so by little and little he doth still the unpleasing because true suggestions of Conscience continual â—â—pping makes way for the Spirit of slumber and drowsiness a custom of sinning will at length take away all sence of it Habit and Use will make Drunkenness and other Sins become as Natural Actions that they shall be committed without concern or regret afterwards for that doth vanish by small degrees till it is none at all â—o Adultery and Fornication may seem all one as Eating Drinking and Sleeping The qualms following Injustice Theft and Deceit go off and come to be as easily practiâ—ed as the honest works of the calling sin is of an hardening deceitful Nature and those who suffer it to reign for some time in them at last lose the sence of Good and Evil. A thick and insensate skin is drawn over their hearts which is the reason so few though many live wickedly are troubled with terrors of Conscience Harden not your hearts that is their own act but exhort one another while it is called to day least any of you be hardened through the deceitfulness of sin Heb. 3. 18 19. which plainly imports that it may be done All that live in wrong or iniquity either have hardness of heart or inconsideration which is the leading step thereto or their Consciences are accused of sin The first is a sad Symtom of Eternal Death when in Scripture Phrase their Consciences are seared with a hot Iron being past feeling Eph. 4. 9. a reprobate mind Rom. 1. 28. The second is folly and danger the last is irksome and unpleasant which would cease if the cause were taken away He that covereth his sins shall not prosper but who so confesseth and for saketh them shall have mercy Prov. 28. 13. But as long as this admonisheth and stirs within there is life and they are not dead in trespasses or sins If men would not be impatient and grieve at its reproof it would do them no harm only perswades to return and come into the way of Salvation then it will be quiet and satisfied Wretched is that Person who doth slight and refuse its motions who grieves the Holy Spirit God hath put in to reclaim from the evil of our ways and to bring back unto his Commandments by this may be seen how desirous he is of the happiness of his Creatures if they do any thing contrary they are judged of themselves they are condemned of themselves That self Indignation secret Whispers Twitches Desires Intreaties Solicitation watching of Opportunity Importunity Laâ—hes Threatnings both fair and severe means they are all to make them follow the thing that good is and to affrighten them from evil The Spirit of Man is the
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.
and be at their Wits end It would be a more amazing sight then when Abraham looked toward Sodom and toward all the Land of the Plain and lo the Smoke of the Country went up as the Smoke of a Furnace Gen. 19. 28. we should all think we could never get far enough off from so terrible a thing If there were no Promises nor Threatnings Who would be the Servant of the Lord For now there being both and other Arguments to yield to his obedience that if we believe and consider of them it is impossible that we should do otherwise then assent and be actually perswaded by them yet still for want of that few are throughly brought over But if these were taken away none would serve God and his Church would be like the wilderness No Homage though most just and due from us without would have been paid unto him without Expectation of future reward Neither is he worshipped as though he needed any thing Acts 17. 25. for he wants not the Services of Angels much less of sinful Men. His Glory and Happiness was infinite and compleat before the World began and cannot receive the least addition He created man to take him up unto himself and out of the good pleasure of his will hath ordered him to dwell on the face of the Earth to try whether he will be obedient and a fit inhabitant for Heaven and hath placed on the other side of him a Land of Darkness of Dragons and Scorpions where the Shadow of Death and no Light is that if he will not come whither he calls and invites him he may as a just recompence of his stubbornness and transgression fall into the other In the mean while it is made known and he is liable thereto that he may flee and get away it is decreed he must take up his everlasting habitation some where and seeing that is so full of misery he should now seek out the new Heaven and new Earth where dwelleth Righteousness If we were to sleep for ever or to be as we were before our Birth we should not esteem of and consequently not labour after the rest that remaineth for the people of God But now it is his Decree and Ordinance that if we should miss thereof we must necessarily drop where is no rest day nor night so we are obliged out of self-love to endeavour more diligently after the other There have been some of Opinion that to talk of Hell is not agreeable to the Gospel Dispensation and that fear should be banished alledging 1 John 4. 18. For what end did God put it in Man but that hereby he might be stirred up to shun the approaching Evil Why hath he told the World thereof by his chosen Messengers but that they might escape it If it be not agreeable with the Gospel Wherefore is it so often spoken of therein John who was sent to prepare the way of the Lord Preaches of the Wrath to come and unquenchable Fire Mat. 3. 7 12. A little after the Author of the New Testament speaks of utter Darkness weeping and gnashing of Teeth Mat. 8. 12. Everlasting Fire and Punishment Mat. 25. 41 46. The like was the Doctrine of his Apostles 2 Pet. 2. 9. 2 Pet. 3. 7. Rev. 9. 6 14. 10 11. 16. 10 11. 21. 8. Jam. 2. 19. 5. 5. Jude 5 6 7 13. Lastly he who came after them all as one born out of due time delivered the same 2 Thes 1. 9. Knowing therefore the terrour of the Lord we perswade Men 2 Cor. 5. 11. So those who make this objection differ in judgment from him and other Holy Men moved by the Holy Ghost for they used this kind of Doctrine Should they not now Teach as Christ himself did whose Embassadors and Stewards they say they are Have they not him for an Example Are they wiser then he Why should not all the Arguments which God hath given in Scripture be made use of to exhort unto Duty amongst which this is powerful and apt to prevail for though indeed Love is the most excellent and abiding principle of Obedience yet the terrours of the Lord do more effectually perswade Men which will drive when the other grows faint and languishing Because of the little smart and irksomness there is an unwillingness to speak or hear thereof but it is an odd kind of Mercifulness to let Souls drop into Hell rather then a little disturb them before hand with the rumour thereof and they had better suffer that then the thing it self This brings most people unto repentance for they look about themselves and think what will be the event of a wicked life continued in The word every where denounces Wo and Cursing Tribulation and Anguish against it and their own Conscience accusing them of sin and that they are now subject unto all those threatnings which they will certainly feel unless some way avoided All men even the wicked and ungodly do abhor misery and would flee from it if they saw it coming and therefore they turn from iniquity least it should be their ruin This conversion proceeding from such motives as God hath given in his Word is acceptable with him By faith Noah being warned of God of things not seen as yet moved with fear observe that prepared an Ark to the saving of his House Heb. 11. 7. And others save with fear Jud. 23. After our Lord assures us of the joy over one sinner that repenteth Luke 15. He brings in the parable of the Prodigal Son who was ready to perish for hunger the consideration of that and not any love to his Father caused the resolutions of going home yet he was kindly received who was so little worthy of it So one rouzed up with fear comes to repentance and seeing Gods wonderful compassion towards him notwithstanding his former sins and provocation which are all pardoned according to his gracious promise Isa 1. 18. Now his former hatred and aversness is turned into good will and reconciliation to his Heavenly Father and he lâ—ves much much being to him forgiven This is increased more and more by further acts of Divine Goodness he is sensible of so what was at first begun by fear is now grown perfect and consummate by love and then living and being stablished in all Obedience he comes to that perfect love which casteth out fear 1 Joh. 4. 18. For having peace towards God and forgiveness of past sins he is not tormented with affrightful thoughts of Damnation for though heretofore he was an Adulterer or Covetous or a Drunkard now he is Washed â—e iâ— Sanctified he is justified by the Name of our Lord Jesus and the Spirit of our God 1 Cor. 6. 11. He hath not that fear which he had at first which hath Torment There is a Godly fear Heb. 12. 28. Which is to be retained all the days of our life Love and this kind of fear are consistent Deut. 10. 12. The distance is infinite between
find out some new thing or draw out that satiating Nature in the old Dress it several ways it is but the same Dish in substance still and fresh invented Sauces will not cure the loathing of a full Stomach The Pleasure of eating is when one is hungry otherwise the Taste of Dainties is no more then of the white of an Egg. The being accustomed makes them favour as common Meat if never so sweet it continues only in the mouth which is so short that it must be a mean and Paltry Happiness that depends upon so Transitory a thing The Taste of pleasant Liquors perishes in the draught and afterwards seems as if not received in but if the immoderate use makes an Alteration in the Man it is a drunken fit and the utmost good which arises from that is to be examined in another place As Chap. 7. for that of fair Women is no advantage Conjugal love except unless he gives himself over to sinful unbounden Lust the Consideration of which is referred to Chap. 8. This is one of the Pleasures of sin for a Season which destroyeth Kings Prov. 31. 3. as well as other Men. No unlawful delights can render a Man truly Happy but contrariwise miserable in reference to his future State. Even now they do not yield a sincere Satisfaction Company is one of the most noble Pleasures of a reasonable Creature yet if one is continually therein as such is the Condition of Princes it doth not always refresh but is tiresome There must be some intermission from Worldly delights or they will not Relish It is more Eligible to be sometimes alone then in a Croud he cannot esteem the sweetness of Conversation who never knows the want thereof If there be an intermixture and Succession both contraries are pleasant but otherwise neither is Let the Men you converse withal be of great Endowments of Wisdom and Eloquence if skilled in all the Arts of rendring themselves good Company and acceptable to others yet by continuance with them the Admiraâ—â—on will diminish till it comes to nothing In all visible things under the Sun there is a satiety and weariness Even the continual hearing of News is no Novelty and though several things do happen yet they are but the same under little differing Circumstances acted by Persons of other Names but in substance the same which hath been already so this Variety doth not still recreate Fine Buildings Plantations and other magnificient Works please a little at first but in Process of time not at all Lastly what is reckoned worth all abundance of Gold and Silver This doth serve only for the procurement of the things spoken of and if they do not afford a true Happiness much less will the other The reason hereof may be learned from Hab. 2. 13. Jer. 17. 13. and other places of Scripture which discover the vast Capaciousness of the Soul its proper End and the Vanity of the Creature We are designed for more noble things then what are here before us We are built up and to be prepared for the Mansions above And least we should be stopped in the way thither as we pass through this wilderness God hath suffered it to be barren and dry of the Water of true Comfort Such as is to be had here may a little refresh us in our Pilgrimage but cannot throughly satisfie our Thirst for that is only to be done there where he bids us come Isa 55. 1 2. John 7. 37. That we may be the more quickened to come when he calleth us he hath so ordered the matter that if we set at naught his Gracious invitation and going through this vale of Misery use it for a Well sit down and John 4. 11. 13. tarry here yet most have not to draw with that is such means but who have yet the Well is deep it is trouble to draw up and when we have drunk of it we shall Thirst again Do what we will if we only seek herein we shall never satisfie our Desires nothing here can do it they must cease after Earthly things and be turned unto the Heavenly But if we coâ—â—ne them here though we do pour in upon them we are therefore no more Happy then one in a continual Thirst because he hath drink as often as he calls for it The things of this Life may for the present a little stop our Desires but do not take off the * Which too many know not for what that is but it is not in vain neither was it designed for â—â—r torment craving somewhat more We still coveâ— after drink and yet are weary of drinking We use the things of this World and that not giving us content we try whether the abuse of them will but then we are deceived in our Expectations and the sooner wax weary of them They are insufficient For the Creature was made subject to Vanity not willingly for any fault of her own rather our Transgression but by reason of him who subjected the same in Hope Because the Creature it self also shall be delivered from the Bondage of Corruption Rom. 8. 202 1. God willing to retrieve poor lost Men sent his Son to dye for us and make known those better things and least we should be detained by the present hath rendred them hungry and empty We have here no Satisfaction but seek one to come Alas For all things are so we are too apt to rest on the Creature and expect Contentment from it but if we could once find that we should go no further fix here and never come to the place God hath appointed for us He is pleased Oh infinite Condescention to let us seek abroad if we can find better Entertainment and if after a vexatious and dangerous Pursuit we Luke 15. meet with nothing but Husks which may stuff but cannot satisfie which are meat for Swine but not fit and commensurate for reasonable Creatures we would return unto our Fathers House where is bread enough and to spare not such as the World giveth but which he giveth from Heaven that bread of Life unto which who so Joh. 6. 34. 34 35. cometh shall never hunger Here he feedeth us with the Bread of Tears we eat in the sweat of our brow having Labour and Sorrow intermingled and afterwards we hunger again But if we would pray unto him evermore to give us that know and accept it when offered for want wherâ—of those in John 6. 34 35. missed it and others at this day that is unleavened not sowred with Worldly Care a spiritual Manna sutable to our Taste fills our Souls with Gladness and endureth unto everlasting Life That we should come and partake is the design of our Heavenly Father Who satisfieth thy mouth with good things Psal 103. 5. Open thy mouth wide and I will fill it Psal 81. 10. Stretch out thy Desires to their due extent a little Earnest and Relish is given they are now quieted with Faith and
which is according to Deut. 16. 18. and hath been the continued usage of all Nations As these discharge their Trust committed by their Sovereign he doth commonly annex Honour and Profits Thus Numb 27. 20. they and their Posterity become Noble according to the Titles he hath given them David a King equal in Power and Majesty to the rest of the Earth freely and according to truth acknowledges 1 Chron. 29. 11 12. what some Monarchs will not speak out God giveth Honour unto the King who conveyeth it down so all is to be derived from him This way of advancement in it self is good and lawful for the King is to give Praise to them that do well 1 Pet. 2. 14. but especially to those who with Wisdom uprightness and diligence manage that Authority intrusted with them Neither was it only allowable in the time of Carnal Ordinances but remains now under the more spiritual Dispensation The Eunuch of great Authority under Candace Queen of the Ethiopians was converted to the Faith and after instruction therein Philip told him If thou believest with all thine heart thou mayest be baptized Acts 8. 37. but did not at all require him to part with his high place The time would fail me to speak of Nicodemus the Centurion Rich Zacheus those honourable Women Sergius Paulus the Deputy the Saints in Cesars Houshold which believed on the Lord Jesus and of all those Persons of higher Rank who embraced Christianity after the Apostles times It did not only spread into Villages and common Cities but that of the imperial Residence and was received by the chief Officers of his Army and those next in Dignity under the Emperour The Grain of Mustard Seed was the least of all when first sown but did shoot it self more and more by Degrees And though at the first Preaching of the Gospel Not many mighty not many noble are called 1 Cor. 1. 26. yet we see according to Gods gracious method more were afterwards and according to his good promises we are to expect yet a further addition and increase When the people are gathered together and the Kingdoms to serve the Lord Psal 102. 22. Of every Rank and Degree of every Calling and Occupation of every Generation since the World began of every Countrey Nation and Language and from every Corner of the Earth there will come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdom of God. None is excluded from thence only upon the Account of what when and where he was in the World. Some indeed do stand in more slippery places then others they are in greater Danger to fall but yet they may stand if they take heed The Rich are in a Temptation and a Sâ—are enticing and deceiving them into foolish and hurtful Lusts which drown Men in Destruction and Perdition but this Temptation may be overcome the Snare seen and avoided as the Apostle sheweth them how 1 Tim. 6. But yet they are a strong Allurement to Vanity and Sensuality they can Administer a present Gratification to the Flesh and this makes a goodly appearance oâ— Happiness Which hath been represented in its utmost advantage and found false Chap. 3. and empty God doth equally intend the Happiness of all mankind and therefore that cannot be the proper one which is not given to all For they are all of the same Frame and natural Desires Body and Soul alike which would appear if they had the same Education and Circumstances That those of upper Condition be not exalted above measure let them know There is not so much in Riches and Honour as is commonly imagined Gold Pearls and costly Array are nothing of the Man himself they neither came into the World with him nor shall go out with him and our selves would think it ridiculous if we saw an Horse insult and push his Fellow as if not worthy to come near because the other hath a rich Saddle and fine Entrappings Bare Honour is but Breath depending upon the Speaker and when received in may bloat up or burst the Owner but can never fill or make him more Healthy And though these Men are puffed up upon Account of other Priviledges it might be manifested particularly what they are sensible of by Experience that the trouble and discontent arising from them will abundantly Counterpoise the seeming Good and Complacency Besides that they are in no wise adequate to the Divine Soul of Man for Sensual and Visible things can never satisfie her which is of a different Nature they are narrow and finite unable to fill her large Room and boundless Desires They may be just taken in but do not throughly replenish the least part thereof And further they come from without which may be stopped by several Accidents and hindred from within If the Body is sick or there be Pain in the least Member all those put together will not make Compensation nor can it be driven away when the Patient will by all his Riches and Greatness They cannot cure Grief and Vexation of mind for common occasions much less the fears and thoughts of the World to come for these are only to be allayed as hereafter shewed But other kinds of Remedy are more dangerous and in the end will prove longer tormenting then present irksomeness and disquiet Indeed unless those are ordered aright it will spoyl the Enjoyment of all for do what he can this thought will ever and anon recur That he who is Lord of so many Acres must be confined to such a Compass of ground which is six Foot in length and two in breadth for Nobles shall dwell in the Dust Nahum 3. 18. It will not stay there but go further for who hath not heard of the Rich Man that died and was buried there is somewhat worse succeeds And in Hell he lift up his eyes being in torments Luke 16. 22 23. If this which was spoken by Truth it self were duly considered of it would make Great Men tremble and live otherwise then they do for we can see no Example of their manner of Life throughout the Gospel but in him who went to Hell and there is no other Reason assigned thereof but his voluptuous Living and what may be gathered of uncharitableness Too many now adays resemble him in both giving not much more out of their great Possessions then a few Crumbs which fall down of Course and according to Custom They had best take heed that their end be not the same also Who will go on in his way and not think thereof now yet then He will lift up his eyes and consider from whence he is fallen It will be most afflicting to remember that who had all things to please Flesh and Blood should be tormented there who swilled down delicious Wine in abundance should want a drop of Water to cool his Tongue Be not frightned with this Severity of Words for it is better to be fore-warned though in the most
