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.
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
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
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
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
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
of God as others do for their Prince If they would suffer a short dulness of Spirit as they go on through Fears and Cares for their earthly Sovereign then the blessed Work would begin continuing in Obedience and Godliness And Courage would carry them through all the Stages of the Christian Liâ—e It is as well employed this way as to get Honour a great Name and advance his Fortune It is as valuable a thing For the Righteous to be had in Everlasting Remembrance as to be slain in the Field knocked down under the Walls of a City buried in the Rubbish affording talk thereof for two or three days and so be utterly forgotten The Inheritance incorruptible undefiled God hath promised that Honour which shall be to those that Honour him do remain when all their Riches and Renown are expired and gone If it is not so let them accuse us as False Witnesses who from Gods Word and Spirit have testified of these things If they have fought the good Fight and the Crown is not given them let Me be found one of the Imposers upon the World let them suspend their Censures and Frowns until then and I cheerfully submit to the great Event of all things Certain it is the Courage according to the World comes to nothing with all the Castles Built in the Air the phantastick Projects those devices of Mans Invention the Rumors Stirs and Commotion of Wars that Domineering being Great and Terrible all these are Bubbles of a little longer continuance which break and dissolve into nothing Fenced Cities turn into ruinous Heaps and these in process of time are so changed that they are not discernable from common Earth but by a small Hillock or Rising we know not what it means Those goodly Armies that once looked big and blustering so stately and of large extent yet after the day of Slaughter they are thrown into a common pit and all their Carkases will not amount to so much as an ordinary pile of Faggots Their Name and Memorial is perished with them As natural brute Beasts made to be taken and destroyed 2 Pet. 2. 12. Or rather worse in that they go about sowing Death till they fall themselves a paralel of which cannot be found in whatever lives upon the Earth besides Who can refrain to burst forth into Tears for the Folly and Misery of Mankind that foregoing such excellent and worthy Principles they should take up with base and destructive ones God hath shewed them a way how they should exert their Valour and Activity for noble and assured ends to take his Kingdom by Violence All the mean Acts are as reasonable and praise worthy as in Conquest of the Kingdoms of the Earth When they are called up to the Heaven of Heavens which are so exceeding Great and Eternal as may be seen by the outward Courts yet they should scramble for a few Mole-Hills which are quickly overthrown and turned into Dust or themselves before In the Christian Warfare there is no hating one another all are Contenders and there is room enough in the Celestial Mansions for ten Thousand times more then all the Inhabitants of the Earth Yet here they continue to Kill and Slay not out of Necessity as we do Beasts for Food but to gratifie Pride Ambition and Revenge to dispossess them who have more right then themselves to turn them out of the World because they will not make way This is repuâ—ed Gallantry and Honour A strange way to Immortality as those of old foolishly imagined to Butcher here and by cutting off before the time to make Mortality more Mortal What fancies doth the Abaddon instill into Luct de fals Relig. Men Lactantius observed of his times and they now continue the same That to Kill or bring into Bondage free People the more Men did Afflict Spoil or Murder they would account themselves more Noble and Eminent and being taken with a shew of vain Glory put the name of Vertue to the greatest Wickedness This may be interpreted to weaken the Hands of the Men of War Jer. 38. 4. But it is only what is agreeable to the Laws of God and Truth which set up the Happiness of Mankind as going back from them is Destruction and Misery Reduce all Mens Transactions and Affairs to their Good that whatever makes for it may be followed and what doth not may be taken away for that tends to the contrary There is no indifferency in things such as are said to do neither good nor harm for they do one or the other either Save or Destroy We know who came on the first Errand The Prince of Peace whom God hath raised up to be a Prince and a Saviour So he is to all those who obey and entertain him But upon refusal of subjection to his Laws comes in the other of course who hath his name Apollyon These two divide the World The one hath honest meaning and the excellency of Reason which should still put it self forth Satan to keep up his Kingdom hath all the Tricks Devices cunning Delusions to befool poor Mankind representing such glorious Conquests such Fame and Briskness and secretly sets forth Religion as dull and regardless of any thing fit for little and narrow Souls it emasculates the Spirit making Men fearful and despicable The doubt lies whose Affections are catried towards the more Noble end The one is for Heaven and Eternal things the other for Earthly and Temporal The one for what comforts in Hope and Expectation being most satisfactory in the end the other is concerning what breeds restlesness regret and disappointment The one is for what hath all safety and real good to Men the other hath nothing but uncertainty and evil If Christianity were universally observed there would be no Sword or Spear to be seen throughout the World. There is no harm in this But now it is only by some and not by others thence do arise Wars and Fightings Yet whatsoever Kings will go according the direction of the Gospel as it is at their Peril if they do not must engage in no War at all but Defensive or for Reparation of great Injuries and that all fair means used first If it be possible as much as lieth in you live Peaceably with all Men Rom. 12. 18. Some are such Enemies that when we speak to them thereof they make them ready for Battel so they are to be brought over this way Here our excellent Religion suffers thereof for the Wickedness and Baseness of those who have no Vnderstanding and must be held in with Bit and Bridle Psal 32. 8. And when they break out are to be tamed with Whip and Scourge Those Primitive Christians who did Fight under the Heathen Emperours did altogether as Valiantly as others We have heard of several Armies of the Religious that have acted more worthily by the Grace and Fear of God without Drunkenness Inconsideration and Unbelief as who have went upon these Principles The Objection is
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
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