all former things are gone as a shadow that departeth nothing remains but a faint remembrance which doth not yield the least Pleasure but rather Anguish We press nearer to the things which are not seen but eternal Refreshment or Misery If one Man was to suffer all that could be laid on him in this World and to come to Heaven at last he is no more to be pitied then that common Labourer who doth but his ordinary Days-work and hath an hundred Pounds for his Reward So again if another did enjoy all the Honours and Pleasures that were to be had spent forty or sixty Years in the greatest Mirth without intermixture of trouble or weariness as none ever did all would not be a Compensation for the first hour in Hell. We cannot reasonably grudge to pass through this present Life which is not so much in reference to the other as a minute to a Year if the greatest Affliction and Hardship were to be laid on us as long as hereby we shall come to receive an infinite good through the Gift of God and avoid a like inconvenience If instead of a Barren and dry Wilderness we were to march through a fiery Furnace to the Heavenly Canaan if instead of having Prosperity mingled with Adversity all the days of our Pilgrimage were to be continually evil If instead of denying Lusts we were absolutely Commanded to cut off our right Hand and pluck out the right Eye and to do violence to the least natural Inclination yet considering the Greatness of the Joy and Sorrow set before us these would have been most equal Terms if it had pleased the Great Law-giver who is able both to save and destroy to have given them He might have done so and still be most just and bountiful But so gracious hath been our God Break forth into singing all ye Inhabitants of the Earth and Praise his Name which you can never do so much as this Love deserves to lay no more upon us then what is summed up Deut. 10. 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy Heart and with all thy Soul To keep the Commandments of the Lord and his Statutes which I command thee this day for thy good Which are contrived to make us as Happy in this Life as is possible for us to be And though this had been sufficient requital of it self yet further throughout his Holy Word is manifested eternal Life Do this and live under which was more comprehended then barely living here for Transgressors did so This hath been more clearly made known by him who came since who hath brought Grace and Truth along with him Who came not to destroy the Law but to fulfil it and make it yet more for our Good for albeit the Jews by reason of the Carnality of their Hearts were allowed a more free Enjoyment of the things of this Life then we are now under the Gospel which is upon better Promises The intent whereof is to Cleanse our selves from all Filthiness of Flesh and Spirit and to perfect Holiness in the fear of God 2 Cor. 7. 1. So that Sensual Enjoyments are contrary to the Nature of our Holy Calling They are not absolutely forbidden but to be used with the greatest Moderation and so they do not in the least diminish from our real Happiness Christianity doth refine the Delights of Sence and make them more excellent We are to remember how we are way-faring Men and may receive them so far only as to refresh But in no sort to run after or when obtained to dwell so long on them as hinder our Journey And therefore to make Pleasure the business of Life or the greater part thereof as the manner of some is both contrary to Duty and Happiness For thouâ—h it be imagined such do take great Delight in them or otherwise would not follow them yet there are other Reasons as they know nothing better or not how to spend the time and idleness is so wearisome that any thing is to be done rather then endure that the Humour and Mode of the Age which they must comply with or they shall not be reputed Gentile and such like for they could forsake those esteemed Divertisements which if they reflect on in the very midst are tiring empty and unsatisfying The Pleasures of this Life choke the good Sâ—ed in the Heart which should spring up and bring forth Fruit unto everlasting Life They do alienate the Heart from God. If any man love the World the love of the Father is not in him for all that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father but is of the World 1 John 2. 15 16. No Man will say he loves these more then God himself would then affirm his own Damnation to be just Who is so wicked as this amounts unto But what are Words to be minded when Deeds manifest the contrary When one who saith he loves God yet wiâ—â— rather break his Laws then deny his own Will who to follow a sinful Pleasure will omit a necessary Duty it may be determineâ— of him for those we love we will do what they will have us He that will not part with a Paltry Lust for the sake of God when he requires it if he doth with his mouth make a shew of much Love his Heart runs after that Ezek. 33. 31. God who knoweth all things and from whom Dissimulation cannot be hid will judge accordingly for if any loves sincerely he will also forsake whatever offends his Beloved If the Pleasures are not simply unlawful in themselves yet all Excess is evil and to be avoided and that is â—o when the end for which they are used is sufficiently answered Or if they be attended with ill Circumstances and prove needlâ—ss occasions why others and our selves sin they are to be abstained from for if we love God we must have a care of the least thing that doth disp ease him Only let your Conversation be as it becometh the Gospel of Christ Phil. 1. 27. There are several mistakes which hinder this for People take Of mistakes in Religion up with less of Religion then they ought And least I speaking as to them should be thought to run upon a mistake my self therefore let it be considered all along and not only here but throughout the whole whether I speak these things as one willing to find fault or whether the Scripture nay the gracious Gospel in which they so much trust do not say the very same It is that common deciet of outward Profession and resting in the Ordinances This is reputed Religion but it is shut out from governing their Thoughts Words and Actions Let them be any how at Mens own Power and Command following their own
blamed who call themselves Followers of Jesus to do according to all the Laws he hath given them Especially when himself hath said Ye are my Friends if ye do whatsoever I command you John 15. 14. If he calls them Friends there is no Reason why others should call them Fools unless who esteem his Doctrine Foolishness but most certainly they should not who name the name of Christ and do not depart from iniquity and therefore speak in Contempt of those which do hereby to excuse themselves from not living according to the Rules of their Profession But by thus doing They add iniquity to their iniquity and not come into thy Righteousness Psal 69. 27. It was the saying of one The Speculative Atheist was the greatest wonder in the World except one and he was the Practical Atheist Nothing can be so strange and foolish as he who believes the Gospel and yet doth live accordingly but the greatest part of Mankind being of this number they would reverse this if possible and account him a simple Fellow who lives according to it So mightily hath Satan prevailed in the hearts of Men as to make them believe any thing which may advance his Kingdom But this is the most unaccountable folly that can be and not fit to be entertained among reasonable Souls Good God! how ridiculous is it that they who profess to believe that keeping thy Commandments is the way to Eternal Life yet should account those foolish who do them They All agree it is a Mans highest Wisdom to use the right means to obtain the greatest Happiness they acknowledge Obedience to all Gods Laws is such and yet they would fain esteem him foolish who doth thus so they would raise a false conclusion from true and right premises which is impossible and here as absurd as any thing in the World can be One would admire that Men of understanding should swallow down such an Opinion it is taken in with the generality without consideration for they know that in wordly concerns when one is in pursuit of a Temporal Good as an Estate Office or preferment it is Wisdom to make use of all the probable means which may help towards obtaining thereof to leave no stone unturned for they say a Man can never be too sure Yet these believe there is an Heaven which doth exceed whatever is here below that it is every Mans business to get him an Interest therein that the most likely way to get thither is to do according to all those Directions in Scripture and why then should not such an one be reputed Wise He seems to Act most prudently if judged according to the measures of wordly Wisdom Much more is he approved of if determined by the true Notions of that which was set up from everlasting from the beginning or ever the Earth was Prov. 8. 23. Let all the World say or think what they will Wisdom and Truth are immutable and cannot be tossed too and fro by the Breath of foolish talking People they are Emanations from the Divine Nature and in this corrupted State where truth is hated Wisdom cryeth out but few hear the voice they are not to be found among the multitude so that one must be wiser then the Generality or he will not be wise at all as the end will prove When it shall be better to have been among Christ's little Flock then the common Herd It is better to shine as Stars for ever and ever although we now like them move contrary then to walk according to the Course of this World and to have a Portion with the Children of disobedience That Effect of Singularity which is so much feared intitles Of Singularity unto the Blessing Luke 6. 22 23. the Hatred of Men procures unto him the love of God. To be a Christian not only in Name but in Deed and in Truth is to be a Singularist in the common Opinion for if any observes all things whatsoever Christ hath Commanded he is a Man by himself an Humourist only because he will not serve his Lord by halves as the generality of Mankind do But let not this seem strange as if some new thing happened unto Jer. 12. 9. him for the Saints heretofore were Singularists Noah in the Old World Lot in Sodom Abraham in Chaldea Joseph in Egypt Moses in Midian Daniel in Babylon And by the way these were Men of higher Rank and yet were not ashamed to serve the Lord in wicked Generations Undoubtedly there were others in their days who did so likewise yet but few in Comparison of the Rom. 11. 3 4. ungodly Elias is recorded in that general Apostacy of the Jews to say I am left alone But what saith the Answer of God unto him I have reserved my self seven thousand Men who have not bowed the knee unto the image of Baal They were about one in an hundred computed according to the number of the Israelites and then they were liable to this Denomination God's faithful People have been the fewest in number ever since the World began his Church may be compared to an heap of Corn mingled with Chaff wherein a Grain appears here and there by it self compassed about witâ— the other but though it lies several in the heap it shall be gathered Mat. 3. 12. and Singularity shall at length cease and end in the Communion of Saints Whilst they are in the World they are not of the World A thing is called from the greater part and when it signifies the People contained therein it is in Scripture Language taken for the wicked because they are the most And not to do as the Generality doth is reckoned Singularity now to shew forth a Christian Conversation in good Works is not what the most but only few do And therefore it is thus accounted of But let none be discouraged with this term of Reproach for even the Men of this World who decry it so much would with all their Hearts be singular if they might none would refuse to be the only rich Man in his Parish neither would the Ambitious refuse an high Title of Honour because none in the Countrey besides had the like This is the thing they aim at to be more wealthy and honourable then the rest of their Neighbours Every private Person would willingly be more Happy then others and will use the means to be so And it is esteemed no fault to direct their Actions accordingly but Wisdom for every one to advance his own interest as much as he can although he gets above others This is the Sense of mankind as to wordly Matters and there is the very same Reason it should be so likewise in things pertaining to endless Life Every single Person would save his own Soul and be for ever Happy if he should miscarry he bears all the loss himself and others will never be able to help him Why then should he be blamed if he trys to secure himself And seeing there
from it If we expect the Blessing of the second Adam it is meet we should submit to the Condition of the first Neither doth that Dispensation wherewith Christ hath made us Free exempt herein for one saith who knew the utmost extent of it Those walk disorderly which work not at all Now them that are such we Command and exhort by our Lord Jesus Christ that with quietness they work and eat their own Bread 2 Thes 3. 11 12. Intimating that it was not properly their own unleâ—s they did work for it Not that it is necessary for all to take manual Employments upon them for some have not strength of Body and their Education is another way but yet may do as much good and be serviceable to their Countrey as those who do reap and sow The Promise of eternal Life is to keeping the Commandments whereof the second is Thou shalt love thy Neighbour as thy self which obliges to do those several good and necessary Offices for him which we would have done for our selves But how agrees herewith that proud and selfish Spirit who would have others do any thing for him the Poor must dung his Ground Cut his Corn and be serviceable unto him but he will not contribute towards their good in so large a manner as he expects they should do for his He speaks disdainfully and contemptuously of those who drudge and slave for a Livelihood and blesses himself because he is not forced to an Employment for Bread for indeed few do take any upon them unless by constraint or greedy Desires after encrease but who doth so only out of Conscience Neh. 5. 15. 18. towards God The heads thereof judge for Reward and the Priests thereof teach for hire Mic. 3. 11. The fault is in making that the ultimate end when they would not do so much unless for the Profits and Maintenance belonging to such Offices and these are principally intended To be in some Calling is our Duty and also it frees from the Misery and Sin of idleness We have restless and busie Spirits which must be Conversant about something Both the Faculties of mind and Members of Body were designed for Proper Action they are uneasie when not employed Such a kind of Life is more wretched and irksome then the mâ—anest Labour and working with the hands Behold this was the iniquity of thy Sister Sodom Pride fulness of Bread and abundance of idleness was in her and in her Daughters neiâ—her did she strengthen the hand of the Poor and Needy Ezek. 16. 49. These three go together in too many Men and Women of this Nation and have Connexion The last is the natural result of the two former for through haughtiness of mind and Sloth which is the consequent of Excess comes that Contempt and neglect of honest Callings When the Wisdom of God hath ordered Man to work and labour they Fancy themselves Psal 104. 23 24. too good for it So they either think themselves to be somewhat above Men or that to be unbecoming them But they should have a great Care how they despise Divine Ordinances because of what is written Numb 15. 30 31. Heb. 10. 28. The Son of God came into the World not to be Ministred unto but to Minister But some contrariwise think others ought to do nothing but serve and cringe unto them For all their high Imaginations they are but Men be they never so Selfish they stand in need of others so it is both Conscience and Reason they should do as they would be done by and be alike useful unto others But the nice and delicate Souls do not love Trouble or Pains if they would throughly rouze themselves from Lethargy they would find more delight then ever they did in the unactive manner of Life The being accustomed to business or bodily Labour makes it Pleasant and takes off from the Irksomeness of Life It seems strange that those who greedily hunt after Happiness should yet give way to Idleness which is a Torment and Vexation to the Soul. Is it because they have more time to enjoy Pleasures When they are had continually they cease to be such Intermingle Work with Play and both would be delightful but if one followed only the latter it is more Tiresome then to go all day long to Plough and Cart. It is not only a Matter of temporal Conveniency but is necessary in order to eternal Rest and Happiness So it stands as to the means of obtaining it and prevention of the hindrances which are Temptation and Sin. Let the Devil never find thee idle was the good Advice of one for then he cannot tempt thee At times of leisure he is most busie suggesting Pride and spiritual Wickedness all things to begnile and lose somewhat of our Reward In that time also the Solicitations of the World present themselves and we Parley with them But the worst of all is from within The heart which is desperately wicked when it hath no outward Object to fix on that Corruption lurking there begins to stir It will run after Theft Covetousness Lust and all manner of Evil which breaks forth into iniquity and disobedience It may be observed of several who are rightly disposed to the ways of Good but they have nothing to do and not knowing how to spend their time resort to the Pleasures of Sin and idle Company which either choak or stop the growth of the Good Seed So mightily hath idleness contributed to Satans Kingdom and the Destruction of Souls which should have been prevented by honest Labour and Employment But some make an Excuse from that because they would have more leisure for Religion whereas that if used aright doth not thrust out but help towards it They were both ordained to stand together and Consistent with each other for the same God appointed all The common mistake is of consining the whole to one part as placing all in Acts of Godliness and Devotion which is but one third and therefore not to shut out from the other Duties I have not caused thee to serve with an Offering nor wearied thee with incense Isa 43. 23. 'T is not required of any one to tire his Soul with long Prayers and our Saviour Christ remarks of the Heathen who think they shall be heard for their much speaking Mat. 6. 7. The Sacrifices were offered up under the Law every Morning and Evening but not the whole Day except the Sabbath-day for which was ordered a double and continual burnt Offering Numb 28. 9 10. Thereby giving to signifie that the day which is even now set apart for the immediate Service of God should be wholly spent in sacred Duties Six days shalt thou Labour and do all that thou hast to do God could have provided things without our Labour if his Wisdom had thought fit but having ordained that a Man who is faithful and diligent Col. 3. 24. therein serves him as acceptably at that time as in holy things at
into such a Sleep that he knows not whether he is tumbling notwithstanding he comes to a fearful end One dead in Trespasses and Sins perceives not whether he tends when he is just dropping into the Fire yet as soon as he is there he is sensible to a Witness and so will remain for evermore Whatever gnorant By-standers may think such a sort of Death must be a sad sight to all knowing Christians for who can approve of what is occasioned by unbelief gross Ignorance or habitual Wickedness All which Seal men up to the Day of Destruction There is a great difference between this and the end of the Righteous for the one is Senceless and Calls not upon God but in a general way as Lord have mercy upon me or the like which any one may do if he be never so ungodly But the other can express his Peaceable Condition and shew forth good Grounds of hope and call upon God his Saviour with that feelingness which no Stranger to the Covenant of Grace can Righteousness delivereth from Death Prov. 11. 4. It preserves from all the dreadfulness thereof which nothing besides doth Wickedness shall not deliver those who are given unto it but is the cause of all that Misery which this binds Men over unto Let them ruffle and sport themselves never so much their End is coming They must sicken and go away to Account for all their Frolick and Madness There is set before thee a good and evil Death one you must have and therefore be sure to choose the best Be good and do Good and thou shalt never die amiss When thou art wearied with Labour all the days of thy Life this will set thee at Rest but if thou art not willing and obedient thou mayest drudge on still without any hope for after toil here will succeed endless pains according as now thou behavest thy self thou shalt fare well or ill hereafter So will it be with Thee and Me. For we must all appear before the judgment Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. When the Sun shall become black as a Sackcloth of Hair and the Moon become as Blood and the Heavens shall depart as a Reâ— 6. scroll roled together The trump of the Arch-Angels shall sound and the Dead shall hear and leap out of their Graves like frighted Men. Neither greatness nor smallness shall excuse from coming forth The mighty Men and every bond Man and every free Man hid themselves This will be more dreadful then a blazing Comet or the greatest Thunder and Lightning It may be we have no business at those Assizes which are holden twice a Year but at this general Grave-delivery which is kept once for all our dead bodies shall arise and every one of us shall give account of himself to God Rom. 14. 12. Mens hearts will fail them for fear and if conscious to themselves of evil will wish that they might return into this World again to live over their past life for then they would be better provided But when the Prisoner comes to be tried is he let go free only upon his bare saying he will not Steal nor commit Murder any more No he must answer for what he hath done We know it before hand that when it shall come we may have no excuse or plea that of this and every day of our life after years of Discretion we are in danger to be called to account Although at present we make a mock of sin we follow it with Greediness and Merriment valuing it as a matter of naught yet when God enters into Judgment what was formerly so light in Opinion will â—â—nk them down into the bottomless Pit. There is no other way to escape this but now even now to judge our selves that we be not judged nor condemned with the World 1 Cor. 11. 31 32. God now commandeth all Men every where to repent because he hath appointed a day in the which he will judge the World in Righteousness by that Man whom he hath ordained Acts 17. 30. 31. The good have no reason to fear because they are to be judged by him who is now their advocate with the Father and the propitiation for their sins 1 John 2. 1 2. They may have boldness in the day of Judgment because as he is so are they in this World 1 John 4. 17. But as for those who by continued doing the Works of the Devil in as much as in them lies build up that which he came to destroy shall receive from his Mouth that terrible Sentence Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels When the Words are gone forth these shall go away into everlasting Punishment Mat. 25. 46. Did we see this doleful herd as they are going we should fear What God hath said by his Son must come to pass so it will be as certainly as if we now saw it with our eyes What can be more forcible to make us take the utmost heed that our selves be not among them To whom the Summers heat seems so grievous and every little spark that falls upon the body so painful How can they abide to lye down in everlasting fire Who now think it so irksome to tarry a few and evil days here on Earth though they have several good ones intermingled How can they endure to be in Hell for thousands and millions of Years without an hour of comfort or the least freedom from Misery Let me ask thee O Man suppose thou â—awest a Fiery Furnace and there thou mightest continue alive for a thousand Years how much of the Worlds pleasure wouldst thou require to undergo the torment thereof for that time I am confident thou wouldst not take all the delights under the Sun all thy life long And why then wilt thou for the pleasures of sin for a season bring upon thy Body and Soul those Eternal Plagues The damned are set forth in Scripture suffering all those evils which are now accounted greatest in the World. What is all this for But to make the more hast to escape from the Stormy Wind and Tempest By the same reason that we flee from the face of a Serpent the Sword of a devouring Enemy to save our selves from Fire or Water or any thing which would hurt We are also obliged to avoid the damnation of Hell for this will more torment then all those things pâ—t together That is to be done by fearing the Lord our God and keeping his Commandments for he hath prepared those things only for the wicked and disobedient that none should be so As the Punishments are severe enough to frighten from Transgression so is the Reward sufficient to encourage any Soul to Obedience It is described by those things which are now most apt to raise our desires and stir up our industry towards obtaining of