and know not what to say else it comes in after and only for want of other talk These act unworthily towards him who is most Great and Glorious So speak ye and so do as they that shall be judged by the Law of Liberty Jam. 2. 12 The rule of Action is the whole Scripture as it relates of Actions towards God our Neighbour all which may be judged of by Mat. 7. 12. and to our selves Gods Glory is to be the end of all 1. Cor. 10. 31. By his word all the Actions of mankind may be determined whether good or evil Where no Law is there is no Transgression Rom. 4. 15. And where there is either going contrary or leaving it undone is Sin. Eschew evil and do good is a comprehensive Command reaching to all our ways The example of our Lord Acts 10. 38. is obligatory to all according to their Capacity and Station to do what good they can whilst in the World to profit whom they are able but to hurt none Whether ye eat or drink or whatever you do Respect is to be had unto God for his Government extends over the whole Man even the thoughts and intents of the Heart All the faculties of Soul and Members of Body are to be made instruments of Righteousness unto Holiness which were before instruments of Sin unto Iniquity This is a blessed change which every one would have if he did throughly understand the true worth thereof but an Enemy doth hinder whom the Captain of our Salvation would enable to resist if he would follow the directions and use the Power given him He prompts and inclines when the other doth beat off The Temptation is near the same with our Lords invitation who promises rest the other makes a proposal and offer of Happiness If the poor Man is overcome by cunning perswasions then he is held Captive he hath leave for a while to intoxicate himself with Pleasures that he may not be sensible of his enslaved condition Outward objects are provided to divert him from looking within by these as Children with Toys the Soul is deluded some time but at length grows weary He finds no real satisfaction in any thing he knows not what to do Conscience will move him towards Repentance Then comes the evil one to affright him from considering of his ways If the evil spirit is in danger to be cast out he doth foam and rage the possest is in as great a combustion as if he were cast into the Fire and therefore some fearful Souls will rather endure the Bondage still then bear the trouble of driving it out like silly Patients die of their Sores rather then suffer them to be searched to the bottom But there are others who dare grapple with this power of darkness Fasting and Prayer are excellent Weapons the Soul being freed from the clog of Meat and Drink is more strong and vigorous so fitter for the Combate by the latter he is called to assistance Who for this purpose was manifest in the Flesh that he might destroy the works of â—â—e Devil 1. John. 3. 8. When the strong holds of Sin are pulled down the Enemies turned out the Conqueror will succeed in the room Christ dwell in him and he in Christ If a Man love me he will keep my Words and my Father will love him and we will come unto him and make our ahode with him John 14. 23. If he know when he is well he will endeavour to continue so not admitting of any Sin least bâ— the â—ilthy smoke thereof he should offend and cause to go away the undefiled one of God who holds his Soul in Peace and Blessedness This condition any one may arrive at through the Grace that came by Jesus Christ A Prize is put into our hands which if we have the heart to use the means we shall certainly obtain It is no great matter only to obey the Gospel which is what a wise Man could choose to do if no recompence of reward was to be revealed hereafter for such true satisfaction which nothing else can give arises to the mind through well doing that this alone is sufficient motive There is more sincere Pleasure in abstaining from evil thoughts then yielding to them the mind is serene and clear and meditation of good things is sutable to its nature hath neither Shame nor Repentance following it What are called common and indifferent things they do equally divert as what are sinful and strange To speak the truth is natural there is no difficulty and trouble to find out evasions or avoid self-contradiction There is no danger for him to be entangled in his talk who speaks nothing but truth for that is consonant to it self Lying is shameful and hated who are addicted to it would not be accounted so it is odious in the opinion of the worst of Men. Slandering Flattery and other Sins of the Tongue are abominated by all that have but common nature and ingenuity As for vain Swearing those who use it will acknowledge there is no Pleasure nor Profit yea but there is â—ashion and Custom 'T is strange that one is not reputed a compleat Gentleman unless he affront his Maker nor a Souldier without bidding defiance to the Lord of Host Doth it souâ—d great and majestick But how improper is it for a Worm of five or six foot long to use it against the express Command of him describâ—d Isa 40. 12 15 17 22. And who hath said which he hath also fulfilled in fore-going Generations I will cause the arrogancy of the Proud to cease and will lay low the Haughtinss of the Terrible Isa 13. 11. Did men really believe and consider his Infinite Greatness Power and Truth who hath affirmed he will not hold them guiltless that take his Name in vain they would not do it so often upon the meerest trifies If they are such Fools to say in their Heart there is no God Why are they yet greater to take that in their Mouths which in their imagiâ—ation is nothing But his Being is as true as that there is a World and any thing in it more certaiâ— then that they live for he was before and so remains notwithstanding all their silly fancies Themselves will find there is a God that judgeth the Earth and when he cometh Every one that Sweareth shall be cut off as on that side Zech. 5. 13. They are the more inexcusable because they have so little Temptation to this Sin the commonness whereof seems to be imputed to that perverse humour of some who will therefore do it because God hath forbidden it Be not Merciful to any wicked Transgressors Psal 59. 5. Perjury is Infamous amongst all Nations some have thought no punishment too severe for it God is highly provoked and dishonoured the forsworn Wretch as far as lieth in his power makes him an Instrument and Partner to his own deceit and malice As if the fountain of Truth were false as himself he calls
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
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
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
establish among us The whole course of nature is a Lecture on this Subject of Government so those which would have none must turn the World up-side down Who dâ—â—es such a strange attempt But as there have been unusual and prodigious Comets which have blazed for a while and threatned destruction so there have not been wanting incendiaries here below who endeavoured to set the Earth on a Combustion but themselves at last were consumed in flame they kindled There have been some Enemies to all Government but very few All Mankind of every Country Nation and Language who have not extinguished their reason nor been transformed into the Satyrs of the Wilderness have alwaâ—s had among them some kind or other when they have pulled down one Form they have set up another There is no living amongst Men without any But this sort of alteration is commonly long before accomplished and there are in the mean while violent contentions among the people some crying for this and another for that and perhaps none know wherefore Then the word is drawn against our own Country Men One is dashed against another even the Jer. 13. 14. Fathers and the Sons together Neighbours and Kinsfoâ—ks pursuing one another to death for every battle of the Warriour is with confused noise and garments rolled in blood We may see goodly personages wallowing in their own gore trodden under foot and no Isa 9. 5. Man to regard them we may hear the cruel instruments of death bellowing forth wo and destruction the skreeks and groans of dying Men. There is a multitude of slain and a great number of carcases they stumble upon their coâ—psâ—s a real landskip of misery occaâ—oned by their own sin and folly They thought it at first a Nahum 3. 3. fine and gainful thing to be disturbers of a quiet state and it is to be feared further on for seditions exclude Men out of the Kingdom of God Gal. 5. 