the way of Truth Do ye not therefore err because ye know not the Scriptures said our Lord to the Sadducees Mark 12. 24. But who call themselves his followers of the Roman Church fallaciously conclude therefore Men err because they know the Scriptures But this happens only through the abomination of the wicked which stumble at the word being disobedient 1 Pet. 2. 8. Whereas no truly honest minded Soul was ever deceived by it I do not mean in every little Question which Ministers unto strife rather then Godly Edifying or in matters of doubtful disputation but what is necessary to build up in our holy Faith and make for good Life As long as we keep our heart whole with God and continue stedfast in his Covenant we are safe but if we once let in a sinful gain or lust then foolish imaginations come in and we are in danger to miscarry in the errour of our own ways If our Selves will take heed both pray and endeavour to hold up our goings in Gods paths this is to keep from the paths of the destroyer If there be no wicked way in us we shall be in the way everlasting Those which turn aside are Sin and Satan but this is the Covenant performed in these dayes That he would grant unto us that we being delivered out of the hands of our Enemies might serve him without fear in Holiness and Righteousness before him all the dayes of our Life Luke 1. 73 74. It can be no little satisfaction to be freed from danger and then if it be any comfort to have true quietness of Spirit Joy in the Holy Ghost firm hopes of Eternal Life such have all these When those who cherish themselves with deceits may be like the rest of Sleep whereof nothing is perceived but interruptions They have no delights in the inward Man no rejoycings in God but feed upon groundless expectations which shall perish with them If any man think himself to be something when he is nothing he deceiveth himself He may indeed with slight cursory thoughts conclude his condition to be well enough this a self deceiver may do Whereas the true servant of God can descend into the bottom of his heart can prove his own work and find rejoycing in himself alone which the other cannot Be not deceived God is not mocked for whatsoever a man soweth that he shall also reap He that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Gal. 6. 3 6 7 8. Many people intend well but the Enemy doth try all means to hinder His first attempt is to keep off from coming into the way of Righteousness at all but if he doth not succeed there he will try to turn them aside into the By-paths of errour or wickedness Is God to be Worshipped He represents such an Idolatry or Heathen Superstition which he hath got to be retained by one half of those who are called Christians Is the truth to be sought after There is such a false light go after that Hath the Lord commanded to do all his Statutes Deut. 6. 24. He knoweth such a thing to be for your Happiness and why should he restrain you from that Beloved do not give credit to him who after this manner beguiled our first Parents in whose loyns we fell and became subject to all those evils and dangers that now beset us Submit your selves therefore to God resist the Devil and he will flee from you Jam. 4. 7. Ignorant people are apt to be frightened at him but he is a meer Coward he cannot conquer any one unless he will himself Though he is full of mischief and maliciously set against us yet he can do no harm unless our selves give way unto him Draw nigh to God and he will draw nigh unto you Jam. 4. 8. What a stir do men make before they give up themselves to his Obedience How many arguments and beseechings must they have Though he is the God of their being and well-being yet what a work is it to bring them unto his service It is their greatest Happiness and Security yet with what difficulty are they perswaded unto it They do not think so then let them consider throughly the different state of the Wicked and Godly in this World as they are both in the same low degree The former cares not for God neither hath he any regard to Psal 10. keep his Commandments and perhaps may think himself happy Of the different state of wicked and Godly because he is his own Man and doth follow his own humour Who can controul him He is not troubled with the fears of Religion He doth not stand in dread of an Oath but loves and dares to talk big When he can spare time from his work he is for any diversion or Merriment whether sinful or not is no matter unto him he lives as comfortably as he can dies when his time is come and there is an end of him But now the Lord saith they that despise me shall be Lightly esteemed 1 Sam. 2. 30. Whatever such say in their heart concerning the holy one of Israel they dare not talk after this rate to the Governour of their Country and they will find that they had better curse the King to his face then conceive such iniquity but in thought against the Great King of all the Earth Foresooth they will not keep his Commandments then they shall lose Eternal Life and for Disobedience be cast into a Furnace of Fire Who think it such an advantage to have full liberty and follow their own humour in all things how will they like to be tied down in Chains of Darkness and to pine a whole Eternity in desires which shall not be granted God will not force them or any else tho' he might to his obedience but will compel transgressors to undergo the severity of his just judgment In the midst of sinning they have a secret dread and horrour thereof which unless they did endeavour to stifle would be intolerable to them let them pretend or talk what they will or conceal it still none fear so much as those who do not fear God. They being kept in from the World to come wherein he will suffer their evil deeds no longer only by this vail of flesh they are afraid of every least Evil or Sickness which may endanger that and yet by prophaning his Name they increase their own sad expectation They imagaine they talk big but do not consider he is a Great God. It is a sad thing to consider that an Ostler Porter or other common Person who dare not give a Saucy Word to their Superiours on Earth for fear of having his bones broke yet should be so bold with the most High God who can tear him in pieces and there is none to deliver him If it can be no sport or pleasure to teaze a Lion of the Forrest much less
is it after such an impious manner to provoke the Lyon of the tribe of Judah For their liberty to follow all excess to be drunk with good Liquor and good Company is reckoned by some to be worth all the lusts of the flesh because it is of longer continuance Yet this doth not last always for labour and other affairs of life call of they have some sober times and then what thoughts are in their mind Call to remembrance all thy former Drunken Fits and merry Meetings What satisfaction doth now remain What pleasure dost thou perceive of those Cups thou hast taken off in all thy past Years In the time of Health and Enjoyment those delights are vanished like Smoke and seem as if they had never been much more will they appear so when you come to lie upon a Death-bed Indeed you may before that have several other jovial Fellowships but they will likewise pass away as the former have done all will come to an end and there will be so much the more guilt to answer for Several Drunkards to thy knowledge are already dead and gone and it will be a sad thing to be in roll of those who shall not inherit the Kingdom of God 1 Cor. 6. 10. The wicked Man doth falsly think that Death shall make an utter end of him for as sure as Mat. 25. 32. John 5. 28 29. 2 Cor. 5. 10. and all Scripture is true so certainly is he deceived in his expectation for he must arise to Judgment and if he still continueth in his hard and impenitent heart as there are so many plagues and threatnings which should move him with all speed to be converted and escape he must remain a living Monument of Eternal Vengeance He might all one conclude the Heavens and Earth should be dissolved though the Son of God except the death of millions of millions hath not in the least shaked them as imagine he shall not come forth to a fearful Judgment Perswade thy self what thou wilt but as sure as God made us and not we our selves as he hath power over us and we once stand here upon the Earth so certainly will he account with us for our doings in another place Men take up with the common saying of Mortality an end and no more which yet is false as themselves shall know In this as in other things they speak according to their wish and not according to their real thoughts The sensual intemperate person would fain it might be so with him that as the Beasts die so he might die who made himself like them in his life by having no understanding by gorging with the Dog ready to the Vomit and in his sottish moodes wallowing as a Sow in the Mire so he would his death might not be divided from them for thy part thou dost endeavour and desire to be like them in both The former was in thy power and thou didst so the latter is not for God hath decreed otherwise such are to be reserved to his just Judgment What was it for which he must be liable to all this When he was in the most flourishing condition and did prove himself daily with Mirth this did not satisfie him His heart was dull and heavy when he did seem chearful to outward appearance he found but little sincere joy but few delights which were not attended with inward damp and sorrow if any they were quickly over and gone Hardly the tenth part of his short life was spent in Jollity for deduct Child-hood the time of going to School sleep and necessary business of the World there is little remaining to enjoy the pleasures of sin if considered strictly they do not extend to the hundredth I should not be found a great liar iâ— I did say not to the thousandth part of our life What a little must this be to lose an interest in a blessed Eternity The residue of time was spent in the common actions of Mankind and these were the more unpleasant to him who had not God for his portion He did work for the belly and did eat buâ— was not satisfied in his mind for that would be empty again and then he must laboâ—r to fill it and so round in a circle He could not see any good or end thereof He did not labour in hope He could not expect to increase or get higher He toiled all his life time and got nothing of true satisfaction What profit is it to spend our days in Heaviness and after Death to look for Punishment Many troubles did befall him vexation upon vexation sorrow upon sorrow in his declining years seldom a day without grief or discontent In the midst whereof he cannot tell whither to resort for true ease or comfort many a ruful exclamation within himself Why came I forth into the World It had been better for me to have remained what I was an hundred years since to have never seen the light of the living My life is irksome and grievous and I know nothing to the contrary but when I die it will be yet worse fain I would not live but I fear to die O that I might sleep for evermore or return into my first nothing and then welcome the Grave I would as willingly lie down there as in a bed of Roses but my heart can give no such assurance It seems to foreshew more and greater misery when the breath is gone out of my body I could sometimes say there would be an end of me but I tremble it will be no such thing O wretched Man that I am Who can deliver me from present grief and preserve me from that expectation of worse things to come Thus may be seen his sad condition and indeed it would make an heart of stone compassionate him and gush into Tears but it is considered all this is come upon him through his own fault for his contempt and stubbornness against our Most Gracious God. Who would have brought him unto Heaven afforded him means and power but he did reâ—use and not value them said he in his heart wherefore should I keep the Commandments It is vain to serve God Mal. 3. 14. I did observe several to go to Worship and diligently frequent his Ordinances who did Walk mournfully before the Lord of Hosts for in his Opinion they were pitiful Melancholly Souls they got no good by it Not discerning future promises and present peace and therefore he blindly resolved to go on in his wonted course which was all his life long to disregard or shew himself despitefully against the Author of his being But let others see and fear what his ungodliness is come unto If one behaves himself Proudly and Rebelliously against the King who received maintenance and continual favour from him and comes to suffer for it the voice of the Multitude is Hang him he is an ungrateful Traytor And then if one acts in like manner against God who is loving to every Man sendeth Rain upon the just
and when obtained the pleasure soon passes away yea the desire is craving when the Belly is full and the Appetite remains when is no power to satisfie Take Gluttony at best Advantage with the greatest provisions in the very time of Health and Enjoyment these and such like circumstances sâ—wer and embitter its chiefest delight But there follows afar of another train of evils as the loss of appetite by little and little and several sorts of Diseases creep on The firm and regular constitution of Body is insensibly broken by intemperance Let their Table become a snare before them and that which should have been for their welfare let it become a trap Psal 69. 22. And if that doth let down more hastily into the Pit the poor Soul would be sadly abashed if it be demanded How camest thou hither so soon not having run out half thy days Nothing of delight surviâ—es from past delicacies even when he is seeking more much less in time of sickness he hath this way contracted He must with anguish recollect that his former excess should prevent the time of Old Age he must think with fear when he groans under pain and droops under weakness of body if he knows not how soon he shall drop into that place where he is who fared sumptuously every day What will it then avail to remember that in his life time he had his good things when he is there Tormented They are called good things according to the Esteem and Opinion of the World. And indeed if moderately used they are good to the body but cannot make the whole Man Happy who doth wash his steps with butter and the Rock pours him out Rivers of Oyl who doth eat and drink well every day even he is not throughly satisfied for the Soul doth hunger and thirst after somewhat more Some do not conceive greater satisfaction in the World then to be at a good Feast and of this they have an opportunity some times but let the Question be put to them as soon as over Your bodies are stuffed with good cheer but are not your minds empty Did you not imagine it would give you greater contentment then really it did If you should every day eat of such abundance you would be degrees not esteem of it Will it effectually cure Sorrow of Mind Do not presently conclude others more happy then your selves only because they can eat and drink of more choice things Your wholesome food is as pleasant to you as all rarities to them In truth neither are made happy only by what you feed on for that belongs to those Cattle who are feeding all day long but Mans desire herein being so soon satisfied seems to shew he was designed for a more noble Happiness then the small and perishing pleasures of Meat and Drink amount unto But still the Carnal Person fancies there is somewhat more let him find it What way can any one be more convinced then by experience Consult with himself those who know nothing better may have great esteem for the relish of pleasant things Yâ—t what is more outward slight and transient then Taste They must be miserable indeed who can attain no greater Happiness Who have the greatest admiration hereof are commonly unexperienced through want and then they really make themselves miserable by impatient greedy wishes after that which if they had would not make them happy This very thing renders the common state of people more uneasie and afflicting then otherwise it would be for albeit they have good and wholesome food to satisfie Nature and to Minister unto sober delight nevertheless they are discontented because they haâ—e not those Dainties and Variety the rich have and this takes off from their own enjoyments A common mistake runs throughout all things of the World of fancying more good in them then really they have At first glance beholding others Table richly spread we call them happy who sit daily the eat but when we come to be throughly acquainted the felicity appears to be vain shew existing more in imagination then in them who are really partakers thereof This would be more evident if the great Men did make a true acknowledgement but they to heighten their own esteem in sight of others by cunning silence and false insinuations wilâ— make pretences of happiness which they cannot find They would have all people be perswaded of their own fortunate condition yet they do not boast so much of the pleasure which results from their daily choice food partly because themselves would be found liars herein and also there is a shame consequent to Gormandizing In a neighbour sin Men will glory in their shame it is reported there are some grown to that Monstrous height of Impiety that Men with Men working that which is unseemly yet will declare their sin like Sodom brag thereof amongst their confidents which one cannot conceive without horrour and indignation As for lesser acts of leudness they have worse then a Whores forhead for they are so far from being ashamed that they will tell it out of their own accord Were they ashamed when they had committed Abomination Nay they were not at all ashamed neither could they blush Jer. 6. 15. This is the highest degree of sin which it must be a long time before any can arrive at and even they had a foregoing modesty which they broke through and overcame but the general course of transgression is that those sins which may be hidden whereof none knoweth but a Mans own self are not made the subject of Ostentation or Apology for there is no need of hiding that shame which is not visible And therefore because Gluttony may be practised secretly it is not justified openly nor hath it owners and advocates This doth somewhat manifest that every sin is attended with shame and also there is the witnessing of our Spirit that the Judgment of God is dâ—e against them which commit such things Those which may be hid none except the Monsters aforementioned in humane shape will speak out to vindicate them but what are open and themselves are conscious of there they seek for Excuses and Mitigations or to shelter themselves under the Multitude and Fashion However the inward disgrace doth some what afflict which is another thing that embitters the sin of greediness and is the rich Mans portion Be not amongst Wine Bibbers amongst riotous eaters of Flesh for the Drunkard and Glutton shall come to Poverty Prov. 23. 20 21. He goes further then his condition will conveniently bear so becoming subject to want and contempt To prevent this he is forced to shift and use indirect means having no regard to Honesty or Truth he tryes any way to get what may gratifie an inordinate Belly which again devours it as fast the pleasure vanishes in the Throat and the Meat is cast out into the draught This alone cannot make sufficient compensation for weariness of body and contrivance of mind which way to remedy a
cured by one days Abstinence the other is not so easily shaken off That Self-Condemnation for what is past and the fearful Expectation of what is to come are not a little afflicting but the Sense of this weares away by Custom and there is no such Remedy to take it off sooner then this Sin. The Suggestions of Conscience at length are effectually stifled by continual drinking which doth harden against Conviction and transform the Soul into Stupidity this is esteemed a wise and cunning device Which yet doth not take away but only keeps the Danger unknown till it is fallen into What advantage is it to go more quietly and undisturbedly to Hell Those who would have it so now when they come there the same will be their Torment They are vexed now if any would interrupt their Course then they will be plagâ—ed that they did not hearken to those who would have done this best Act of kindness Yea they made their Hearts as an Adamant stone least they should hear the Law and the Prophets which the Lord of Hosts hath sent in his Spirit by the former Prophets Therefore came a great Wrath from the Lord of Hosts Therefore it came to pass that as he cried and they would not hear so they cried and I would not hear saith the Lord of Hosts Zech. 7. 12 13. In the days of their Flesh they will not hear Gods Word his Ministers and his Spirit within but when the day of Judgment is come they shall call upon him and he will not Answer Prov. 1. 28. As for those Cups they are now so forward to drink to put all Sense of this out of their Minds for all their Policy one will be even with them For in the hand of the Lord there is a Cup and the Wine is Red It is full of mixture and he poureth out of the same But the dregs thereof all the wicked of the Earth shall wring them out and drink them Psal 75. 8. Nothwithstanding all the Wisdom and Consultations to be had amongst jovial Acquaintance you had better now foresee the Evil make haste and escape from it then continue unmindful till it shall overtake you for then you will neither be able to avoid or put away the Sense thereof Perhaps you will set at naught this Counsel and call to thy Companions Come ye and I will fetch VVine and we will fill our selves with strong drink and to morrow shall be as this day and much more abundant Isa 56. 12. I have hitherto been Drunk sometimes but now I will more often Let not the Sun go over our head but see some Tokens of our Joyfulness We are young and have much time before us let us make use of it Do not reckon too fast for unto whom was it said but him that counted upon many years Thou Fool this night thy Soul shall be repuired of thee Luke 12. 19 20. Whatever your Age is if you go on after this manner you know not how soon you may be cut off Some will reply they do not Care a short Life and a merry one as long as they live they will be joyful This is not in their Power For all high Pretences and Talk you have many sad damps amidst all your days and nights of Pleasure They cannot spend all their time in Drunkenness and Sleep And the spaces of time between they must fill up with business or Recreation otherwise they would be inconsistent and tormented for if not hardened with the deceitfulness of Sin they are ever and aâ—on troubled with the pricking thereof They may just keep the evil Spirit quiet by continual Action or Company but no rejoycing is to be had unless by the help of strong drink And therefore are wishing for it but if daily followed it would be no delightful Remedy And also they would sooner fall into Sicknâ—ss and Death which however they seem to make light of they exceedingly fear Some have arrived to that degree of intemperance that they are sick and disordered without giving way to it such cannot abstain though they shall hasten Death upon themselves for they are in continual pain by drought and craving They know not but Death may consign over to a greater evil yet labouring under a real and present misery they dare venture upon an imaginary and future Torment They fancy Death may be as a sleep and then it is rather to be chosen or if an inlet to a future state God may be more merciful then one is aware of and there is some hopes of that and therefore may run the hazzard for they are miserable in this life that ended they may cease to be in their own imagination however let the worst happen they can be but miserable in that which is to come Upon such like thoughts unless they are become altogether inconsiderate and do not look before them they resolve to go on in their course if they die sooner or late This the world calls bravery Why then is it not so in him lying under a scorching Feaver or Dropsie who will drink as often as he can come at it though he knows it will be deadly unto him What Gallantry is to do that which he is forced unto by the Tyranny of a base Appetite They had rather expose themselves to the hastiness and uncertainty of a dissolution then live long in a continued course of dullness and vexation They make light of Death because they know not how to live nor what it is to die if these are signs of true courage none are more couragious then the Sons of affliction such as are discontented in distress or deep poverty or the horse who knows not his end and therefore rusheth into the Battel Go to thou that resolvest to take the full swinge of Drunkenâ—ess Thou art but flesh it is said good liquor will make that thrive the better The countenance indeed may be blubbed and the body stretched forth to some bulk in which some pride themselves not knowing that it is like a Swine fatted with whay A sad manner of thriving to grow worse to encrease in Bigness and lose in strength to be more full of grease and water and to be minished from the true substance of flesh and Judg. 3. 22 blood Instead of supplying the body with due moisture to make it a meer puddle as if the way for a bed of herbs to grow bette was not to water but quite drown it An odd manner of taking care for the flesh to set the jâ—rring humoâ—rs more at variance An unkind provision to throw in what may sooner destroy it When it is corruptible of it Self to make it more subject to corruption and as if there were not sufficient already to lay in a further stock of pains and diseases By intemperance somewhat of health and strength is daily lost Not to mention Feavers Surset and other violent distempers occasioned suddenly by one single act whereby many go down quick into the Pit