20 21. So they hinder future happiness and also the present both as to others and themselves such have an inward â—ret and are tormented at as they think the ill administration of publick affairs Like sick stomachs which turn sweet into bitter so their fancy doth misrepresent even the good and just actions of those in Authority They have a strange art of interpretâ—â—â— all things to the worse so when they come to consider and chew the cud they relish nothing but biâ—terness they spend their days in Sorrow which is wholly their own fault and their life becomes uneasie to them If they have some natural courage which in proper acceptation is not for they cannot bear the present evil and run blindly into the other they conclude death is rather to be chosen When this principle is once taken up then through instigation of the Devil who is never wanting when he hath opportunity of suggesting mischief they form desperate designs not caring for their own they will attempt anothers life and him they lay in wait for whom they vainly and falsly think the Author of all their misery reasoning within themselves If their wicked imaginations should take effect then they shall be eased of all their grief but if they should miscarry they would be freed from a wretched life which before was so grievous that they can as willingly endure it to be taken away by the hands of an Executioner as their own And indeed if it was not for the succeeding Eternity these Sons of Belial these accursed Traytors were wise in their undertaking but they are blinded or holden up by Wine and Pride as not to consider of this or otherwise they would never by such steps ascend up to this high crime The Law is good if a Man use it lawfully knowing this that the 1 Tim. 8. 9 10 11. Law is not made for a righteous Man but for the lawless and disobedient for those that despise dominion speak evil of dignities and do those things which are contrary to sound Doctrine the peace of their Country and themselves Who will be neither convinced by Scripture nor Reason nor Self-love must be concluded under the number of those obstinate Souls with whom nothing prevails The Spirit that lusts to Rebellion is too far ingrafted in them but surely none is come to such a degree of evil Principles for then it would be as vain to say any thing more to such as to wash the Ethiopian White And it would be equally absurd to compare these with the Loyal and Obedient who are more happy in this life as to confer bitter with sweet for these have that acquiescence of mind which was once in the Israelites who were so for a Novelty which they were always obliged to be in duty Whatsoever the King did pleased all the People 2 Sam. 3. 36. But it may be surmised What if our Rights and Liberties should be invaded and those in Authority should take too much upon them as to become Arbitrary Unjust and Tyrannical This is the reasoning of flesh and blood against the Commandments of the Gospel and in like manner against forgiving Injuries We are not to go according to the dictates of Fleshly Wisdom or of natural and present preservation to inherit the Kingdom of God To submit to a light inconvenience for that is very consistent with true prudence But this is an Argument from an abuse which may happen and if that were sufficient to condemn or surcease a thing we might do so as to all for nothing is so excellent in its own Nature but may be corrupted Not one obligation or duty to God or Man but a seeming mischief may ensue upon it He hath been pleased to try our obedience in such kinds of relation if we do our parts we may expect the good and recompence thereof others are to perform theirs at their peril or encouragement Against a King there is no rising up Prov. 30. 31. Where the Word of a King is there is Power and who may say unto him what dost thou Eccles 8. 4. Against thee thee only have I sinned Psal 51. 4. Said David in his confession to God for the Murther of Vriah which shews he was accountable to him only for that wicked Action In the New Testament is a positive command of Christ Mat. 5. 39. But I say unto you that ye resist not evil which extends to what is done by those who have dominion over us and an injury offered by a private person Yet I will not be afraid to speak out if either should take advantage over Passive Obedience or the forgiving temper as to domineer or affront the more it is baseness in the mean while and it will be determined who acts best they who go according to the dictates of corrupted nature which is Proud and Cruel or who have it corrected by the Wisdom from above which makes it pure peaceable gentle and easy to be intreated Jam. 3. 17. Let them be never so great in their own Opinion
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
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
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
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
of the Thirsty to fail The Instruments also of the Churl are Evil he deviseth wicked Devices to destroy the poor with lying Words even when the Needy speaketh right Iâ—a 32. 6 7. The covetous Man doth not only diminish the Livelihood of the Poor but is still speaking against them when they seek for honest relief and is upon Designs to make them yet more low He gets all that he can from others and nothing is to be had from him but for things of absolute necessity If he is of sufficient Estate already then he injures by sordid keeping his own by raking clean and leaving no Gleaning to the Poor he doth no good not so much as with the Superfluities of his Estate but lays up for further Purchases Wo unto them that joyn House to House and lay Field to Field till there be no place that they may be placâ—d alone in the midst of the Earth Isa 5. 8. The Scripture doth not say any thing in vain for all must be fulfilled It is too well known already that a covetous Man whether of the greater or lesser size is far from doing Good to others that he is very prejudicial to Community All the pretended good is to himself and he hath a conceited Happiness If there was a strife among the Sins which was most delightful and expedient to single Persons Covetousness would have the more general Approbation for it seems to bring more durable good by getting Money which prevents all the discontent and murmuring occasioned through want thereof and furnisheth with all the necessary helps for wordly Happiness The wiser sort are given to this whilst they laugh at the vain gayeties and unsatisfying pleasures of others how they destroy themselves in pursuit of those things which do not profit when they can wax rich and live long There is a lasting and real pleasure in this as in other works of the Flesh It is granted that all sin hath some delight or conveniency but then the pain and evil is much greater and so it is here for Covetousness doth outwardly make a shew of Happiness and Wisdom but when a little laid open there may be seen more misery and folly The love of Money is the Root of all evil which while some have coveted after they have erred from the Faith and pierced themselves through with many Sorrows 1 Tim. 6. 10. The immediate grief of the Soul is irksome as pain of body and Covetousness causing that is â—qually afflicting as what only brings trouble to the flesh Whatever delight arises from this sin is cheifly by administring proud and pleasing thoughts and the Torment which doth accompany it is also by Vexation of Spirit Cares and distraction do prey upon the inward parts The Man is as it were toâ—â— asunder with anxious forecasting how to accomplish more gain Some thoughts pluck one way some another then are perplexing fears lest he should choose the worst way there is agiâ—aâ—ion and restlessness of mind till he is resolved upon somewhat and again trembling succeeds of the event It may be after all he is disappointed of the expected lucre When the affections are extreamly set upon a thing there is proportionable grief to miss of it and it is a further aggravation if it might have been had unless for such a mistake and foolishness This often happens to every one that is greedy of gain for he doth not catch all he hunts after so he suffers Weariness in the pursuit and more Sorrow in the loss thereof But when he doth obtain doth not that make amends for other disappointments Indeed there is some comfort when things happen according to desire but then likewise is more trouble when they do not one gainful design that is defeated brings more Torment then twenty which succeed well A little evil will counterpoise much good for that makes a lasting and deep impression of Sorrow when this doth only cause light and sudden degrees of Joy Which proceeds from Mans corruption and punishment since the fall and instructs him if he would learn so much that his Happiness is not of this World. It is so in them who have their affections most regulated but much more where those are loose head-strong and outragious The covetous cannot obtain all he proposes to himself Many things are out of his power and what are in there are several accidents and hindrances which grieve him at the heart Moreover Fire Theft Deceit Tricks and Law-Suits and such like things do often rob and spoil of a considerable part he possesses It is irksome to reflect that what was gotten with so long pains and diligence should be thus taken away If the murrain falls upon his Cattle a blast or unseasonable Weather upon his Corn he never thinks upon God so much as then for his heart to fret and conceive horrid Imaginations which he is ready to out with the Lord knows them all one as if he did but refrains for he would meet with the utmost detestation amongst Men if he should through his own covetous mind Blaspheme the Holy one of Israel If he doth not come up to this Abomination of Wickedness yet who is besotted to his abundance cannot endure any part thereof to be diminished without impatiency and murmuring He hath sufficient left in anothers Opinion but not in his own and therefore is enraged O if it had not been for this pull back how wealthy he had been why you are so still ay but he had been more wealthy and there is the Vexation When that is taken away which was glewed in it is as if part of his heart was rent away therewith It is a leading step towards Happiness for a Man to order aright his desires if these are fixt upon a sure and lasting good that cannot be shaken then he is happy but if he will let them out only upon an appearance of good which besides is tottering and moveable then his happiness is such also a meer delusion uncertain and without It may be compared to a Wave of the Sea driven with the Wind and tossed Sometimes it is near and again afar of Labour not to be rich and cease from thy own Wisdom VVilt thou set thine eyes upon that which is not For riches certainly make themselves VVings they flee away as an Eagle towards Heaven Prov. 23. 4 5. They are from without and who places his love upon them it must be subject to the same inconstancy They being in a continual ebb the Mans Soul moves with them being now a little puft up and then is brought low He is harrassed between joy and grief the one lifts up the Waves when there is emptiness underneath the other presses down with full and real cares which being close and compact sit heavy and grievous upon him Suppose a Man set on work to make an endless Chain which he begins link by link ever and anon one which he hath already made is broken which is vexatious to go
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
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
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
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
foundation of Faith and good manners How Religion is as it were turned into an endless prate and talk about controverted points They have unsetled well disposed minds by taking them off from the Doctrine according to Goâ—â—â—ness They have turned out of the way of Truth into Errors and Deceits The Infidels Scorners Carnal and indifferent Persons have been confirmed in their ungodliness thinking it as good to be of no Religion at all as to profess one with so much wrangling They make sport with the Absurdities and fallings out of the Religious Also the Hypocrites and Adversaries under the shelter of them do throw out their Reproaches and hereupon the Presumption of them which hate God increaseth yet more Whereas it might be considered that notwithstanding they differ and squabble yet they all agree in this That Obedience and Holiness is the only way to Heaven If they contend about Circumstantial and positive Duties it is about the manner In this they concenter that God is to be Worshipped And they all stand up with one accord for the Moral part the immutable Laws of Good and Evil. There hath been an expedient proposed and only wants to be put in use if what some would Arrogantly have in their Church be it no wise granted to them but what is most reasonable and due that there should be an implicit Belief in Scripture the Word of God. In all plain places believe them as they are but in the hard and difficult so believe in general whatever the Holy Spirit did intend was the very meaning of that place Whosoever believes thus much shall certainly be saved Nor doth this shut out knowledge and industry for that is a necessary Duty but after that used to rest in what we apprehend the meaning and that if any other is so we believe it See 1 Cor. 2. 10 11. Phil. 3. 15. Psal 25. 12 13 14. The way to Truth is by good Life and direction from above God is Gracious and Merciful he threatens none but only those who shall not believe on him and his Son Jesus Christ All Ignorances Errors and Mistakes that are neither wilful nor affected will be pardoned Let no Man lay any other Foundation and every one keep fast to that There is a great stir about an infallible Judge of Controversie and an unerring interpreter of Scripture Whereas the common and ordinary places do no more need any Interpretation then every common expression of this Nature is most part of the Gospel but for the Mysteries and dark Speeches throughout Holy Writ God will unfold and bring them to Light in his due time We ought to pray and through his Grace endeavour to be meet for the Holy Spirit which searcheth all things yea the deep things of God 1 Cor. 2. 10. We are to set our Seal that God is true and so is every thing contained in his Word though we do not presently understand it God may reveal many things in Succession of time and what he doth not none shall mis-carry for not knowing them The Promise is annexed to Obedience and not Opinion do this and live Yea Faith it self is in order to Practice Vnto you first God having raised up his Son Jesus Christ sent him to Bless you in turning away every one of you from his iniquities Acts 3. 26. All that Jesus did and said was to this end And whosoever doth really believe that he was sent from God if he is fully and effectually perswaded that those things are so which our Saviour hath made known that Person can never live ill if he let them sink deep into his Heart The whole Scripture as well as that particular Gospel Luke 1. 1. Is an orderly Declaration of those things which are most surely believed among us Whoso is of this number will order his Conversation accordingly In this faln and corrupt State of mankind Religion begins Of Repentance by aversion from Sin and Conversion unto God which is Repentance We are by Nature the Children of Wrath the Seeds of evil grow up into sinful Acts and Habits As soon as ever we come to years of the least Discretion and Knowledge there is set before us the good and evil way And this last seeming pleasant unto us from our Infancy and Childhood for therein also Sin breaks forth as soon as the outward Powers of sinning appear is most commonly chosen Should our merciful God have given us but one time to make our Choice and thereby eternally abide we must all have perished or not one of a thousand would have been saved of what are now For who is he that to his Original Corruption doth not add actual and continued Sin That to natural Depravation doth not add fresh Perverseness of his own All we like Shâ—ep have gone astray VVe have turned every one to his own way Isa 53 6. We do err and wander of our selves seeking out for green Pasture for those foolish and sinful Delights which we know not would rot and destroy us We would sain be Happy as soon as possible then that luscious and present appearance of good doth draw us away after it Did none take Care of us but our selves we must be consumed in this our Folly for we go away from the Supream and only Good and snatch at those things which are hurtful It pleases the Lord to put before us the good and the evil to prove whither we will be obedient unto him Whether we who were purposely made for him will by any thing be taken off from him Whether we will follow after what he recommends and eschew what he forbids so approving our selves obedient Children but alas We will not believe his Word for we would willingly have some Tryal by experience whether it be so or not We are not contented to trust unto his Goodness and Truth but for knowing of our selves What ingratitude Contempt and dis-belief do we shew unto God who is so infinitely above us What unparralled Condescention and Goodness is in him that he should be pleased to suffer it in this Wise When not only by the Excellencâ— of what he Commands but by the sensible disappointment and deceitfulness of what he forbids we may Taste and see that the Lord is good 1 Pet. 2. 25. We cannot go back of our selves he sends his Son and Bishop of our Souls who is the way John 4. 6. so we may know it he sends his Holy Spirit to stir and push us forward so that we may do it If that when it is fully known what is the utmost good in all the Pleasures of Sin when not withstanding all their vain Promises the Man is fully convinced of the Hunger and Emptiness of them When he is ready to perish Luke 15. 17. for want of true Satisfaction and Content and might have more in the ways of God if then he would return and come over unto him it is accepted Read and consider well the third Chapter of Jeremiah especially Verse 1