back and mend If he doth daily add more and make it longer yet he will never have done for it is endless He vainly pleases himself with the additions he makes but cannot come to true contentment for he will never see an end of his labour and at last if it should reach from one corner of the Earth to the other it would not fill his mind In like manner he that gathereth Riches doth often lose somewhat he hath already gotten this is disquietude If he doth daily make his heap greater he hugs himself with a slight fancy or Opinion but when will his work be at an end For there is more to be gotten still If he should compass Sea and Land get the whole World into his possession yet all would not satisfie his Soul. If raised up to its due pitch all the Gold of Ophir cannot satisfie her exceeding desires which reach after greater things Do ye think those who have the Stars under their feet value these little things here below The faithful Christian whilst in the body with his mind ascends up and thence casts a contemptuous eye upon the little dazling things here with which he thinks irksome to abide A Chest cannot be filled with Wisdom nor a Bag with understanding no more can the Soul with the corruptible things of Gold and Silver I may here appeal to the unbelieving earthly Man who makes the worst use of reason by employing it to so mean purposes as to lade himself with thick Clay Is there need of much study and polite learning to fill a Dung-pot How much hast thou got already If a cart-load of Coyn and many thousand Acres of Land yet dost thou not covet more Hast thou not pulled down the Old and built greater Barns Hast not thou forgotten thy former little requests and is not thy appetite stretched out larger to receive yet more The greater extent his Estate is of the more parcels of ground lye adjoyning to them which would be Commodious and so he is led on with endless desire Well reflect upon them altogether and do they yield true and real contentment Are thy desires abated with daily Multiplying It is strange that a reasonable Creature should set his Love upon and be hankering after that which doth not satisfie When he hath long tryed and cannot stop the least craving yet still to go on making it the more importunate and urgent If thousands of Gold and Silver will not content a single Desire how can it be expected that adding a few hundreds more should presently dam up the whole Current of them If a Gallon of drink will not quench the Thirst of a Dropsie much less will a spoonful There is a wrong Application and Remedy to cure the disease of the mind for so it may be here called in that it doth torment and only through this mistake bring evil upon Men. That constant and endless Thirst after Happiness They do not take the right Course to allay or to obtain what they so much long after Some make use of one thing some of another but here the Man trys if he can do it with inconstant and perishing Riches so unsutable but further because the thing to be redressed is within and this is without Was ever such Sottishness when one is ready to perish with Hunger and Thirst only to give him Gold to smell unto And there being as natural a Desire in the Soul after Happiness as the Body after Food and Moisture how can Money truly â—ase that which is of a more noble and different Nature when it will not so much as the earthly part of us What Pleasure is to behold that when the Sun and other parts of the Creation are a more excellent Object What advantage to claim Property in that wherein is no real Worth and Excellency It is not so much the glittering of Gold for that becomes Dim nor the â—ine colour of Silver for that appears as Dross which doth ravish the Eyes but the Pride of Life invites and then Covetousness begins When it is considered how much respect it Commands how such an one is honoured by the People because he is Rich this raisâ—s in another a Desire of being so likewise The Nature of Man is very prone to Pride he Aims at something wherein he may exceed the rest of his Brethren and this vain perswasion of Happiness puts them upon their several Designs Learning is esteemed but Pedantry by those who do not understand it Wisdom is justly preferred before Rubies but that is stretched up above present things and few do apprehend its excellency because there is no such visible advantage Honour is Prov. 8. 11. a puff of Breath and the appendant of Riches so they have the precedency before all things and thence most try to abound with them Behold his Soul which is lifted up is not upright in him But the just shall live by his Faith Yea also because he transgresseth by VVâ—ne he is a proud Man neither keepeth at home who enlargeth his Desire as Hell and is as Death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all People Hab. 2. 4 5. An exâ—ct Description of the great and covetous Man He is exalted and grown stately if he hath a large Estate already then he will not deny himself the best Liquors but take them of to Drunkenness he doth not value to save so small a Matter as that would amount unto He is not contented with his own Possessions but goes abroad and seeks for new Purchases Shall we therefore conclude him to be an Happy Man No more then the Grave is filled if Carkasses are daily put into it for it iâ— still open for more When he obtains he hath not enough he was impatient before and restless now All inordinate Affection hath torment according to its Being more or less inordinate And why then should a Man heighten that in himself seeing thereby he increases his own Misery If he were so eagerly desirous afâ—er some real good thing this were not to be blamed For though there is Vexation in being so yet if the thing be had it recompences if not the Expectation did somewhat lessen and it is some Comfort at the last that he did not Labour for the VVind it would stand him in stead if he had accomplished it But when one runs so earnestly after an appearance of Satisfaction that hath often deceived him when he hath proposed in the mean while such Contentment yet hath been as often disapointed and of this he may be every day more convinced yet still to go on What doth all this but fulfil the Scriptures Their Silver and Gold shall not be able to deliver them in the day of the wrath of the Lord They shall not satisfie their Souls neither fill their Bowels Because it is the stumbling block of their iniquity Ezek. 7. 19. Behold is it not of the Lord of Hosts that the People shall
his days though with the utmost Skill and Dexterity He that is very diligent in gathering Straws and leaves none behind him will never pass for a Wise man. Let the bundle be every day bigger yet if never so great it is all to a vain Purpose The result of the whole is that God hath provided for mankind Bags which wax not Old a Treasure in the Heavens that faileth not Luke 12. 33. unto which he now calls and invites them to accept of in the mean while he Commands to abstain from what is an hindrance to this which also is hurtful and disquieting It is better trusting unto him then seeking unto the Creature His Goodness and Wisdom are justified yea to be admired and complyed withal Let your Conversation be without Covetousness and be content with such things as ye have For he hath said I will never leave thee nor forsake thee Heb. 13. 15. CHAP. X. Of Anger Wrath Hatred Malice Envy BEfore hath been considered that inordinate Love and Desire after Meat Drink Women and Money the several Idols of this lower World which draw after them such a multitude of Followers by holding forth the outward shew of Good and Happiness But upon the strict and through inquiry every one must acknowledge it is not in me The Man is cheated all the while he may stumble over among and within them all seeking Rest and finding none God is the chief and only Good Who ever left him and prospered It is as impossible to be Happy without him as that there should be light of Noon-day when the Sun is under this part of the Earth Nothing is more miserable and yet nothing more Proud then Man was the observation of a very Heathen but we know whence to derive this accursed Nature It came down from his Forefather who would be as Gods knowing good and evil Gen. 3. 5. the Author of his own Happiness We are his Children and would be working it out of our selves Let the only Wise God declare unto them it is in the way of his Commandments that he is the Lover of mankind and ordained such for their Good yet they will think otherwise and so despise his Wisdom and Truth Which is such an iniquity as themselves shall find their own Conceit of Happiness to be Folly falshood and disappointment and shall be recompenced with abhorring and Confusion of Face for evermore Isa 66. 24. If that wherein they most trust deceive them much more will those things wherein they do not place so great Expectation If the Principal faculties of Soul when they stand in opposition to God will not afford true and real contentment much less will the inferiour Passions which disjointed from him do nothing but torment and make miserable When neither desire nor love with their several Objects are able to make a wicked Man happy much less will the other parts of his Soul which condemn and vex him His understanding doth reprove his Ways the other Passions do torture or Discompose If it were not to keep him in life he had rather have no Soul at all but would become altogether flesh and sence that he might have all things to relish but nothing to embitter his delights This wish is impossible as it is mean and degenerous for He who fashioned every part of us both of Soul and body hath likewise so ordained that if they be not brought into Obedience Sanctified and made Happy then as they were the instruments of sin so of punishment and to render Miserable Pain and Sickness to the body or if that be not Grief and Indignation to the Soul. As hereafter there is no middle state between Heaven and Hell nor any standing still now between both so it is of Happiness and Misery If that which is given to promote the one is not made use of accordingly it will tend to the other If the Soul is not brought into Obedience unto Happiness then it falls down into Destruction and Misery How we are to be regulated throughout hath been shewed Chap. 2. Where the whole Man was taken in pieces that he might be set in a right frame The Understanding Will and Affections were surveyed In the two first both the good and evil were discovered the affections were treated of as tending to good if Governed by the Law of God. Now it remains according to the proposed method to speak of that evil and misery they occasion by being ruled according to the Law of the Flesh The corruption and abuse of Love as to its several Objects hath been handled in the last foregoing Chapters When the good and evil of a thing is laid open the one may be chosen and the other avoided And hereby it may be a little more particularly manifested unto Men would God it were done by a better instrument but here it is endeavoured according to the ability himself hath been pleased to give Thou art good and dost good teach me thy Statutes Righteous art thou O Lord and Vpright are thy Judgments The Testimonies that thou hast commanded are exceeding Righteous and very Faithful Psal 119. 68 137 138. Though he hath the greatest Sovereignty over Creatures and he might as some earthly Potentates do by their Vasâ—als have exercised his authority over them by enjoyning them such and such things which would not be for their good but only expose them to hardship and inconvenience But God is not as the Son of Man who is Ignorant Proud and Cruel for there is an intrinsick worth and excellency a real goodness in the very nature of all things our gracious Lord requires as on the other hand there is Baseness Deformity and Evil in forbidden things Seek Good and not Evil that ye may live Hate the Evil and love the Good Amos 5. 14 15. Beloved follow not that which is Evil but that which is Good 3 Joh. 11. This is the Law and the Prophets It is the sum of all the Commandments of God. We are required to put off Anger Wrath Malice Col. 3. 8. Hatred Variance Envyings Gal. 5. 20 21 26. So certainly there is Evil in them and they hinder our Happiness All anger is not sinful nor forbidden but when without cause and immoderate Either without Provocation or upon little and trivial things Such a temper is contrary to the Peace and Tranquility of Mind When the Winds blow and Storms arise there succeeds a troubled Sea the Waves roaring Not much unlike is the Soul of Man when Contempt Affront or other cause hath moved him that which before was Calm and Smooth begins to Rise and Swell and violently beats upon the Banks The fierceness of the inward Man may be discerned when the Eyes shall roul up and down like sparks of Fire among the Stubble the form of his Visage changed Multitude of Words do press at the door of Dan. 3. 19. the Mouth that none are able to get forth but stammering and confused noise The Hands are with difficulty
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
opposition to those considerations which the Spirit and Word of God would subminister But either he doth not admit them or they lie scattered and loose to be taken away and are not lain to heart When there is a voluntary yielding to Temptations a glad hearkening to all the Whispers of Satan and a turning back from those good Motions or willing unmindfulness of them When there is a complacency and attendance to the flatteries of sin but a dislike or only a sudden thought concerning Holiness there the Man may and also doth run to all sort of Wickedness even in all Thought is the principle of action And therefore it is said Let the Wicked Man Jer. 16. 12. forsake his way and the Vnrighteous Man his Thoughts Isa 55. 7. Which walketh in a way which is not good after their own thoughts Isa 65. 2. As sin is shameful so the inducements to it are concealed but there was never an advised act of it committed but those conceits had a greater influence over him then other considerations which either did not appear to him so forcible or were slightly or not thought of at all and these deliberate acts determine the condition of every Man as to future Happiness or Misery Even that which they commonly alledge for excuse is advised also their Ignorance and Inconsideration for they might both know and consider if they would and are commanded to do and then they would have acted just contrary Hear now O House of Israel Is not my way equal Are not your ways unequal Ezek. 18. 25. Why should not that be allowed the same foregoing thought as your own Judge of them both alike and be not wholly taken up with the imagination of your own evil hearts That gracious promise to the Wicked Mans Repentance vers 27. is observable for the reason added vers 28. Because he considereth and turneth away from all his Transgressions that he hath committed he shall surely live he shall not die As before he had some seeming reason why he did wickedly so having attended and fully weighed what was offered on the other side this makes the stream of Action run the right way I thought on my ways and turned my feet unto thy Testimonies Psal 119 59. Not with a slight fancy or cursory approbation only of one side but with a through and full deliberation and upon such a debate let any one cast out the commands and proposals of our God who can An unwise Man doth not know this and a bruâ—ish Man doth not understand it He is guided by Sence and some little shews of Reason but then he will not let reason have its perfect work he will not exert it to the utmost for then he could not live in doubt and misery all his life long or miscarry as to the future If when he is in honour and hath no understanding for that is the same when not used but becomes like the Beasts that perish being moved only with sensible and present objects yet he knows why he doth thus wilfully degenerate himself and he might be otherwise if he would There is some reason which lies at the bottom and shoots forth into all Mens Actions in some it is Carnal Brutish and kept under but in others it is pure rectified and ascending So that would the skilful Workman in the Vineyard dig to the very root and lay dung there endeavour to perswade from the first Principle of Action bringing the like reasons against Ignorance Sluggishness and Sence which he hath for it even this barren Tree through Gods Blessing might be so cultivated as to bring forth Fruit. How forcible are right words Job 6. 25. They subminister right thoughts and those are the original of Action Yea they are the very grace of God as may be gathered from Acts 20. 32. Eph. 4. 29. Tit. 2. 11. What is that but promptings and inclinations in the Soul to Holy and good Things Now right words do afford these the Spirit makes them to be understood warms and enlivens setting them home to our hearts for otherwise they may be as a dead letter an unintelligible flat sound Riddles or Mysteries and this as well as the other is from God from whom all good proceedeth As Meat and Drink nourisheth the Body and preserves Health when dressed aright so the Word of God both being through his appointed Blessing do make the Soul grow up in Grace and Knowledge Wherefore laying aside all Maliâ—e and all Guile and Hypocriâ—ies and Envies and evil speakings as new born Babes desire the sincere Milk of the Word that ye may grow thereby 1 Pet. 2. 1 2. If there have been no prejudices before this hath a mighty effect upon the Soul. It is observed that young Men are more easily perswaded and receptive of good for they have not those habits of sin which strive against sound Doctrine they have not so long resisted the Grace and call of God as others If they are not seared with custom nor hardened with the deceitfulness of sin they may indeed a little struggle through Lust yet are to be wrought on by the Word If not utterly to forsake yet to stop a little in their course and if they would attend constantly to right exhortation they would be converted But conceive him who is a pure Man not corrupted any way that hath the common principles of Nature and come to instruct him in the ways of God He will forthwith assent to them he will judge it the most reasonable thing in the World That Mortal Man should be subject unto the Almighty and everlasting God for a Creature to be governed by his Creator especially when he sees it enforced with that demonstration and power as it may be As soon as they hear of me they shall obey me Psal 18. 44. Every unprejudiced mind must condemn that wilfull ignorance and stubbornness which hinder all that do not come unto God. The Lord looketh upon all the Inhabitants of the Earth he fashioneth their hearts alike Psal 33. 14 15. The very frame and making of all Men being alike none need labour under particular constitutions for they make but little difference and may be overcome are exactly fitted by our wonderful Creator for those tenders of universal Grace and Salvation he hath given to all not one single Soul excepted and then the Word is sufficient as may be seen Luke 2. 30 31. There is nothing wanting but the will of Man to comply with Gods gracious purpose and every one may submit and comply his to that If those who take upon them the Ministry of the Word were throughly concerned and affected with the good of Souls If they would be as diligent in the point of everlasting Happiness or Misery to promote the one and hinder the other as now to do a little kindness and prevent a trifling inconvenience which one Man doth to another and it is well accepted of If they are but lovers of themselves and did
Face whom we now remember but Praise abideth to eternal Ages I will be bold to say When we shall be invested with this exceeding and enduring Happiness our thanks will not be so much now is the only time of Faith and Thanksgiving This is the only day to magnifie our God for giving unto us exceeding great and precious Promises Who is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in Heaven and in the Earth Psal 113. 5 6. He who made doth now preserve govern and dispose of them according to the good Pleasure of his Will. So we are to acknowledge and offer up thanks for all his Mercies and wonderful Works towards us Whether in Relation to Soul or Body this Life or that to come It is an imperfection of ours to judge any Mercies to be small for God gives nothing unworthy of his Majesty but the littleness is in our selves his Mercies are fitted to our mean Capacity Knowledge and Instruction are not imparted to Horse or Mule neither are we to expect the understanding of an Angel for our present Condition could not bear it According as his Divine Power hath given unto us all things that pertain to Life and Godliness 2 Pet. 1. 3. Even what belongs to this dying Life and vile Body yet there is such a necessity and Connexion of them in order to greater that they call for our most humble and hearty thanks That prepares for an immortal Being and we have all our Treasure in this earthen Vessel which also is to be changed and made Glorious and Incorruptible In our Body every Bone Artery and Vein is Subservient to the whole so the manifold Blessings of God are for our present and eternal Good. Giving thanks always for all things unto God and the Father and in the Name of our Lord Jesus Christ Eph. 5. 20. This is a most just and reasonable Command notwithstanding it may seem odd and precise in the sight of the World when done as to common things But if it were not thus esteemed the Duty would not be so Excellent for that more appears when one is contented to suffer shame and be accounted strange and ridiculous only for the sake of God. It seems uncouth through Zech. 3. 8. disuse and because it is not generally Practised The want whereof is through Pride and Sullenness disobedience and ungodliness ignorance and unbelief which in these corrupt times bear sway over the greater part of mankind But if these wicked hindrances were removed there would be giving of thanks at all times and in all places from the greatest to the least A Son honoureth his Father and a Servant his Master Mal. 1. 6. Themselves would not like to have a kindness and good turn requited with slight Forgetfulness and Ingratitude But they do not perceive the Goodness and Mercies of God as they do other things which come from one another which they bring take Or get by their own Power Let any one that imagines so stand forth Deut. 8. 18. and answer Who made him to be a Man and gave him Power to do whatsoever he doth What hast thou that thou didst not receive Now if thou didst receive it Why art thou not thankful One cause is what is of all Irreligion and Wickedness that thou hast these things nevertheless God is kind to the unthankful and evil Luke 6. 35. observe who is ranked first and therefore they remain so If God should make known himself and his Works a little more then he hath done already there would be no Tryal of any ones Submission or Thankfulness Because now he would prove whether Men will bless his Holy Name therefore they refuse But let such know they may have their good things and Consolation and hence pass to his Judgment Seat of whom they have been unmindful and sullen Hear ye and give Ear be not Proud for the Lord hath spoken Give Glory to the Lord your God before he cause Darkness and before your Feet stumble upon the dark Mountains Jer. 13. 15 16. If I may use such a familiar Phrase Do but behave your selves Civil towards God in this World that you may meet him with Comfort in the next Let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving thanks to his Name Heb. 13. 15. This is no hard thing It is so small a Duty and under the Majesty and Greatness of God that we need an express Revelation to assure that he accepts thereof If himself had not said Whoso offereth Praise glorifieth me Psal 50. 23. A considering Person could not believe it for he might easily think thus There is more distance in respect of Superiority between God and Man as between Man and Flies Now if they should buz forth in Commendation of us What Glory would it be God is gracious and infinite in Condescention If he doth set his Heart upon Man Job 34. 14. That he doth at all look upon our low and mean Services He is Glorified in all his Works and this with ordering our Conversation aright is the utmost we can do Or who hath first given to him and it shall be recompenced to him again Rom. 11. 35. But he hath first given unto us and expects the return of good words to our Maker Only acknowledge and Confess with the mouth what we have received and have Good-will towards him and speak out of Things truly as they are Lord Who would not Praise and magnifie thee Forasmuch as among all the Beings of the World there is none like unto thee thou art the Maker of all and they from thee Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Rev. 4. 11. The larger Potsherds of the Earth lifted up with Pride and Vanity do not value nor mind the good Expressions of a Beggar and a mean Person though they believe it to be sincere 'T is their Sin and Weakness to slight their Brother of the same likeness and as much a Man as themselves with all the Priviledge and Advantages of humane Nature But God is not like unto them He that first made doth not forsake the Work of his hands Psal 138. 8. 1 Sam. 12. 22. Isa 44. 21. He is pleased with and hearkens unto the Voice of his Children He who formed them after that manner and for this purpose doth accept the Fruit of our Lips. They that know God and have such raised thoughts of him as his visible Works do set forth are apt to doubt that he who is so much above and greater then mankind should at all mind them they being little and below his Cognizance But Scripture doth most evidently satisfie to the contrary There is the very Image of the Godhead upon our selves and a Capacity to know and Worship him all which give perfect assurance