was for enjoying the Pleasures of Sin as long as he could and when they leave him to come in just soon enough as he imagines will save his Soul all for himself and nothing for God shall find how it will be accepted If we had right knowledge of the Godhead it would prevent abundance of mistakes and deceits in Masters of Religion Consisider him as All wise All-knowing with whom is Majesty and Honour Goodness and Power It is the wickedness of the wicked to Think that God was altogether such an one as himself Psal 50. 21. But whatever is of good report amongst Men there seeing himself is pleased to make such resemblances we may conclude that he will deal so with us as one Superiour dealeth with his Inferiour for which he is not blamed but commended in the sight of the World. The Prophet Mal. 1. argues after this manner very much to the present purpose and concludes the Chapter for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen Conceive him therefore so and we are obliged to do as much to please him and make way for his Acceptance as any Earthly Monarch whatsoever Is it irksome It would indeed have been better not to have sinned but seeing thou hast thou must suffer the difficulty of Repentance or that which is worse Put on a good resolution and the irksomness will wear of Be encouraged by what the Lord Jesus saith I am not come to call the Righteous but Sinners to repentance Mat. 9. 13. Joy shall be in Heaven over one sinner that repenteth more then over ninety nine persons which need no repentance Luke 15. 7. When any increase is mace to Christs fold besides those they had before Our nature is something aukward and averse to repent What to undo and recant to accuse our selves of fault folly and shame seems hard in our natural proud state Yet it is not unreasonable to confess what we cannot deny our imperfection and want of foresight It is an act of prudence to return from an errour and of such an one who is able to discern what is really good and profitable It is an advancement to a better state Was it not more unreasonable to do those things at first then it is now to leave them when they are discovered to be false and evil But chiefly which should have been mentioned in the first place seeing we have offended against a Great and Good God we are required Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God Jer. 3. 13. What is more just and equal What hath God deserved at our hands that we should be so Rebellious against him Whatever pride may suggest it is no undervaluing for us poor Worms to fall low on our Faces before his Foot-stool to lie down in confusion and our shame hath covered us to make our Sabmission unto him He is worthy of the greatest prostration from far more excellent Creatures and they pay it accordingly Whatever the prophane foolish and scornful Men think of Religious Sneakes yet the God whom we serve is of such Greatness and Glory that ten times greater reverence is most due unto him then either we do or can give but the day will come when they shall more creep before the Holy One of Israel When God shall tread down his Enemies Let them inwardly laugh or smile at our crying peccavi they do the same unto their Superiours who are but Earth Worms and they shall further take up the very same voice when it will be disinal and fruitless When they shall be rejected and find no place for repentance though they seek for it carefully with Tears Heb. 12. 17. We do buâ—â— now what through the goodness and Mercy of God may avail to his forgiveness and reward what they shall be forced to in vain to turn from themselves Gnilt and Condemnation We have no reason to upbraid or look little upon one another for so doing for it is the case of us all we have sinned and are worthy of punishment he alone is Happy and Wise who useth this means to prevent it It is just that the Soul should be in the utmost subjection to the Father of Spirits that it should both pray and endeavour to be turned at the command of him who fashioned it to comply with the will of him who did both create and also would renew it The first was done without our consent and power the second will not seeing God is to be glorified by our free obedience and himself hath enabled us to give it without our working together with him who transforms the hearts of Men. Because we can just refuse must we necessarily do so He hath ordered the heart so that it may turn either way and should not it go towards its first mover turn unto the Lord our God Turn thou me and I shall be turned for thou art the Lord my God Jer. 31 8. Turn unto me and I will turn unto you saith the Lord of Hosts Zech. 1. 3. There must be some work of our own to concur with Gods Act and be partaker of his gracious Promise The heart is re â—less and dissatisfied until fixed on its proper Object which is God alone It covers after this or that thing but still doth not find content wandring up and down in its pursuit after Happiness but never meets with it Every least appearance and shadow is catched at but the only true and chiefest good is not minded nor sought after My people hath been lost sheep they have gone from Mountain to Hill they have forgot their resting place Jer. 50. 6. As the Soul hath a natural desire to know God not in those who have defaced it with sensuality and brutishness but who exert the operations thereof as they should so when it comes to be acâ—uainted with him is in peace It can be contented for the present and wait some time for the full enjoyment of him When it is once sensible God is willing of his Creatures Happiness hath placed them here only to try them and all his dealings are Wisdom Truth and Righteousness When it comes throughly to know the order of divine affairs then it both admires and is satisfied with the whole will and good pleasure of our God sits down contented and patiently bears with the things of this present time and hopes for nay is assured of good things to come But however hath not the least doubt or fear of future Evils which is a very considerable difference between the Righteous and the Wicked Repentance first brings into this happy state frees from the Spirit of errour and giddiness makes him to leave off those unsatisfactory Vanities suffers him not to be still deluded with false Imaginations tedious travel and after all Vexatious disappointment When by reason of the pain and insufficiency that is in all things of this World there is an utter despair of Happiness
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
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