meer outward and feigned submission If all things were done only according to direction in Scripture if there was sound Preaching which maketh not ashamed we should see other effects of it even in this degeneracy and corruption of Times Notwithstanding the conceit of Humane * Isa 29. 14. Wisdom in opposition to the Divine yet those ways which are only of Gods ordaining are much better for carrying on his Work and Glory then the pretended helps Man fancies of his own invention Those who are concerned herewith may know what they have to do and remember that Judgment Seat of Christ they must appear before they are going out of the World as their predecessors already are O that Religion which hath been so long declining might flourish once again Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Jerusalem a Praise in the Earth Isa 62. 6 7. That the Church Militant on Earth might be more Pure Universal Bright and excellent towards the consummation thereof for now it comes near to be Triumphant in Heaven We have the Grace and Word of God which are sufficient to accomplish it and it is left to us whether we will do thereafter as we might if we would Every one may sincerely strive for his part and to the utmost and then the whole will be done As it may by reducing the Ordinances of God to their right use purging out the Old leaven and taking away that corruption which hath been so long in them In our good undertakings God shall bless us and all the ends of the Earth shall sear him Psal 67. 7. By the help given and that is further offered us by the way shewed we might do great things if we would shake off unwillingness and Sloth Then labour and be diligent and the Blessed Work would begin Things may be brought to such a pass that all shall know the Lord from the least of them unto the greatest of them Jer. 31. 34. Heb. 8. 11. They may come to discern what is pleasing unto him and do thereafter that it may be well with them and their Children for ever Cry aloud spare not lift up thy Voice like a Trumpet and shew my people their Transgression and the House of Jacob their Sins Yet they seek me daily and delight to know my Ways as a Nation that did Righteousness and forsook not the Ordinance of their God they ask of me the Ordinances of Justice they take delight in approaching to God Isa 58. 1 2. Even at this time they go by Multitudes unto the House of God and are constant to hear his Will they are inquisitive after it and make a shew to observe it and as if they had not departed from that established order of things he hath set up There is as much Profession and Devotion in the World as ever But if it is out of a right Principle of glorifying God then they will hearken to any thing which tends to that Nay if it be out of meer selfish saving the Soul and are endued with real Wisdom and they would not be willingly amongst those many who will seek to enter in at the straight Gate and shall not be able Luke 13. 24. Then I say themselves would be gladly informed if there may be any mistake or deceit in this matter in those times of general backâ—sliding and revolt from God he speaks of by his Servants the Prophets there was as much of his visible and outward Worship as in these days They did cry out The Temple of the Lord the Temple of the Lord Jer. 7. 4. and did frequent it as now people are zealous to go to Church or such a Congregation But that stubbornness and disobedience in the heart their sinning which they would excuse and make atonement for by this way did justly make God angry and to abominate their Hypocrisie When the outward duties as it is with some do make up the whole of their Religion Who know not or do not practice any thing more then going to Church hearing Sermons using Prayer receiving the Sacrament all this is but vain and will signifie nothing for these are means of Grace and in order to something more Now it would be strange though common with many to be hearers of the VVord and not doers of it deceiving their own selves Jam. 1. 22. So is Praying to comply with Gods Will and yet not endeavouring to do so or to Remember the Covenant in Baptism and yet not observe it or only with slight purposes and resolution at that present time when the words thereof are to Obediently keep Gods Holy VVill and Commandments and walk in the same all the days of our Life It is mocking and dissimulation with God if they do not sincerely labour after what they seem unto him with their lips and outward gesture to desire Indeed the Ordinances are part of the Commandments of God we use them out of Obedience and Homage unto him He commands to hear his Will to call on Him and to receive his Sacraments but then there is a further reason of all to make ready a People prepared for the Lord. It can hardly be expressed how averse our Nature is God and the things of his Kingdom how hard it is to cleave unto him as he requires and how easie it is to fall away and start aside Only take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen Take heed unto your selves lest ye forget the Covenant of the Lord your God Deut. 4. 9. 23. The outward duties put in mind of this and are to be retained all the days of our life for whilst we are here in the body Temptations from without and Corruption from within would betray us into sin and forgetfulness unless prevented by that Grace which is conveyed through these means Our goodness would be as the morning Dew or as an early Cloud so soon passeth it away we should soon become Barren and Unfruitful unless God was pleased to instil more daily through his Word and Ordinances My Doctrine shall drop as the Rain My Speech shall distill as the Dew as the small Rain upon the tender Herb and as the Showers upon the Grass Deut. 32. 2. Otherwise the manifold Sollicitations and Objects of this World would be apt to scorch and make us fade even in our good Ways but that received in renders the Vineyard meet for our God. If his Word falls upon the dust of the VVilderness or Stony and dry places it may seem lost and ineffectual not for want of Worth and Excellency in it self for it is the same Rain there but the incapacity is in the subject which doth not profit because it is not mixed with Faith in them that hear it or they suffer it to run off again as useless Water But if it takes Root there succeed those accomplishments of the inward Man
he in for doing only what he is Commanded to do It is secretly conceived that Religion is prejudicial to the Happiness of mankind in that it is the disturber of Society and an hindrance to the Peaceableness thereof This medling vexing Humour spoils all What Reproof is to private Persons that is faithful Preaching to the publick They fancy it serves only to terrifie and disquiet Men. But as all Government and Community is founded on Religion the difference of Good and Evil right and wrong These would be meer Words only if not attended with Rewards and Punishments And these would not restrain neither if not for God and the Conscience of Men as also their Concern of a succeeding Eternity for otherwise Rapine and Injustice discontent and weariness of Life would Attempt strange things And therefore the Wise Politicians and ungodly Men of the World would just have so much Religion as to prevent this and no more But what unworthy thoughts have such People of Almighty God that his Service must be brought down only to their purposes his Kingdom and Dominion over Men must come under theirs whereas it is now in its due place of Subordination unto that of God. How do a small number of Grashoppers here in the Earth think of and would do towards the Great Lord of the World How do Men that shall die and must appear before him in Judgment demean themselves towards him now they are but a little while in the way It is strange there should be any such Pride or Rebellion of Heart in Christendom yet there is more here as may be perceived by the wicked Talk of some then in the Nations which have not known God. To silence the Blasphemy of these and to allay the thoughts of Heart Consider That all ungodly Deeds and all hard Speeches against Jude 15. the Lord are for want of a perfect understanding of him and his ways Let them reflect who it must be that made the World and all things therein and then speak lightly of him if they can Let them observe that great Order which is in every part thereof and then they can never conclude him to be a disturber of Affairs here below 'T is only the abuse and non complyance with Religion that is the disturber of the World. Those who do violence to the Law Zeph. 3. 4. and pervert the Gospel Gal. 1. 7. Bring in confusion and every evil work There is an inclination in the Nature of Man to accept of Gods terms to arise and be saved and he not giving way throughly unto that is vexed and troubled 'T is Hypocrites Partial Christians and those convictions of wicked ungodly Men not knowing what to do which is the Disturbance of the Inhabitants of the Earth Let God be true and every Man a Lyar surmise what we will all the evil is from our selves but we have that abominable disingenuous way of taking it off from our selves and would with our Fore-fathers impute it somewhere else by this owning we are the Children of him and partakers of his Corruption Whom would we plead Gen. 3. 12. with or excuse our selves before Are we not to supplicate to God for his Mercy And is this the way by false unjust insinuations to provoke him yet more At last these things will be discerned plainly as they may be at present known out of that Book by which all are to be judged Righteous art thou O Lord and true are thy Judgments they are ordained to give Peace on Earth and good-will towards Men. If it happens contrary it is because horribly abused or not observed It tends to the Happiness and benefit of Society for what doth more then those Duties of Love Justice and Mercifulness as they are strictly enjoyned by the Son of God What can be more endearing then to strive together and help one another forward to the common Salvation In the natural body each part is joyned and doth depend upon the whole and the good of this again upon the good and order of each part so in the Soul as to things invisible but to her sensible there is an happy connexion of them One tends to the good of her in this Capacity another to that according to its several workings and all together for the benefit of the whole Gods Power and Wisdom is to be seen in such a contrivance and order of things 1 Cor. 12. To Nature and the dictates thereof he hath superadded Grace and Commandments both to will and to do further He that hath done so far will certainly bring us to Happiness at last We can well judge of the goodness of his Nature by what he doth He who hath given Being and ordered all things for our well being if we do comply with and not resist his Will shall also perfect the same at last Lord thou wilt â—ordain peace for us for thou also hâ—st wrought all our Works in us Isa 26. 12. And whosoever doth not find it so in him it is by reason of what the Prophet adds further O Lord our God other Lords besides thee â—ave had dominion over us verse 13. There is some other reigning sin but whosoever will give up himself wholly to the guidance of our God shall find this blessed effect I say again he shall certainly find this blessed effect All his Commandments even as this present time belong to our Peace which is begun and imperfect here but will be finished and throughly consummated in Jerusalem that is above the vision of Peace CHAP. XIII Of WISDOM and PRUDENCE I need not spend many words to shew that Wisdom tends to the Happiness of Mankind for this is acknowledged but the enquiry will be Whether Religion be this true Wisdom or not and if this can be made to appear to them who know not much more then the talk and rumour thereof For there are some who think all is but prate and that things happen at all peradventure and therefore are for catching what good they can and bear the evil when it comes for there is no remedy But none reasons after this manner as to the Actions and what are esteemed Accidents of this Life It is evident that things are and may be obtained by prudent care and foresight and by a wise management So the miscarriages we fall into might have been avoided if we had done such and such things All Transactions and Affairs whether of greater or smaller moment depend upon sore going means It is the Office of Wisdom to make choice of the right and best and of Prudence to make diligent use of them accordingly He that discerns not thus much is a Fool and knows nothing and to go about to convince such an one with Arguments is what Solomon saith To bray a Fool in a Morter amongst What with a Pestil yet will not his foolishness depart from him Prov. 27. 22. The fear of the Lord is the beginning of Knowledge but Fools despise Wisdom
and Instruction Prov. 1. 7. These also are in direct term called Fools for notwithstanding their own self conceit they might thus apprehend that there is yet more to be known and put in mind of as there was before they had learned and gathered what they now seem to know None will own openly though some may be found not to follow it that there is no need of good counsel and circumspect action as to the things of this World. Many confine it all here but think Wisdom avails not to any thing beyond In a Christian Coâ—ntrey few will proclaim their Unbelief yet the secret imaginations of Thousands are to this purpose That Religion is a resâ—rve and a thing of doubt What may befall hereafter in another place they see it not or it is decreed one way or another the fewer thoughts they have of it the better but however jâ—st so many as will serve turn Such is the reasoning in their minds when it is half way but stretch it up higher and it will dictate thus much There is not one thing under the Sun wherein Reason is not necessary one way or another and will if made use of throughly find help But first of all it leads out of this labyrinth and perplexity of things here below and looks up unto God who made all things and hath established a course of things Who giveth grass to the Eater and ministreth seed to the Soâ—er for Cattel which cannot use the means the Earth brings forth of it self but not Corn unto Man without his right way of Labour To whom he hath given skill to improve nature that she shall bring forth her increase more abundantly Those which cannot Spin nor Sow have Food and Raiment without but Man who knoweth both must be Naked and Famish if he doth not so the Wisdom God hath endued him withall continues his Life see Isa 28. 24 25 26 27 28 29. And then he being in a frail Body what instinct is to brutes that is reason to him if he would act according to the best of it to preserve from Sickness and outward evil Accidents When they befall there his understanding would do somewhat towards remedy by looking unto and removing the cause of disorder and after all that which is weak and mortal must sicken and die The Body is purely natural we neither made so we do not preserve it which breaths and moves when we neither know nor consider nor take care but increases and decreases of it self yet under the Protector above a right understanding helps towards the well-being of that during the time appointed If it doth to this which is subject to nature and necessity that it cannot always relieve much more would it as to that part of us which is both free and immortal God having made it so which hath knowledge of good and evil given unto her and also power to embrace the one and flie from the other The Body forgets what is past being only for the present and knows not what is to come but the Soul remembers the things that have been casts a transitory glance on the present and knows the things afar of which pertain to her She believes him faithful who hath promised and true who hath fore-warned The Prophets in old time were called Seers for having their Knowledge from God of what was to come they saw it as if then actually before their Eyes And we have as great certainty of the things to come as they had of their particular Messages This one capacity of knowing before hand would render mankind safe and secure if they would give way and act according to it It is evident that the things before us are temporal and do pass away It is a folly to fix up a rest where we do not continue a meer deceit and disappointment to place Happiness in what doth not satisfie It is reasonable to take care about the things eternal and where we are to live for ever as we make a great stir to have somewhat a longer and better Passage through this World. This Life will as certainly have an end as it did begin and therefore thought should be taken about that which will follow and always endure as concerning that now which draws on towards its end By Faith and Consideration the invisible and future things of the other World are seen and also present then the Man acts to them as to the things before us By what hath been already fulfilled and now is he concludes that it shall still be by what is evident and certain already he may prepare for those things which are no otherwise uncertain then as to come and in another place He must be so great a Fool that one would think a reasonable Creature cannot be who believes the Gospel and considers and yet doth not live accordingly To do both is not in the power of any and therefore the last is neglected But can they judge any evil the less which happens upon them through their own inconsideration Is not this a stinging aggravation thereof and so will be much more when there is no possibility of redress as such are the concerns of Eternity The Ungodly and Sinner expose themselves to a real and intolerable danger without any hope or design having no security or preservative against it There are many wise considerations which move people when they are afar off to come unto God but when they approach somewhat nearer in his Word there is such power and demonstration of the Spirit that the obstinate cannot gainsay The first makes to be Religious in general to be almost a Christian The last doth it particularly and altogether And hence Satan who deceives every way will suffer Men thus far but tryes to keep off from the Scriptures which are able to make wise unto Salvation The first may bring to the outward Worship of God a moral Conversation but all upon selfish Principles the last raises that excellent foundation of Faith and Love teaches to Worship in Spirit and Truth ends in all Obedience and good Works Let them be advertised that whose Religion is built only upon Prudential motives though this is a good preparatory to go further yet they alone are not sufficient to Salvation for without Faith it is impossible to please God Heb. 11. 6. it must be done in order to him and not meerly out of respect had to ones safety or providing for the uncertainty And how can it be expected God should reward Men for that which they do with no intention to him They serve God in a careless indifferent way just to save their own Souls and no more They do such things out of respect to themselves and not out of Love and Duty to God. Their Principle is Wise Caution but not Faith. The mistake is they rest in that and do not come up to the other whereas true discretion would bring them on to those means of obtaining and confirming Faith if they would
and taking care for the Body all one as the Soul for they will fare alike and be in the same condition The Garments of Salvation and Robe of Righteousness the fine Linnen clean and white to be all glorious within and adorning the hidden Man of the Heart these will be found altogether as necessary and convenient as now it is thought to deck with Ornaments and adorn with Jewels for 't is evident they must and are deprived of these They must strip and makâ— bare Isa 32. 11. as they do every night till they put on a Shroud or Winding-Sheet and then nothing will stand them in any stead but what is afore-mentioned Then Dust shall be the only Powder and Paint Instead of sweet smell there shall be stink and instead of well set Hair Baldness Isa 3. 24. The holy Spirit speaking of this Excess makes particular application to Women for they are most subject to this Sin and Vanity they are the weaker Vessel and presently taken with a slender appearance of Good. A â—ine outside and gaudy shew though it is not much more then the colour of a Flie do exceedingly transport them whose thoughts are not fixed on the true and substantial Good. Who pursue no certain end may be observed to catch at every phantastick Image that hath the least sign of Happiness though it be a meer shadow varnish and next to nothing Again who have a right sence and belief of spiritual things they do not in the least esteem of Toyes and Triâ—â—es As Women professing Godliness differ from those of this World in manner of Life and Conversation hoping to be unlike them in their Death so they should appear outwardly not to run to the same Extravagancy of Apparel They may be of the same Fashion with others but more modest and less expensive Not setting themselves out in the same manner as the vain Women do of like Rank and Quality What is saved this way and given to the Poor will avail more then Conforming to this World and the empty applause of their Acquaintance Though people are so admired or envied for fine Clothes yet the principal delight arises to the owners from this ignorant miserable nature of lookers on Good God! that the Soul which was designed for great things should ever be brought so narrow and low as to take pleasure in bodily Vestments That she who is brighter then the Sun if she knew her self should at alL mind the glittering of Gold or Embroidery That she whom the whole World cannot satisfie in her due stretching forth should seem the least contented with what is meer outside and colour She must be extreamly fallen from her noble and exalted Nature She must lose much of her original Honour before she can set any estimation on them which are only useful and convenient for the Body but not worthy of her Care and Affection Temperance extends yet further to Recreations The necessity of them appears in that we are Flesh and not Spirit that Of Recreations will tire and grow weary It is as needful to Refresh as to Eat when Hungry We do not read that Christ used Recreations his Meat and Drink was to do the Will of God But we are not as he was without Sin and Corruption We cannot be always conversant about holy things an Intermission and Freedom is allowed as appears by bodily labour God hath Ordained and when tired by that he affords Divertisment Provided that we do not shut out the sence of him from Worldly business or deny our Subjection unto him in those Portions of Good he hath given Be thou in the Fear of the Lord all the day long and then do what thy hands find to do If we acknowledge and preserve our Obedience unto him and then delight our selves as much as we will. Looking unto the end and design of a thing which in Recreation is to fit us the more for his Service and works of our Calling And therefore are not to be made an occasion to turn our Hearts from him or neglect the other It is lent to refresh and not to fill to delight but not to satisfie to use but not to rest in them We are not to be happy before our time Even this may be learnt out of the nature of Recreations for they are hungry and empty and when immoderately pursued they are wearisome and cease to Recreate They please and divert when sparingly used but still are not found an adequate Happiness to Man. That irksomness and not satisfying that constant seeking after variety though little to be had not being contented even when one is tired with them make known all this Can Men feed on still and be nourished with Sauce only These do not gratifie the Soul otherwise then by rendring the Body more fit for her operations which cannot be always working Now what diverts makes them to stand still but when she is somewhat eased and relieved she hath an inclination to return to her proper Employment and hath regret to be hindred Happiness is the end that she drives at which is kept in another World we being only to prepare for it here in that method and way God hath Ordained In our course we are assaulted by many Temptations and proposals of Good which would deceive and turn aside God saw every thing be made and behold it was good Gen. 1. 31. Every thing that is not expresly forbidden may be lawfully used but an intermixture of evil came in afterwards so it may be turned and abused If Recreations are had according to the prescribed limits of Moderation they help to our Comfort there and Happiness hereafter but if excessively dwelt on they tend to Distraction and Misery The great danger of them is that then they hinder the Love of God make to forget him render us earthly-minded and quite estranged from spiritual things they consume precious time which should be spent in working out our Salvation and doing good to others The faculties of Soul are not exercised on those great and sutable Objects to which they were designed but are taken up with little and vain things Had we been only made for them to skip like Lambs or with the Leviathan to take his Pastime in the deep the same and ordinary endowments which they have would have served us also There would have been need of no more then power just to sport and play Reason might have been spared and the other Accomplishments of a Man. We may observe in the lower rank of Creatures after the briskness and festivities of Youth are over they do not leap up and down but serve only to the right end of their Being Because Recreations are commonly used to spend Time the tediousness Of Time and the passing away thereof whereof is so afflicting to some it can be no improper digression at least from the general Argument to say some what thereof If Man did reflect within himself and on the nature of things he