will not alter his doings to gratifie any one We must live by Faith in this World all the days of our appointed time we are to wait till our change come What is promised at present is granted now according to our Faith so it is and so will be as to what shall be revealed hereafter There is encouragement and sufficient certainty that our Breath is not spent in vain The Incense after it is gone off from the Altar presently vanishes out of sight and after those breathings of the Soul are passed forth the door of the lips they may seem to be lost and gone but they ascend up unto Heaven to the Vials full of Odours which are the Prayers of Saints Rev. 5. 8. Some descend again into invisible but sensible Blessings working for us an exceeding great reward against the time we shall be admitted there For this shall every one that is Godly pray unto thee in a time when thou mayest be found Psal 32. 6. Let us lift up our heart with our hands unto God in the Heavens Lam. 3. 41. There is one thing destroys the Nature and Efficacy of Prayer viz. Want of Attention wandring Thoughts that heavy yawning and negligent way of devotion now this cannot be utterly hindred for the flesh is weak corruption clogs a Multitude of outward and sensible objects do press into the mind The necessary affairs of life are too apt to intermingle with holy things Yet this being offensive and unbecoming the Majesty of God Those who love and fear him will endeavour what they can against it Look up unto Heaven and think unto whom ye speak who dwelleth on High and filleth all things this will stir up Reverence and Godly fear With how great awe and seriousness do the Seraphims praise him Isa 6. 3. And canst thou pour out words before him with sluggishness and negligence of Soul Look unto Jesus the Author and Finisher of our Faith who in the days of his flesh offered up strong crying and tears And why mayst thou not strive to do so likewise Call to mind thy past acts of Supplication how happy it would be for thee if they had been performed in an attentive earnest manner let this quicken thee the next time to give heed to the present and use diligence for the future that no opportunity may slip from thee without effectual fervent Prayer Say every Sentence with all thy might for there is no Praying in the Grave whither thou art going If thou canst mind one why not another So a Third and thus go through thy whole Devotion Suppose thou wert to die to Night and make thy Supplications all one as thou wouldst do then And though it may be ten thousand to one whither this is thy Case yet certainly this is and of us all that we must ere long appear before the Judgment Seat of Christ to receive for the Good or Evil we have done so it is near the same thing Reflect on the gliding Nature of time and as that passeth on try to make it as it were stand still by the most intense Prayer and other Good Works for all other things fail and perish when these are done in Order to what shall endure for ever Do not grudge at the loss of tirâ—â— for can it be laid out to better purpose Canst thou with more Comfort give up thy Account for this precious Talent then so many hours expended in the Worship and Service of God It will turn to more advantage then worldly Pleasure or Profit Trade and Employment idle Company or Recreations for all these with the living are just ready to be done away as they are already with those that are gone before But for what time is improved in the means of Grace and a Life answerable to them it tends unto immortal Glory There is more then a thousand years recompence for every minutes Work here on Earth For what dost thou come before the most High God Are they not The things that belong to thy Peace of greater Concern then Houses or Lands No Man that warreth entangleth himself with the Affairs of this Life that he may please him who hath chosen him to be a Souldier 2 Tim. 2. 4. It is not said he doth not meddle at all but doth not involve plunge himself in for this is a mighty hindrance to the things of God. There can be no Prayer made unto him whilst the desire sticks here below and again take it off and the Man can lift it up to God his Lot and Portion And therefore let him drive away all Earthly Cares or leave them behind when he goes up to Sacrifice If Prayers are offered up in a right manner they will stand in more stead then getting an Estate and labouring to be Rich. We should take as much Care in them as others do in their proposed Ends which quickly come to nothing The more one is abstracted from the World and present things he is better enabled for the Worship of God. In private he may shut his Door endeavouring to keep out all Divertisements In publick look to himself not observing others Devotions and neglect his own Every Person shall receive the Reward of his own Labour What others do what is that to thee Mind thy Self The World imagine this to be flat dull and tedious they speak as they find for it is so where the Heart is unrenewed and under the Power of any Sin. Who are alienated and Enemies through wicked Works it is aukward to draw nigh unto God It is violent and contrary to lift up their Souls unto a pure and Holy Being But it is not so with them who are cleansed from all Filthiness of Flesh and Spirit who hate every false way and in some measure are Holy as he is Holy and therefore he is sutable to their Desires Those fervours of Spirit that Joy of the inward Man are Riddles and Mysteries to those that pass by who have only a little taste by lip Labour or bodily Service but not throughly acquainted what true Prayer is The Morning and Evening oblation are acceptable to the obedient and devout as their Meat and Drink yea more as the Gratification of the Soul doth exceed that of the Body It is an exceeding satisfaction to propose a right and sure end to ones self and then all the mediate Acts towards this yield present Comfort and a blessed Expectation The great end of mankind is God He is worthy of all they can do for him of their utmost endeavour to please and approve themselves unto him For thou Lord art good and ready to forgive And plenteous in Mercy unto all them that call upon thee Psal 86. 5. There is a rejoycing when we do any thing according to Gods Will a certain Argument that we were made and sent here for this purpose only The Sun rejoyceth as a strong Man to run his Race Psal 19. 5. So it is in all created Beings We are the disobedient part
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
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
whim and conceit but stifle and not attend to that which may be aledged on the other side and so they willingly err in their Hearts The two great acts of Deliberation are about coming into the way of Salvation and doing enough to obtain For the first none can think but he must presently determine for it but to the latter there is the general deceivableness But in those manifold thoughts concerning that there would one come in still if not crushed to press forward to do more for such an exceeding good cannot be made too sure of We have an example in an holy Man of old who saith If by any means I might attain unto the Resurrection of the Dead not as though 〈◊〉 had already attained forgettin those things behind and reaching forth unto those things which are before I press towards the Mark for the price of the high Calling of God in Christ Jesus Phil. 3. 11 12 13 14. What earnestness of expression is here which only acquaints with his alike endeavours But this would lead to that strict precise way which goes under the name of Folly and â—rensie It is called so yea and esteemed with the uppermost thought They cannot throughly judge and pronounce it so Let those who have any reverence for God take heed how they speak of Him and his Ways which shine forth in his Servants We be Fâ—ols for Chriâ—â—s sake for whether we be besides our selves it is to God 2 Cor. 5. 13. If any thing is done that may have the imputation of Folly and Madness let not those of the same Profession endeavour to exposethem to the wicked and â—â—godly World. Christ himself had the same scandal Mark 3. 21. John 10. 20. so others 2 Kings 9. 11. Jer. 29. 26 27. Hos 9. 7. Acts 26. 24. The Jews were the Object of Scorn and Laughter to the Nations of the World. The Adversaries did mock at her Sabbaths Lam. 1. 7. Their Circumcision was a Proverb of Reproach So Christianity at first was esteemed foolishness by them and the Heathen World and these Scoffers are come down among us Who seem Worâ—hippers of God and say they are Christians yet these call others Fools and Mad-men for what they do only by direction of and obedience unto his Word They assent to the truth of that and therefore by that may be now discerned as it will be determined at last Who is wise or not if such an one is in his right wits or no. There are many things which eveâ— among the Religious are passed over for meer niceties and vain Scruples which are the Observation of some of the lesser Commands and seem to have been therefore given for tryal whether we would suffer Shame Reproach and be accounted Fools for the sake of God. That abstaining from all appearance of evil seems ridiculous for no other reason but because it is not commonly practised Where the Love of Christ is shed abroad in the Heart care is had of the least thing that displeaseth him as also it puts upon every thing which may be acceptable unto him Why may not such a comparison be used when the Apostle doth the like 2 Cor. 11. 2. Where is Love there is Fondness and many odd things are done which are well accepted And if we suppose this of the Soul â—owards God there may be even further those excesses and nimieties in Religion which undoubtedly are well-pleasing in his sight though they may seem strange unto the Ignorant As to the other charge of Madness let this be answered Where the Spirit of God is in a greater Measure in some then in others things may be done and proceed from this cause which are so commonly esteemed We must expunge many places out of Scripture confirmed by experience if we deny workings of Gods Spirit in these days but it is subject unto and keeps within the bounds of his Revelation The true Prophets of old did for the time shew forth some signs of Madness at least to be reputed so though they did still retain and had afterwards the free use of their Reason and Faculties Satan who doth continually set himself against God's Ways to keep up the mist oâ— ignorance and unbelief did endeavour to imitate in like things by shewing forth Fanaticism and appearance of divine Phrensie with consternation of Body and mind that it might go off and seem only as an ordinary Distemper or Irregularity in both There hath been observed a manifest diversity between the Prophecyings and Miracles of God the Illusions and lying Wonders of Satan The difference of things is very nice and critical which should be curiously and strictly examined and this would be as much to the confirmation of Faith as a slight view doth unsettle it Observe further between what things are in themselves and what they appear to others According to the capacity and understanding of the Judgers they are thought true or false whereas the nature of them is still the same in it self Many things which are the effect of natural Wit Art and Invention pass with the ignorant sort for Conjuring What doth exceed common apprehension may seem yea and be called by them Madness Or if they can a little conceive of its Worth and Excellency then the spirit of envy may find fault and misname it because of the consciousness of the want thereof The Heathen Festus cryes out Paul thou art besides thy self much Learning doth make thee Mad Acts 26. 24. He spoke at a venture he did not know what to think when Agrippa who had some knowledge though he would not utter it in his vindication did imagine otherwise he was better then some now who profess to believe the same things and yet would have seconded Festus his Imputation for the latter Reason In the matter of Religion which makes such a stir in the World where it is not understood nor universally complyed withall the great Object thereof is Spiritual and Divine things The carnal earthly Man doth not know what that means he may look upon it as the talk of those in Bedlam Spiritual and Divine What is that Whereas if he hath common sence and is exalted above the Beasts He may conceive thus much What is that Reason which is within him May it be felt or seen and is it not only to be understood That discourse and inferring one thing from another those pure acts of the mind may give him light and glimmering that there are other things of the same nature By this he may consider of Rom. 1. 20. and then he may come to judge of all divine Revelation The future things are said to be within the Vail and therefore cannot be seen as yet but take away that and they are described by the same in a more excellent degree then what is now before us The Promises of God are declared by Meat Drink Riches Pleasures Gold Peace Joy and such like of which we now taste and feel so the threatning by what
him whom it is impossible to lie His good things promised and reserved are altogether as worthy to be depended on And though they surmise the return may be long however it is short before and certain that we go hence and we will trust our God for what may be hereafter But what if it should be said that as to this present time we are no losers All things are desired for Contentment and present Happiness again we abhor and are afraid upon the account of Evil and Misery Now if God doth continue this still without so much of those outward means if he only permits the superfluities to be taken away but instead of them gives greater Peace and Satisfaction then they would yield What harm is in all this Those who take joyfully the spoiling of their Goods as some have done are in the same or rather a better condition then those who have kept them for they have not that degree of rejoycing And so he that can finish his Course with Joy Acts 20. 23 24. when Bonds and Afflictions every where abide him is as happy as those at full Liberty for they do not so Indeed all the inconveniences of this Life are little but when they are willingly submitted unto out of Conscience towards God he sanctifies and sweetens them unto us and we are contented as if we had them not all It is small whatever we can do to testifie our Love and Obedience unto God the utmost is to part with Life for his sake when it is taken away by Wicked Men God is pleased to try many of his Servants thus far to see what they will endure for him and to let the wickedness of Men go on that he may behold what they will do against him Let none object foolishness to the Sufferers For in their falling they stay on him who gave them and all Mankind Life and Breath What can be more reasonable then to Sacrifice that up unto him which he lent them at first to Glorifie God by their Death when he will raise them up again and reward them In all Christian Sufferings it is to turn gainer for the other World the more thou shalt endure the more thou shalt be Crowned it is a laying in a Foundation against the time to come and if I may so speak a putting Isa 61. 7. in for a greater share of Glory The more thou art despised and abhorred by Men the more thou shalt be had in honour for cruel Mockings and Scourgings there will be Commendations and those shall be healed and done away for being Destitute Afflicted Tormented will succeed greater degrees of the contrary Happiness I do not admire that those Primitive and Blessed Souls when they were lodged in the Body as we are now and beset with the same Temptations and of like passions yet did so desire Martyrdom and seek after Suffering even so far that they did run to a pious extream of well-meaning forwardness We again decline it as much their Faith was more lively but we that do stand in the latter days on the earth find that decay thereof our Lord foretold which makes Men willing to shift it off by lawful or unlawful means and when all these fail then only they are for turning Martyrs and Suffering for Christ It is a good expedient to begin by little and little and try first whether we can hold a Finger in the Flame before we expose the whole Body to the Fire Whether we can endure a little Reproach Loss to be forsaken and other trifling Inconveniencies before we come to the greater Afflictions of the Gospel The least have their reward If this be absurd and simple Doctrine it must be only so with Unbelievers Let a Plutarch or Epictetus who did see no further then this present time who might talk but did not know of more then the conveniency of this Life deliver that prudent Aphorism ' He that accomedates himself to the present affairs is Wise But we have not so lâ—â—ned Christ Eph. 4. 