might somewhat understand what he hath here to do All the powers of Soul and Members of Body ure fitâ—ed for Action they crave after it Here is the Right and the Wrong something he must do and if he mistakes to the latter there is Regret and Discontent Even when he is exercised about vain and insignificant things which must be done rather then none at all or if about more material in which there is some but little profit yet still he knows he is not in his proper work The usual scene of Employment lies in Recreations and business of Life the first doth not so much satisfie the mind as the other and this doth it not altogether for there is something further which is so little regarded because wilfully shut out of the mind and through the Craft of the Adversary these are made an occasion to stifle it or to divert so much from it as should be done To speak plainly it is God and Religion To seek after and know him to conform to his whole Will This O Man is what thou hast to do and all other things which come not under here are avocations from the one thing needful Said our Lord and Fore-runner I must work the Work of him that sent me while it is day the night cometh when no Man can work John 9. 4. His was laying the Foundation for all to build on He finished the Work God gave him to do and every Soul is to work out that which he hath wrought and accomplished for us all in this Life which is the accepted time for the darkness draws on in which nothing of this is to be done And therefore if we neglect Wo unto us for the day goeth away for the Shadows of the evening are stretched out Jer. 6. 4. We haste on towards the Period so uncertain is our stay here that the Sun sets while it is Noon-day yea at all times so we are to be as those which wait for the coming of the Bridegroom not knowing when it will be Time was given us that we might prepare for Eternity It seems to point forth the other as also we may know somewhat of our own frame We have immortal Spirits which began to be but shall never end for if we look back upon Eternity that vast space which was before we came into the World we are consounded We that came forth in time cannot imagine that which was from Everlasting but who have assurance of continuing for evermore We can very well conceive what shall be to Everlasting and shall have no end Now Time stands between both these as a little Creek between two Seas And this may be considered in the motion of the Celestial Bodies since they have been Created until they shall be dissolved And then Time is that space during those several Generations come and pass through here as God hath ordained But to bring it more close to our selves it may be taken for that while every particular Man is in the World. One is more to himself then all the World besides and therefore he is not so much concerned with others or the days before and after but whilst himself is here that is his Time. Whilst he is in Life the Springs and Wheels thereof continue in motion so that if the Sun should stand still yet unless the hour-Glass within did cease to run the Garments of Flesh wax old it would be no advantage to Man for the moving of those things within determine his space and not the common measure of Days and Nights Months and Years Since the World began it was never heard that they did stand still with any Man but the Pulse is continually beating towards its last stroke We all do fade as a Leaf Isa 64. 6. When it first springs and buds forth it hastes towards being blown off or withering and so dropping down My times are in thy Hand Psal 31. 15. during the while God shall hold our Souls in life and the Tabernacle remain fit for our Habitation As sure as Time now is so it will be when Time shall be no longer Rev. 10. 6. As Days and Nights pass with us so the duration of Eternity will begin As manifestly as there is something above the Sun which was set in the Firmament to give light upon the Earth Gen. 1. 17. but beyond is an eternal and unchangeable Light. The Darkness is no Darkness with thee the Night and Day are both alike We are to be Translated thither where is no Sun for it hath no need thereof for the Glory of God doth lighten it Rev. 21. 13. so neither to divide the Day from the Night nor for Signs nor for Seasons nor for Years for this is only the manner of these lower Regions of the World. One Day is with the Lord as a Thousand Years and a Thousand Years as one Day 2 Pet. 3. 8. There is no respect at all of the numbrings of Time with the High and Lofty One that inhabiteth Eternity Isa 57. 15. And so it will be when he shall be pleased to admit â—s there Hast thou courteous Reader a warm and serious Apprehension of this thing When thou art pressed with the tediousness of Time think upon Eternity And then knowest thou not how to make use of the flying Moments before thee Is it nothing to secure unto thy self the Everlasting Mansions no while to be allotted for getting an Happiness which endures unto all Ages Only a spare Minute and the refuse of Time will this serve towards obtaining that to which Millions of Years are but the twinkling of an Eye Will the Antient of days accept of that opportunity of serving him when not detained by vain Company or Pleasures He will not be dallied with by foolish and proud Creatures Heaven and Immortality are for those who strive Luke 13. 24. labour 1 Cor. 15. 58. seek diligently Heb. 11. 6. who make it their constant business throughout their Life Are thy desires a little quickened What wouldst thou do towards the blessed Enjoyment and Possession of them Thou art yet in Time upon the right use and improvement whereof all this doth depend It is commonly consumed either in ill-doing or doing nothing or something besides what is proper to do Separate these three Falsities and the right end will come in of course The first tends directly to Destruction and Misery the second and third to the loss of the Good set before us Wisdom and Experience do sufficiently manifest that they cannot profit for they come to nothing at all The Pleasure or Conveniency of them perish in the using and appear the same as if not had at all Whatever is to come is of the same nature just to be had and vanished away as the formeâ— things and all will come to an end Sin Idleness and Covetousness beguile Men of their precious Time for thus it irrecoverably glides from them without benefit and for all these things God will bring them to
Judgment Yea those which seem more significative in which considered abstractedly there is no ill as ingenuous Arts unnecessary Learning and several other things may be used as Recreations only but if insisted on they are something besides the matter in hand and at last tend to nothing but to further the great loss It would appear so whilst the Man was in the midst thereof if he did not go on in a blind hurry and inconsideration but it will be plainly discerned towards and at the conclusion I have seen an end of all Perfection but thy Commandment is exceeding broad Psal 119. 96. Nothing remains in a Man besides what he doth in the Service of God and for the good of his own Soul. That the Body is a consuming but the other part a more enduring substance may be a little seen by this because all Acts done as to the first do just serve the present end and then utterly perish they are determined with the day whatever is done in order thereto yesterdays Eating and Drinking doth not satisfie present Hunger But the Soul is even now bettered and improved for what she received some years ago The incorruptible Seed of the VVord springs up that was sown long since and though immediately at first it may seem buried it will rise up and bear Fruit to everlasting Life This is the proper and adequate thing for her Spiritual and Immortal nature The words of Eternal Life make her increase whilst the Flesh decreases He that hath my VVord let him speak my VVord faithfully what is the Chaff to the VVheat saith the Lord Jer. 23. 28. Even now the difference may be perceived for the one doth not nourish like the other this abides for ever when that shall be utterly blown away Examine all the Actions and Designs of Men of whatever Nature and great Reputation they may bear in the World though many are long in compassing yet the several intermedial Acts pass away like the trace of a Cloud When the end is obtained it is little unsatisfactory and perishing and at length as they might have been put in mind by so many little Deaths foregoing Death comes indeed and there is an utter end of all they have done which avails nothing at all But the business of Religion all the Life long is Firm and Stedfast Real and Constant there is a sensible growth in Grace and Knowledge a renewal of the inward Man day by day a building up in our most holy Faith a laying in a Foundation against the time to come by good Works And at last it ends in Peace according as the Scriptures speak which being found true is an earnest and assurance that it is finished in Glory I humbly conceive God therefore put such a vain and transitory Nature in whatever is here below that Man might the more lay hold on this substantial and enduring thing For who knoweth what is good for Man in this life all the days of his vain Life which he spendeth as a shadow Eccles 6. 12. Nothing but the fear of God and keeping his Commandments as he concludes the whole Eccles 12. 13. What is before us is the principal hindrance to this great and only end We have another divine Writer speaking on this wise Love not the VVorld neither the things that are in the VVorld 1 John 2. 15. One Reason of mighty force and cogency is added verse 17. The World passeth away and the Lust thereof but he that doth the VVill of God abideth for ever All our Life from Infancy and Childhood to the present day whether in Manhood or Old-Age to Forty Fifty or Sixty Years is but as yesterday Of the things heretofore done unless relating to our Immortal continuing part Nothing survives but a saint remembrance Many more are forgotten as if they were not done at all For the time past of our Life may suffice us to have wrought the will of the Gentiles when we walked in Lasciviousness Lusts Excâ—ss of VVine Revellings Banquetings 1 Pet. 4. 3. Call to mind all the Enjoyments you ever had and what doth result out of them at this instant You are not desired to make the Reflection in Sickness or on a Death-Bed but even now in the day of Health and Fruition Are they not the very same as if never perceived or had Thou canst think upon such a day that was Past in Joviality and Merriment and another which went away in vexation and dulness Compare them both now And what advantage hath the one over the other There is no difference of Happiness or Misery as to the past God hath so ordained that according as we spend these days of Vanity in his Service and Obedience or if in the neglect thereof so there abides an eternity of Pleasure or Pain And therefore it must be the greatest Wisdom to improve them to the utmost for attaining the Eternal Good to lay hold of every opportunity for Well-doing to do all things in the first place to secure the principal end and then to husband every moment to continue in all Duty to abound in every Vertue and good Work that we may be found accepted of him who Rewards every Man according to his Deeds It is an exceeding satisfaction to look back upon well spent Time when some things have been done rightly heretofore he is for securing the present and hath a joyful Hope and Expectation further on Whatever trouâ—le and weariness is in the Christian course those Temptations and Tryals the evil usage and inconveniencies from the World all these go off making a way for a greater Reward But call to remembrance the former days in which ye endured a great fight of Afflictions Think upon those Reproaches Hardâ—hips and Difficulties you have suffered the irksomeness of them is past the pain is gone but still God will not forget them for your denyal of Pleasures Profits and Honours it is now the same as if you had catched at them all In keeping the Commandments there is great Reward Psal 19. 11. There was a concomitant good and satisfaction which you had for the inconvenience or disquiet occasioned not through them but the Devil your own Corruption or this wicked World God suffering it so to be to keep his Servants here in Tryal and Warfare that also is over and gone and appears to be the like as if you had endured none or Pleasure instead thereof but further on is a day of Recompence which will make amends for all The Vngodly are not so Psal 1. 4. They are for the Pleasures of Sin for a Season for all the profits of Obedience and Transgression as sure as Gods word is true there doth belong to them an Eternity of Sorrow and Repentance an Hundred Years pain is a sad requital for the joy of a Minute But take them whilst their day of Rejoycing lasts as to the past the poorest Beggar is as Happy as they all the pleasure of their whole Life being no more
if not then they Perish and are Miserable for ever So much of their Life is already slipt from them Such opportunities have been lost of receiving a greater Reward which are gone irrecoverably in vain and useless things Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his Voice harden not your Hearts Heb. 4. 7. Then they are to bring forth Fruits meet for Repentance to grow in Grace and Knowledge to continue in all Obedience and be Watchful that he in no wise offend the iâ—finite God. They may seek out and embrace all occasions of doing Good and be ready to the performance of it Forgetting those things which are behind and reaching forth unto those things which are before Phil. 3. 13 Vnto which Promise our twelve Tribes instantly serving God day and night hope to come Acts 26. 7. The Vanity and Transitoriness of our condition in this World may be somewhat taken of by real and enduring Actions The Sollicitations to Evil may be more easily avoided because they are momentary and sudden Thou O Man art made for greater things Thou art passing towards an Eternal Happiness Have nothing to do with sinful Divertisments Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts which war against the Soul 1 Pet. 2. 11. The Pleasure â—oon after is the same as if never had and iâ— would have hindred in the Good Waâ— Here is the Christian Life this is to make use of the present Time Then you may with Comfort and no Sorrow think how it hasteth away We must unavoidaâ—ly lye down under the Laws of Mortality Whoso doth these things is not troubled about that but though it shall be placed in the Dust still he lifts up his Head that his Redemption draweth nigh Our sâ—lves also which have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Râ—demption of our Body Rom. 8. 23. We are not yet come to our Rest nothing here doth truly satisfie but what comes from above the same thing returns over so often that we are even weary of it We are confident I say and willing rather to be absent from the Body and to be present with the Lord. Wherefore we labour that whether present or absent we may be accepted of him 2 Cor. 5. 9. Resolving still to do our Duty Whether God hath more for us to do or to make us more desirous of Him and his Kingdom or to prove us longer or to exercise our Patience after we have done his Will we may be assured he hath wise and good Reasons for our tarrying here a little longer We ought to be quiet and thankful not knowing how soon we may be removed hence our Warfare accomplished and our Sin pardoned The particular Season is not for us to know it being Gods Attribute of seeing things to come as he manifests by so many Disappointments of our own fore-casts We are to keep within our bounâ—s of Creatures to see no further then he hath ordained Not to reckon upon a longer Time of stay then we are certain of which is not one Moment longer then we have and do now live Did we throughly consider by how slender Threads Life is tyed which may be broken from Casualty without or Disorder within but One holds our Soul in Life under whose good Providence we live So we are satisfied but not confident Did we again reflect that he can stir up a Disease from within there is no nâ—ed of pouring down Judgments upon us as he did upon the Cities of the Plain he may suffer such an evil Accident to befall us or to be Consumed in our own Folly we would tremble and fear to do Wickedly against him We should not dare lift up our selves against the Lord of Heaven the God in whose hand our Breath is Dan. 5. 33. It is a vain and foolish Presumption to Sin yet more because he counts of so much Time to live being Young Lusty and Healthful or to be puffed up with present Enjoyments for they shall continue so long But admit God should suffer the Light to burn clear out though he can extinguish it in the mean while whensoever he will yet all will be waâ—ted out If they make these outward things an occasion to forget God or behave themselves contemptuously towards him and he should be pleased to permit thereof What he saith by his Prophet is true The things that I have given them shall pass away from them Jer. 8. 13. The fancied good days will be all vanished and gone as the past have been already That can be no Happiness which hatb an end Nor whatever the Sensual Worldly minded think can there be any in departing from the Lord. We may in general judge thus much of our Time to come in this World by remembring what hath been already with us or happens to others of such years Condition and Circumstances it may be somewhat like with us for there is no great variety in the things of this World we have Seen Heard or Read the like fulfilled in our Brethren As the past hath the present doth the future will pass away in the same manner till the last Hour comes and shuts up all as this doth all the past Time of my Life in which I am Writing this An end will come But this I say Brethren The Time is short it remaineth that both they that have Wives be as though they had none and they that Weep as though they Wept not and they that Rejoyce as though they Rejoyced not and they that Buy as though they Possessed not And they that Vse this World as not Abusing it for the Fashion of this VVorld passeth away 1 Cor. 7. 29 30 31. CHAP. XVI Of COURAGE TO bring people out of the wrong and mistaken Apprehension of things to help somewhat towards their Good it will be necessary to explain what Courage is and how it promotes their Happiness Many excellent things have we heard of this Vertue but still as to the particular nature thereof most are ignorant Extolling they know not what they know not wherefore Neither shall the due estimation thereof be lessened so it be justly stated as it is for the security and well-being of Mankind for even this Temptation the Destroyer makes use of to insnare and beguile Souls unto himself They are taken with nothing so much as what looks great To despise Evil and laugh at Fear not to value their own Lives to run on with a certain blindness and hurry towards the land of Darkness Not to regard the worst things that befall the Sons of Men or threaten afar off all this he hath gotten to pass for Courage and Magnanimity in the World. And Thousands deluded with this false Imagination of things come to dye as Fools They did not mind the things that were told them as
thanks at all for their Master will sufficiently reward them No Flesh must Glory in his Presence or take the least share of that Honour which is due unto God only And what some of forward but not throughly considering minds Acts 12. 23. may give they are to return immediately into the Exchequer of Praises of the Great King. We have Examples of this in Christ and his Apostles See how he is described Zech. 9. 9. And Psal 111. 3. Isa 42. 21. who are commissioned under him though their * Employment is more worthy then that of Kings and the wisest States-Men yet they are to possess and discharge it with lowliness of mind Let nothing be done out of moroseness or frowardness to derogate from that Civility and Respect due unto Men. Yet in this we do exceed as every thing proves a Temptation by Flattery Job 32. 21. 22. and Pride but also as we are fellow Creatures we do too much Idolize one another in giving that Honour that we cannot give greater of the same sort even to our Lord and Master Submitting your selves one to another in the fear of God Ephes 5. 21. Love as Brethren be pittiful be Courteous 1 Pet. 3. 8. Which may as well be preserved without that strain of Complement or those Expressions which are not proper for such low and â—rail Creatures as we are This may be put off as a needless Scruple and Fear but if it were complyed withal it would bring greater good at the last then all the conveniencies of Dissimulation Flattery or Ignorance amount unto at present Those workings of the Soul which aspire upwards may be turned into good and help to order the Conversation aright towards God and towards Man. As the Lord is greater and above all so let Men shew themselves in Subjection unto him in all things and then they may be as great Spiâ—ited as ever they will Mind not high things Rom. 12. 16. Such that are so only in Opinion but they are low in Reality and Truth for it is all but the highest part of the Dust of the World Prov. 8. 26. The most glittering things here are â—carce discernable if you go up yonder Mountain What are they then to the high and lofty place the In-habitation of Eternity Let us lift up our Heart with our Hands to God in the Heavens Lam. 3. 41. Set your Affections on things above Col. 3. 2. There exceed if you can That Christ may dwell in your Hearts by Faith that ye being rooted and grounded in Love. May be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth Knowledge that ye might be filled with all the fulness of God Ephes 3. 17 18 19. Here the Soul may stretch every way till it burst forth into Immensity and Glory CHAP. XVIII OF AFFLICTIONS In General A Digression concerning Words of Sorrow Melancholy Sickness â—ain Poverty and other Adversities HAving in the foregoing Chapters spoken of the Evil and Good which are set before Mankind how the one is to be chosen and â—he other avoided it remains to insist somewhat on those Evils which are not so much in their power absolutely to escape but if any help can be found out either to Comfort under or that even these may turn into Good. It is the manner of Gods wonderful and gracious dealing towards the Children of Men to lead them from Vanity to a Substantial then a glorious Being to bring them from Imperfection to Perfection from Misery â—â—â— making that tend Rom. 8. 28. unto and at last be changed into a greater Happiness This is the favour he hath unto his own People but for those who are Strangers and Unconverted he uses such means to reduce them When the nature of Man is so impatient of Affliction that he is presently for Ease and Deliverance of whom should he seek but of the Lord most Mighty who for oâ—r Sin is justly displeased And what is more Reasonable then to forsake that which is the cause of so much Vexation Read and consider well Deut. 4. 29 30 31. Never any one that turned from every evil way and manifested this to be sincere by Obedience for the future but found good hereby Indeed Punishment doth sometimes begin on hardened impenitent Sinners which will be sollowed with what is worse hereafter but even they had some Chastisements before which were designed for their Amendment and Repentance What befals the Sons of Men is ordered by wise Providence that they may come to Grace here and Glory hereafter Is Prosperity delightful yet reflect throughly it is unsatisfactory and tiresome however we can go on with it But then is it not desirable to continue thus which puts the Man upon labouring for that compleat Happiness against the time he shall be taken from this Is Adversity grievous Compare it to Hell and what is suffered here is little all present Afflictions will have an end and yet they â—it heavy How insupportable then must those be which are Eternal this sufficiently warns to â—lee from the Wrath to come Consider Men in their different Ranks and Circumstances in the World It is ordered by God that his Promises and Threatnings should have effect upon them If they Obey and Serve him they shall spend their days in Prosperity and their years in Pleasure Job 36. 11. He generally gives that first the flourishing and light someness of Youth when they are capable of knowing him So when they grow up further if they continue in his Obedience he turns the Mirth of that into a more solid Joy and Peace He manifests his goodness because he makes this the first Experiment and doth not Afflict willingly unless Mercy and Justice do require it But he giveth more Grace wherefore he saith God resisteth the Proud but giveth Grace to the Humble James 4. 6. If they are Humble still he will yet increase that for he would give exceeding gifts unto Men if they would not be lifted up but when they are he hinders or takes a way the qualifications wherein they boast or some way defeats them So here as long as their Heart is right and stedfast in his Covenant he continues their Tranquillity but if they turn aside some Adversity is laid on them These two are the same unto the Body and Estate as Love and Fear to the Soul and inward Man the first is more Generous and Noble the other proves commonly more attractive Fear is the beginning of Wisdom but Love is the Accomplishment and Excellency thereof So it may be applyed to Adversity and Prosperity He is not a right Christian who doth every thing out of fear nor yet to whom Affliction is the principal Impulsive for there are in both an unwillingness and no full sincere Intention to please God. And what seems strange Those who are all for their own Safety and Deliverance having that alone in their
make as much yea more impression then worldly matters as it is of greater concernment Those Words whereby we shall be saved Acts 11. 14. are as gladly attended unto as the proposals of temporal Conveniency and Pleasure The Terrors of the Lord do as effectually perswade Men as they are beaten off from such a thing by its Evil and Danger When the Heart doth Love and Dread God it will Mâ—lt at hearing of the Law and Tremble at his Word Hereby the Kingdom of Heaven is opened unto all Bâ—lievers for when they hear thereof it is as if they saw it with their Eyes In the midst of Life they can look into the Chambers of Death have a Prospect of the Horrors of Dooms Day and the Misery of Damned Spirits which â—aisâ— sutâ—ble Affections and this is done by Words And the voice of VVords which voice they that heard intreated that the Word should not be spoken unto them any more for they could not endure that which was commanded Heb. 2 19 20. The Gospel was not brought in after such a terrible manner yet it being not in Word only but also in Power and in the Holy Ghost and in much assurance 1 Thes 1. 5. There being the greatest certainty that all will be fulfilled though it be in a still voice yet it causes as much and a more â—asting concern as those had at Mount Sinah Which declares all that God and Christ hath done for us since the World began and what is now a doing Christ sitting at the right Hand of God and making Intercession for us and how we are to behave our selves in the mean while and what shall be to Everlasting As now what is quickly spoken of is long in transaction for the Words of a Minute will comprize all the days of our Life here so what is or may be said of the succeeding one which is very much there will be a sutable space for fulfilling even all Eternity As Spiritual and Invisible things are discoursed of the hearer is stript and out of the Body not minding whither he hath any Flesh about him As there comes a Salutation the Babe leaps in the Womb the Soul lifts up her self at hearing of such things and is kept in from the World to come as an unborn Infant from this knowing that her spiritual Nature was designed for spiritual things all one as the Eye to see and the out ward Sences for things sensible It is her proper business to mind them and finds a like Gratification therein as the outward Rom. 8. 5. Man doth in his Employment and the good success thereof Let not the scornful Infidel come into our Assemblies thence Laugh or Imagine how the one sends forth Wind the others gape and suck it in think these to be the greatest Fools because The Preacher hath something for what he saith but they give and have nothing They Sow and Reap the Wind yet still they are the greatest Debtors and also wise in what they do If we have sown unto you Spiritual things is it a great matter if we shall reap your Carnal things 1 Cor. 9. 11. Neither do thou smile O ungodly Man for even that Reason and Inference thou pretendest to have for thus doing is a Spiritual thing As are all thy Principles of Evil those black Suggestions which arise from beneath the Imaginations of thy dark mind are not seen Why canst not thou likewise suppose that they are of a Spiritual nature and real which are from above God and his Grace which is written and manifested within us Do not go away in a slight cursory Apprehension but judge throughly and even thâ—â— mayest come to perceive of the things which we cannot represent to another but only by the help of Words They do as much transcend the natural Mans apprehension as Rational discourses the lgnorant and common Talk doth exceed the noise of brute Beasts All the Affairs of this World The Government of Kingdoms Transactions of Parliament Proceedings at common Law Administration of Physick are founded upon certain Propositions There are Rules and Skill as to inferiour Trades which are known by Thought Observation and so all the other Actions of Mankind both good and bad are the result of foregoing Thoughts which either are or might be made known by Words and therefore Whv should this be an Objection to Religion which is to nothing besides But here is an abuse and mistake the like whereof cannot be found in any other instance A plain Evidence there is an Enemy which doth strangely befool Mankind as to this one thing I mean that Deceit of resting in Words only as meer Devotion Reading or Hearing the Scriptures and Sermons or talking Godly without complying with what is prayed for and being doers of the Word One would think what Mâ—ses doth so often repeat was Impertinent Hâ—arken O Israel unto the Statutes for to do them Deut. 4. 1. This and the like phrase is repeated over and over in Deaterone ny and in innumerable places througâ—out the Scripture One might know as much without being particularly told thereof Yet the Wisdom of God fore-seeing this Deceit doth so often caution against it Nothing is more common in these days then the work done going to Church and there is an end But what is written in Gods Book and done in his Worship every least Syllable and part thereof is significative And who doth not think or do thereafter that Mans Religion is Vain and he is to have his Portion with Hypocrites and unbelievers Here is also a Lesson for those who instruct others Who say and do not Mat. 23. 3. Thou which Teachest another Teachest thou not thy self Rom 2. 21. Dost thou not conclude thy self because thou speakest against them which do such things and dost the same Herein appears the Justice of God that all those who fall under it shall even Condemn themselves and being convicted in their own Conscience shall subscribe to that as just and equal But what Wicked Men do in their own private Thoughts these do with the Mouth outwardly This proclaims our Judge Righteous because the Offenders affiâ—m Punishment due for such things but themselves Wiâ—ked and Foolish that still do the same It is a Marvellous thing that Reasonable and Wise Men should be deceived after this manner Whence doth it proceed â—uâ—from the subtlety of the Devil and that degree of Unbelief which would make it all pass for Words only even in those who profess to Believe and Teach the same There should be agreement between Thought Words and Actions for if the second do vary it is a Falshood and Lye if the third it is Dissimulation and Hypocrisie Cleanse the Fountain see that thy Thoughts be right and good then let thv Words and Actions be accordingly Let these be put forth and go together for saving thy self and those that hear thee Let them take from thy Mouth to turn into good Thoughts and Actions for themselves and tell
the other doth also The Souls that God hath made may be compared to so many Rivers which as they all come from him so are they to run through the Earth and to disembody themselves again into that infinite Ocean of Being and Happiness Now there is one Labours to divert the Stream to make it run another way or stop its course The first is sinful Pleasures the second is Negligence and Sloth The Soul hath some fore-Knowledge which way she is to go and an Inclination towards the right and thence whatsoever doth hinder and seek to turn aside doth also disturb If she would keep to this first Principle carefully observing the Original tendencies of her Nature and suspect every thing that doth in the least thwart that all the Devils in Hell could never deceive her for she might know the Connexion of Sin and Sorrow Indignation and VVrath Tribulation and Anguish upon every Soul of Man that doth Evil Rom. 2. 8 9. This contradicts the Pure and Spiritual part of us which raises those several kinds of Sorrow So the cure for it is by taking heed against Sin which is the Troubler of the Man By Repentance as to the past and watchfulness for the future Sorrow doth arise from other Afflicting Objâ—cts of Body and Estate and is the resentment of them but confine it to the Soul and it is occasioned by Sin only as that is divided in Evil Falshood and Folly all which are contrary to that Good Truth and Wisdom wherewith she is â—ndued and is to improve thâ—se Talents to the glory of our Master who will give a Reward according as every one is found Meet and Faithful There is a Vexation all along which would be sensible if not smothered when we do not Trade to his Use So on the other hand there is Joy and Complacency when we do Great Peace have they which love thy Law and nothing shall offend them Psal 1. â—9 165. And the Raâ—soâ—ed of the Lord shall return and come to Sion with Songs and everlasting Joy shall be upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away Isa 35. 10. That propension and natural tendency which is in Mans nature Of Melancholy to know God and to come into the way of his Commandments the workings of Grace and regrets of Conscience that Dissatissaction and Restlesness of mind for not doing what he ought and all those several things which incline to Repentance and Obedience do pass in the World for pure Melancholy It is an Aspersion cast upon sincere Religion where it hath an influence upon the Life and Actions where is universal carefulness against Sin and who will not comply with the meer outward Divertisment of Evil Lying and Foolish Talking he shall be Obnoxious to the Character of a dull and mâ—serable Soul. All Thoughts of God and the things pertaining to him are by the Ignorant and Ungodly thus esteemed and further are those Having a Form of Godliness but dâ—nying the Power thereof 2 Tim. 3. 5. Whatever is more then their size they would impute to the blackness of Blood an heavy flegmatick Constitution or such like This is one of the Devises of Satan to keep people off from Reliâ—ion in general then fâ—om the Truth and Sinceâ—ity thereof by raising such a Report which is commonly received and whilst he suggests not to give way to Melancholy he turns Men aside from the way of Peace Life and Blessâ—dness All Religion is irksome and tedious to those who are unaâ—quainted therewith and so it is with them who practice it a little but not throughly The Scripture is fulfilled as it speaks of that Enmity against God Rom. 5. 10. Rom. 8. 7. that Root of bitterness Heb. 12. 15. Acts 8. 23. that Aversâ—ess and Alienation Col. 1. 20 21. that Hatred and Opposition of Good the Stubborn and Perverse Spirit the Trouble and Restlesness those Fears and sad Expectations in the Wicked which are the cause of all this They may come to the Ordinances and outward Profession and yet remain the same still not transformed by the renewing of the mind The Word is found true as â—â—â—peaks of the reason of these things and why may it â—ot be believâ—d as it mentions the Love of God being râ—â—â—â—iled to him delighâ—ing in God and that which is Good that Joy Peace and Gladness of Heart those loving and familiar Appellations of Father â—riend Hâ—â—band the expressions of Kindness to us and our Thankfulness and Praise The Lord Reigneth let the Earth Râ—jâ—â—ce Psal 97. 1. Truly God is Goud to â—srael even to such as are of a clean Heart Psal 73. 1. Are all these written in Vain or for our Comfort Do others by sad Experience confirm the Truth of what is aforementioned and have none the happy feeling thereof Surely there are some whom the Scripture calls Blâ—ssâ—d who have the favour of God and are careful to preserve it in all Duty and Obedience It may be observed there are two manner of ways in the World Some in all their Actions have Conscience towards God others not The Scriptures declare the effect of both by Peace and Trouble one part is sensible of the disorder within And why may not others feel know and testifie of the good Promises For themselves might also if they would do the same things It were easie to make things clear if that Prejudice was taken away of judging by Examples and humane Sayings more then from divine Testimony and Truth Hypocrites and many who seem to be Religious but the Apostle by failure in one Christian Duty pronounces their Religion to be Vain Jam. 1. 26. do most oppose what is the Doctrine of Scripture They accuse their Brethren of Melancholy who abound in the Work of the Lord who spend their time in Meditation of his Law. They call Contempt of the World Stupidity the avoiding of sinful Compliances and appearances of Evil a sowre morose Temper not fit to live amongst Men The not running too much after sensual Pleasures is sencelesly stiled an heavy and sluggish Disposition which is not refined enough to receive thâ—m And what is done by the Grace and Fear of God are the effects of meer Melancholy Every avoiding of Sin and good Action to which a Misconstruction can be applied is by them censured It is not so much minded what the prophane Sinner saith but what comes from them who make â— fair shew in the Flesh yea the Teachers of the Law this is entertained by Inquisitive and Considering Men. It is dangerous for Numb 13. 32. any to bring an evil Report upon the good Land but worse for those who pretend to have searched it for though not in express words yet by manifest Conclusion they do the same as We must serve God and that so much which is pleasant but what is more is Melancholy for so are those Calumniated who go further and find more Benefit then themselves It is
11. 3. He gives preserves and continues our Health But yet what is corruptible and weak will wax old and decay Health consists in such an exact disposition of Humours which is easily disturbed by Violence from without Defect or Excess from within The Goodness and Wisdom above doth ordain Strength out of Weakness and continuance from tottering things otherwise it were to be admired that we are not Sick always instead of being so sometimes A Sparrow doth not fall to the ground without the Will of our heavenly Father Nor any Chastisment light upon the Sons and Daughters of Men without his Permission or Order He suffers such an one to fall under the harm of a second Cause or adverse Accident If we would search and examine to the utmost then confess and give Glory unto God we might many times find our Disease to be the natural effect of some Sin or Provocation We became at first subject unto Sickness by Sin only So if we reflect upon Gen. 2. 17. all our foregoing Actions and Circumstances There is some evil which insensibly alters and breaks the sound Constitution or brings it on Speedily and Violently The next thing is to be humbled for the same to accept the Punishment of our Iniquity Lev. 26. 43. I will bear the Indignation of the Lord for I have Sinned against him Mic. 7. 9. We must sincerely resolve if God should spare us this time to watch more carefully against the same for the future now to be unfeignedly sorry for it and to cry mightily unto God. The King of Israel is a Merciful King he will be Appeased and Reconciled Behold Happy is the Man whom God Correcteth Therefore despise not thou the Cbastening of the Almighty Job 5. 17. Then he fully perceives that false shew of Happiness with which Fools and Blind are deluded all along Which they might know in the mean while if they would consider it throughly as they do ever and anon slightly Outward things cannot give so much aid as they vainly promise They are all passed away as a Dream and cannot help in the greatest time of need My Flesh and my Heart faileth but God is the strength of my Heart and my Portion for ever Psal 73. 26. If the Conscience is accused by sin let the Sick Man cast it forth by Confession and Prayer and the Sea will cease from raging The mind will become more quiet Whether the Body dies or lives he is safe when he hath done all things to obtain the Mercy and acceptance of Almighty God. It is a sad Story of those who in time of Dangerous Sickness have made great shews of Reformation and Amendment and after Recovery have returned again unto Folly. And they have not cryed unto me with their Heart when they howled upon their Beds Hos 7. 14. Which word imports no true in ward Sorrow but an outward noise upon apprehension of Danger which goes off with it However God cannot be imposed upon he knows the Thoughts long before searches the Heart and tries the Reins discovers the bottom and inward reserves according to which he will judge So it is not what they pretend but what they will really be Those who have been for a superficial and slight Repentance which they did hope might avail if they should Die but if they Recover then to return to their former evil ways I say these should have done well to have considered What moved them to any Repentance at all the same should engage them to continue and perfect it For admit you should certainly live it is but a Reprieve only You will be Sick again or what is worse cut off suddenly And then things will appear exactly at the same manner again yea worse for the former Hypocrisie and Dissembling As also for that more Sin and Guilt is increased How many years may be added unto your Life is not known but it will be a sad thing to have lived Ionger to have committed more Iniquity and so Die hardened Impenitent or feigned at last At first recovery is uncertain for many have lulled themselves with hope thereof till Death hath been upon them Many things might be urged to disswade people from doing Foolishly and Presumptuously Their own Eternal Happiness or Misery lies at stake It is not a matter to trifle or deal deceitful with Be prevailed upon as you tender the good of Soul and Body to have your Repentance true and sincere By the Trouble or Pain of them think of the Worm which shall never die and the Fire which shall not be quenched and which are to be escaped from only this way Believe in God and Jesus Christ that all things contained in the old and new Testament are certainly true Faith and Repentance are necessary for all Men both in time of Health and Sickness which whoso hath according to Truth is sure for these intitle unto the Promises of him with whom we have to do Health doth consist in a regular Disposition and due Motion of each part of the Body None can see into himself or tell the exact manner how as to every particular I was made in secret and curiously VVrought in the lowest parts of the Earth Thine Eyes did see my Substance yet being imperfect and in thy Book were all my Members written which in continuance were Fashioned when as yet there was none of them Psal 139 15 16. None of us can look into the Womb or whilst in Life can see how all the Members and Parts within do work and move yet after the Body is dead we may perceive somewhat by Dissections which is guess and uncertain for if a number of Men should come into the Shop of an excellent Artist seeing his Tools and Instruments only One may think this another that and so may be divided but can never find out the exact manner of his Art. He that sees a dead Carkase unless he were put in mind by himself carrying about one of the same likeness would be at a stand to answer the Question Was this lump ever in Life He could never by his own Wit and Invention find out the way how it was He would also admire how each part both within and without did move and actuate So wonderful and fearful are Gods Works which puzzle the Understanding of Man. Whether it were to keep of Boasting or other causes yet God doth hold our Souls in Life by hidden and invisible Bands that whatever others pretend unto they cannot perfectly find out and see them The Lord Killeth and maketh Alive He bringeth down to the Grave and bringeth up 1 Sam. 2. 6. He hath kept this in his own Power All the ways he hath set out for Nature to go according unto are not yet known Indeed many of them have been searched after and some found but not all for then those Diseases would be Cured which were not first Mortal and Irrecoverable The prevention of and recovery out of Sickness doth depend upon
effect He did not therefore make Promises to the Poor or speak against the Rich because he was himself in a low condition for he might as well have been Born of a Queen and in a Sumptuous Palace as of a mean Virgin in Bethlehem the least of the Princes of Judah The Counsels Decrees and Prophesies of old might have been so fixed But the Son of God despises the Pomp and Glory of the World he slighteth them both in Word and Practise Gods Thoughts are contrary to Mans Thoughts for he speaks in Favour and Comfort of the Poor whom the World abhorreth and despiseth On the other hand terribly and to humble those who now are so much flattered and Psal 18. 27. had in admiration the significancy whereof themselves shall feel who do not mind nor take due warning The Scripture runs thus when it mentions that difference of State and Condition And whosoever intends to have good must follow the steps of the Captain of our Salvation taking him both sor a Lord and Example to do and to speak yea and to think as he did That we may have boldness in the day of Judgement because as he is so are we in this World 1 John 4. 17. And then will not be given so great Respect and Adoration to Riches only no fawning upon those who abound therewith For they have not so learned Christ Eph. 4. 20. It comes near to a Contradiction that the Grace of our Jam. 2. Lord Jesus Christ should be had with respect of Persons for that equals and makes us Brethren in Christ It was given to contemn Vanity and is of a different nature from Gold or precious Raiment and therefore in no wise to be more magnified by reason of those worldly Advantages the Person is in The Faith and good Works of those in ordinary State are not taken notice of but who have Riches and Honour of this World what they do towards Religion is applauded even by those who should Know Teach and Practice otherwise Though these do contrary to the Apostolical Canon 1 Tim. 5. 21. Yet God and the Lord Jesus and the Elect Angels will not prefer one before another they will do nothing by Partiality but distribute to every Man according to his work It is thus also in a lower step We find it by Observation and Experience if we never saw it Written The Poor Mans Wisdom is despised and his Words are not heard Eccles 9. 16. The Apology here is Because t is supposed that they who have Worldly Advantages have also better opportunity and means to get Wisdom and those cannot attain it who have them not Great Men are not always Wise Job 32. 9. and further Wisdom doth not depend so much upon outward means as those Endowments and Faculties God hath first implanted in the mind There is much upon the Improvement of them yet this is not necessarily had or hindered by worldly Aâ—â—â—d 〈◊〉 or Want for the first is often made an occasion â—â— Sensuality Negligence and Idleness None judges of a Tree by its bâ—ing planted in a right soil or dunged about or the likelihood to bear but by what Fruit it doth actually bring forth God may and doth raise up some without common Advantages whom he enlightens by his Grace and Spirit He shews his own Glory and Power this way and chiefly in them who had not much of outward abundance The Prophets and Apostles those Worthies of old both in Divine and Humane Learning were rejected and despised by that corrupt and foolish Estimation of judging the Man without the Man neither according to Body nor Soul but Land or Money which he hath no right unto from his own Nature but national Laws and Constitutions hath set out unto him Besides Wisdom and Truth is without the Man and not to be jâ—dged of by him The Blessing is sent unto the World through such water-Pipes which of themselves are dry and meer Engines to convey Who is so sottish to refuse the good because of the meanness of the Instrument that brings it A Man can receive nothing except it be given him from Heaven John 3. 27. God is jealous of his own Glory and sends forth his Treasure by despicable outward means that the Excellency thereof should not be in us and all praise should be returned unto him None doth refuse his daily Sustenance although it comes forth of the dirt of the Earth the Proud person doth not esteem Silk the worse because it is the Excrements of a Worm Yea all Temporal things if we look down to the Pit whence they are digged are mean and filthy which doth not prejudice as to them Every good Gift and every perfect Gift is from above and cometh down from the Father of Lights James 1. 17. They no have Defilements We are naturally unclean but this comes on purpose to cleanse us Sanctifie them through thy Truth thy Word is Truth John 17. 17. It receives no advantage but diminishment from the things of this World. One would think we were all under the Dominion of Mammon he is so much in Mens Thoughts It is a shame that Reasonable Creatures should esteem of one another according to a little Pelf or outward Gaiety but much more that Christians who if they were so indeed their Profession would as much advance them above the common Size of People as they are above Brutes if they preserved their Dignity should yet be carried away with the errour and absurd Partiality of the World. A sign how little they are governed by Faith and Reason but they are led on by Sence and Custom Which would do us most good will be seen when the Lord of all shall demand how we have done according Mat. 25. 14 19. to the Laws and Power he gave unto us Were those false opinions of things taken away as it would be a great help to our Duty so to present Peace and Contentment For the generality of Mankind being Slaves to the opinion of others do more according to what they think then themselves Such a thing could be let alone but the Fashion and Majority is for it and they must do as the rest Again they could be without it but Reputation and Esteem of others make it necessary Who go not according to Conscience towards God yet do upon the very same Principles towards Men for would they do the same to please and get Honour from him who is more then all the many Inhabitants of the World as they do from one another they were in the right Which seems to shew that what God requires is not only easie and may be performed but there is a propension in the Heart of Man to do even the same for he doth it in common Acts though he doth not stretch up this Principle to the high and right end Would he do so in Obedience unto God as to recommend himself unto others take and go according to his Estimation of things For
more strictly enjoyned nor greater Duty laid on the Priest then the People saving what relates to the distinguishing Office and Alms giving is not particularly mentioned under that All are the Creatures and Servants of the same God and ow the like Subjection unto him What if it should be said You likewise live by Religion for He unto whom it all relates holds your Souls in Life he placed you under such Parents from whom your Inheritance descended or gave you power to get Wealth but besides you ow your keeping of abundance to this only for here is founded Meum and Tuum the distinction of Right and Wrong Take away the sence of this all Confusion would come in Those in Distress and deep Poverty might use Rapine and Fraud and they could be no losers if the utmost was to be sent out of this Troublesome and Miserable World But the Wrath of God which is revealed here against all Vngodliness and Vnrighteousness of Men which is to be Executed in another place keeps things in order It is your Interest to be Religious towards God as well as Loyal to the King for he establisheth Kingdoms and property He made Man upright and when those Principles of evil came in afterwards did send forth his Mercy and Truth without which our Souls would be among Lyons The Proud and Scornful Men should have a care how they speak Contemptibly of his Institution What the Apostle saith 1 Cor. 9. 13 14. may silence them and the same God hath ordained that who maintains all the Order and Diversity which is in the World. Whatsoever is more then the Necessity and Conveniencies of each Family belongeth to the Poor and is their due It appears from Eph. 4. 28. that those in ordinary Employments are to dispose of what is more then satisfieth themselves so there is the same reason that those higher should likewise proportionably just keep up the distinction but otherwise come as near equality as may be for those under us would willingly have some Comforts of Life as our selves They are likewise Brethren of the same common stock the very sâ—me in Boâ—y and Soul partakers of the same Grace and Heirs of the same Hope Neither is there so great stress to be laid on this Duty for it is justice and not Merit called Righteousness Psal 37. 25. Psal 112. 9. Dan. 4. 27. a giving that which is due and equal Nor should they be Proud that do something towards it but thank God who enabled them for it is Duty Themselves should acknowledge Gods goodness that they are in such a Condition as to give Alms and not receive them Those rather are to be commended if any praise is due for what is Chedience who are partakers in cheerfully bearing their Condition Indeed unless the Scripture did speak expresly of a future Reward as it doth to this more particularly then any other Duty whether fore-seeing Mens backwardness and to give greater encouragement or to satisfie this doubt One that did examine the reason of things would scarce think thereof because they have the more already in hand to do it and a Steward that hath Money given him to lay out so much for his Masters use the rest for his own expects no more But God to shew his extraordinary Goodness and to make us more ready to supply the want of his poor Creatures hath already committed wherewithal by giving a more plentiful use and also a promise of someth ng more to come Some Primitive Writers have spoken too Hyperbolically concerning Alms Others turn them to merit of forgiveness of Sin. But herein they do exceed for so much is not to be depended thereon Alms do not make Atonement for Sin. Though some may be found who would give as largely as he in Micah for the Sin of his Soul yet it will not do unless it be repented of and forsaken It is not come to that for the Rich to have a Licence to Sin or the Poor to miss of Forgiveness for want of Money Neither is it such an extraordinary good Work above all others for things are to be stated aright It being a Temporal kindness to the worse part for all which they go away and die and it is not much minded so it is not to be compared to the good done to Souls for this ever remains The other is more then what is said To keep Life only to longer Misery for that is a poor Relief The Christian Charity doth or should go further even to have not only bare Necessities but Refreshments of Life also for we could not be so contented and they are likewise desirous of more The great Law Love thy Neighbour as thy self dictates thus much Thus we see how it standeth with our Brethren how God hath provided for them in his Grace and Revelation he doth his part but we do not ours As the Apostle argues Jam. 2. 15 16. It is the same a little higher We pray to God for them that he would Relieve those Afflicted in Mind Body and Estate and perhaps think hardly because they are not when he hath set out the means and left it in our power for if we would do as he hath said and commanded in Scripture all those several Afflictions would be actually Relieved They would be Comforted and supported in the mean time till God gives an happy Issue and Deliverance out of them which he will certainly do if we prepare and become worthy getting the Qualification he there shews This might be known by his Goodness and Truth already let any one fulfil the terms of the Covenant of sincere and universal Conclusion of the Chapter Obedience Turn from every evil way for the want of that is the only hindrance to Loving of God with all the Soul and all the Mind One Sin is the Root that beareth Gall and Wormwood and hinders all these good effects But whoso keeps himself from that let him seek after Knowledge for to that he is Commanded Then come and see how it is Written When the Law of God is in his inward parts when The Kingdom of God both in Word and Power is within him there is a Remedy for all manner of Adversities by comfortable Thoughts to the Soul. What things may be known without there is no need of particular mention in Scripture When that Reason God hath given prompts to outward means this shews the lawfulness of them for Ease and Deliverance may be sought for the Body as Comfort and Freedom to the Soul. And further it is excellently consulted as to the Afflictions of Estate O ye Sons and Daughters of Sorrow be fully assured that God is Good still All the Paths of the Lord are Mercy and Truth unto such as keep his Covenant and Testimonies Psal 25. 10. Think of Almighty God by his Works and his Word and from the good and usefulness of things pertaining to us Let us know our selves remembring we are but Men and imperfect Creatures
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
But there is a real fear it may be otherwise and the sence of future judgment is not quite razed out of their minds with all they could ever do so they endeavour to lengthen out an uneasie life and put that afar off which they dread as the inlet to misery What doth it signifie to fly a little from that which will at length overtake them And how bitter will that be when it comes to grasp the thoughts whereof are so astonishing Such devices do manifest both Folly and Misery for would it not be better for them to repent and bring forth Fruits meet for Repentance and then all this would be avoided under which they groan For the good Man by obedience fulfills the condition of the promises so they belong unto him He is continually storing up comfort against his dying day and therefore not tormented with the apprehension thereof It is not unpleasant unto him to consider of leaving his Fine House and Lands who hath a firm expectation of better things in Heaven The faith and hope of this do very much Mitigate all the Miseries he meets with here that they are as none at all It is generally granted he is more happy then others in reference to another life and the inconveniencies of this but is he so as pertaining to present enjoyments Yes assuredly for our excellent Religion doth not take them away but only prescribe a more excellent manner of receiving them It pares off what is insipid and hurtful it takes away nothing of the Man but Folly Falshood and Extravagancies Every Creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the Word of God and Prayer 1 Tim. 4. 4 5. And to our selves it is rectified with Temperance and Moderation for hereby a greater and more sincere pleasure is perceived then the Glutton or Wine-bibbers can boast of Sobriety gives a relish to every thing Humility takes away Ambition and Insatiable desires and brings Contentment and Rest to the Soul. Charity delights by a Blessed Sympathy He that distributes willingly rejoyces with him that is partaker of the Alms. It is more Blessed to give then to receive As for his Family and Government over his Servants there are Directions given Col. 4. 1. Eph. 6. 9. 1 Pet. 2. 18. 1 Tim. 6. 2. Tit. 2. 9. Job 31. 13 14 15. Psal 101. 6 7. Both observing their respective duties they live more comfortably then where neither do For Company if he doth not more converse with all sorts then Necessity and common Civility oblige unto yet he is not therefore deprived of the Pleasures of Society and what delight can any one endued with Goodness or Wisdom take amongst them who find none within themselves buâ— in Wickedness and Folly Who cannot be longer Merry then whilst Sinning Depart from me ye evil doers for I will keep the Commandments of my God Psal 119. 115. There is conversation enough to be had amongst the Good Prudent and Sober part of Mankind He may have for Company Godly and Learned Ministers who must necessarily be acceptable to good Men these being the two great Qualifications which can render conversation truely useful and pleasant The Scripture doth admonish of our demeanour towards them Exod. 16. 7. Deut. 33. 10 11. Lam. 4. 16. 1 Thes 5. 12 13. 1 Tim. 5. 17. 1 Cor. 4. 1 2. 2 Cor. 5. 18 19. They are Ambassadors of Christ and we signifie the respect and honourable esteem we have to any King by shewing the like to his representatives They are the outward Instruments through which God sends blessings to Mankind who instruct and exhort them to lay hold of the greatest Good so unless they love not the Lord Jesus nor themselves or are horribly ingrateful they must receive such with honour and good will. Many exclaim against this kind of Doctrine What be Priest-ridden But who are those which take up such a Proverb of reproach He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Said our Lord to his Disciples from whom are derived Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the body of Christ Eph. 4. 11 12. Let people have a care how they speak contemptibly of this order of Men. Had we lived in the days of our Fathers in the first Ages of Christianity we might have seen Kings and Emperors shewed them that Civility which now the meanest Laick will hardly vouchsafe But let not those who are Novices or corrupt in Life and Doctrine hence take occasion to be lifted up with Pride for so began the Usurpation and Errours of the Roman Church or expect any estimation unless like those primitive Men they are ensamples to the Flock who did not only Preach but follow the steps of our Saviour in Humility such as spoken of 2 Cor. 4. 5. And were not puffed up but did thank God for the good will of the People and were more industrious and faithful in their duty Such even in this time however placed in the Church whether over a Diocess or single Parish are equal Company for those of highest Rank and whoso feareth God will esteem them accordingly In the next place succeed his faithful People I am a Companion of all them that fear thee and of them that keep thy Precepts Psal 119. 63. Said David the King. Much less should it seem strange and odd for those of inferiour Quality to do the like Why should any one refuse it Either Pride of Heart which must be taken away or Custom of the World but an evil Custom is not to be complyed with Why should we over-look our Brethren or separate them from our Company God admits the meanest to Communion with him and will receive them into his Presence Are we better then he They are to be admitted amongst Angels and Archangels amongst all Saints where estrangedness and keeping of distance shall cease What is any though of the most exalted Condition to disdain their Conversation in the mean while If this mind be in him he may be contemned by God for despising his Servants who are the same with himself for those things which make the difference are without the Man and were never given to thrust others far from him If he thinks himself too good for their Company on Earth how knoweth he but God may not think him good enough for their Company in Heaven And then they will take up this Saying Lo this is the Man that slighted us would not come near us we forsooth were not worthy of him but see what his Pride is come unto God hath rejected him now he would be with us if he might The Obad. 3. Pride of thy Heart hath deceived thee To prevent this Danger there is for imitation the Resolution of the Royal Psalmist To the Saints that are in the Earth and to the
much pining or starving thereof The Apostle saith verse 25. Every one that striveth for the mastery is temperate in all things alluding to those who did Dyet themselves for the Olympick Games Which plainly implies that we are to manage our selves so as to be more fit for the Service of God and that we may get to Heaven Now it is evident we can better serve him in Health then in Sickness and it is more accepted when done with a willing good Heart If we may be still spiritual minded not taking off our Affections from God and the things above to set them on small and perishing comforts If we can avoid Sin without so much rigour If we set a part some time for Fasting and Prayer I know not what mean those harsh disciplines that famishing all the Life long for it is not a shriveled skin nor pale looks nor a lean Carkase which commends unto God but A broken and contrite Spirit a Soul little in its own esteem contracted and become in intire subjection unto him which hath the Body under and both in obedience unto God. That extream Mortification hath been turned into a gross mistake and Superstition The cruel afflicting ones self comes near to the Prophets of Baal who cut themselves after their manner with Knives and Lances till the Blood gushed out upon them 1 Kings 18. 28 so are the self-Whippings and Scourgings of Pagan Christian Rome and alike are the ways of the Heathen and false Religions throughout the World. But the King of Israel is a merciful King He doth not require these things at our Hands He doth not Afflict willingly nor Grieve the Children of Men Lam. 3. 33. Neither should they do it foolishly themselves What deserving is there utterly to refuse what God doth give God would have in this place the Humiliation but in no wise the Misery of his Creatures He at present keeps them off from true and perfect Happiness that being reserved elsewhere but denies not their Comfort and Refreshment He is not now unwilling that we should be Happy but then we should be so puffed up that we would not have him Reign over our Hearts He would not have us run away from those things which are set forth for a tryal of our Obedience having as it were hedged us in by ordering that to be had in things absolutely necessary which we cannot be without Another kind of Moderation is conversant about Apparel which was designed against the pain of Cold and shame of Nakedness Of Apparel This calls again to remembrance our Misery and Want for such an help is found against it and therefore those who place Happiness in Meat Drink or Raiment consider not that it is only as Physick for remedy against foregoing Evils Hunger and Thirst Cold and Shame and how much better it will be when we shall be made Perfect and altogether without them as it is to be whole and have no need of a Physitian God in clothing us at present with Garments of Flesh which are weak and filthy mean and contemptible seems to check hereby the aspiring temper of Man for nothing is so much provided against Job 33. 17. as Pride Though he endeavours to strive against it making that an occasion to lift up himself which should humble and abase him The Word of God is a discerner of the thoughts and intents of the Heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do Heb. 4. 12. 13. He will judge and recompence according to the secrets of the Heart Those who are to discover in order to turn away Iniquity from Jacob by laying open the Aggravation and Sinfulness thereof may by a malicious Interpretation be thought like him that accuses our Brethren before God day and night But then this Charge would fall upon the Prophets Christ and Apostles and all faithful Teachers The case stands thus Every Mans final condition is to be determined by God and his own Heart He knoweth all things and that knoweth its own Sin. 'T is the motions of that which commit the evil And those who are to convince of Sin are to reprove and not to be our Judges to Warn but not to Condemn If the thing be so they must repent and amend if not they only admonish and exhort to take heed and there is no harm done They enjoyn no Duties but set up the Mark again which was almost fallen to direct in the Way to Heaven They make no Sins but raise up the float which was sinking to keep people from Shipwrack and Perishing The great Policy of the Deceiver of mankind is to bring them off from God to lose their Knowledge of him and the Sence of Good and Evil whereas on the contrary it hath been the Business of all true Messengers sent from him to †Isa 58. 12. restore both as much as they could The less Conscience and particular Examination of their ways the less conviction of Sin there is be sure no ripping of it up from the bottom the generality of the World think so much the better For ever O Lord thy Word is settled in Heaven Psal 119. 89. Those Laws and Rules of Obedience and Sin have been long since fixed up and all the World shall be judged by them so they are to take notice of and prepare themselves accordingly now they are in the way What Sin or Harm is in Clothes is commonly asked In truth none but in the Pride and Excess of them for otherwise the Word of God would not make express mention of them as it doth Isa 3. 16. c. Isa 32. 11. Jer. 4. 30. Psal 73. 〈◊〉 Zâ—ph 1. 8. 1 Tim 2. 9. 1 Per. 3. 3 4. Evil doth intermix with every thing here even to what we are fed with and do wear The evil accompanying Raiment is Pride which divides it self into forgetfulness of God or despising our Brethren who are not so arrayed Yet they that wear soft Clothing are in Kings Houses Mat. 11 8. So they may be used for distinguishing of Condition Let thy Garments be always white Eccle. 9. 8. which intimates another end of Decency and Comeliness If fine Apparel doth not take off from the Love and Service they ow unto God If they do not set at naught or less esteem him in vile Raiment If they do not place more Happiness then as it barely ministers to Warmth Modesty and Comeliness If it doth not engross too much time and other evils are separated then they may use what God hath afforded for Clothing improved with that Art Psal 45. 13 14. and Skill he hath given to Man. But considering withal The Soul is more then the Body and the Body is more then Raiment Luke 12. 23. And more care should be had for them both then for these appendages to the latter There is a Resurrection and Immortality