20. Indeed he hath taught us to flee from Persecution to avoid it by speed but we are to decline it by nothing which in the least tends to the dishonour of Him and his Religion by nothing that betwrayes Unbelief or Distrust or is any ways contrary to the Doctrine he gave us He left no Rules of Policy or common esteemed Wisdom for that may prove an occasion to being on sinful compliances and after making a question whether they were so or not see 1 Pet. 4. If any one suffer as a Christian not according to the common nâ—tions thereof but as it is written in the Word of God by living according to the Rules and Directions there And the Man is perswaded so in his mind that which now invites and approves of him for so doing will be his witness hereafter to find acceptance with Almighty God. There is no great danger of being mistaken for the lines of Good and Evil Duty and Sin are so clearly written in the Hearts of all especially of those who arrive to that eminency as to suffer for God's sake that he may perfectly understand them Such a one must for some time have done the Will of God and then we know what is asserted and by whom John 7. 17. for outward Profession or Hypocrisie may go a great way but not to part with worldly Interest or Life it self Whereas sincerity will oblige on still and he that really designs for the Kingdom above will pass through the Tribulation which lies in the way Therefore it is to be presumed he knows it and cannot avoid without going out which he will not do It is truly said The Cause and not the Passion doth make the Martyr yet if he who hath no Pride nor vain-Glory no Sinister impulsive but is acted by the alone Principle of a good Conscience whereof no Man can judge but himself however if he should be deceived as to that seeing it is not out of wilful ignorance for that is far from the Godly without question God will be Merciful and reward his honest meaning to serve and obey him An upright and sincere mind is very acceptable with him I will spare them as a Man spareth his own Son that serveth him Mal. 3. 17. Now if a Child should do a thing with a good intent to please his Father though he did not require it yet still the good will and intent is accepted the same it is of God towards us Men. If this be not true Divinity we are left at the greatest uncertainty that can be for we are all but Babes and Sucklings to God the highest acts of our Soul are but ignorance before him We cannot be Wise beyond our selves and we take the same manner to please him as our Superiours on Earth And according to this is the whole Scripture his own Revelation to mankind Only let us have a good mind towards God and the Spirit he hath given us 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
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
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
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
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
Gentleman and Idle Beggar do vary from it the one to his greater future account and the other to his present Misery But who considers of things and hath right apprehensions not corrupted with Pride or Sloth is glad and thankful that things are so disposed of and willingly reaches forth when they may be so had Thus it is ordered as to outward sâ—pplies the Poor are shewed and exhorted what to do but God to shew his abundant care of their Welfare hath also given to others a Charge over them As Deut. 15 7 8 9 10. the Reason and Injunction of all is added verse 11. For the Poor shall never cease out of the Land Therefore I Command thee saying Thou shalt open thine Hand wide unto thy Brother and to thy Poor and to thy Needy in thy Land. Here is only a Command given and no Compulsion Objects are left for the tryal thereof The Phrase is directed just contrary to the close-fisted World Open thine Hand wide but Man shuts it fast and will not be easily moved otherwise If the Grace and Authority of Almighty God will not do now as he spake the World into Being so he will at length send forth his Word and it shall be actually recompenced for all manner of Disobedience For the Needy shall not be always forgotten the expectation of the Poor shall not perish for ever God will make it up to them at present by inward Comfort and Contentment and by considering their Condition hereafter when theâ— shall see what others suffer for now shutting up their Bowels of Compassion against them He provided for them also after the same manner as the Earth to maintain us For he said let the Earth bring forth and it was so Gen. 1. 11. The Earth though dull heard the Word of the Lord. To Man he likewise Commands to minister to his poor Brethren expecting of him to be freely obeyed because he can therefore he refuses some do and some do not and even the first in too scanty a measure not according to the proportion God hath given them The generality do not at all out of Conscience towards him it may be something in compliance with national Laws and Customs of the World but not out of respect had to the great King and only Lord thereof There may be seen a Providential ordering that Humane Constitutions tend only so far as to provide against the Universally Corrupt and Disobedient state of Mankind but still the Exercise and Tryal may be had for free Obedience So here the Law of the Realm hath made a slender Provision for the Poor and nevertheless room is left for the Alms of good and willing people God doth oblige from his own Dominion Property and Greatness and also by Arguments taken from themselves Mark how pathetically the Holy Ghost speaketh When thou seest the Naked that thou Cover him and that thou hide not thy self from thine own Flesh Isa 58. 7. Importing that thou being the same altogether shouldst give what they self woulst desire if in the same need And if thou draw out thy Soul to the Hangry and satisfie the Afflicted Soul verse 10. Measure by thy self when thou art thus let thy Soul be in his Souls stead nay to Paraphrase doth lose the excellency of Expression being such as no Humane Orators nothing but the immediate Inspiration of the Spirit of God can compose and set forth The Wise Men of old said little or nothing as to Alms-giving unless by way of Generosity and vain glorious Beneficence They thought it did derogate from Prudence to give away his own and see no good come of it Every one did hold that so fast that it was not in the power of Mans Wisdom by Argument and Perswasion to get it from them So far it is true for the Tongues of Men and Angels that can move people to every thing besides yet it is not sufficient that they might part with beloved Mammon though for support of their Poor Neighbour Nothing but the Revelation of God can do as to this for that where believed must perswade Men. These have the like reason to do it as others through Unbelief to refrain for they are not willing to part with a certainty for an uncertainty the Money they have in their Hands but if given away it is none of their own and they are not assured of finding any good thereof But who have Faith will not call that uncertain which God hath promised Sell that ye have and give Alms provide your selves Bags which wax not old a Treasure in the Heavens that faileth not Luke 12. 33. Seeing you are Mortal and must be taken away from your Riches and Possessions Is it not a better and a more Wise way so to dispose that they may stand the owners in some stead for it is certain and evident that to keep after the manner of worldly Men would avail nothing at all Whatever is spent in Pride or Pleasure in Prodigality or Vain things is consumed at the instant there is an end and no more but what is given that remains a Sacrifice well Pleasing unto God. He that giveth to the Poor lendeth to the Lord and that which he giveth will he pay him again Prov. 19. 17. For asmuch as ye have done it unto the least of my Brethren ye have done it unto me Mat. 25. 40. He which soweth sparingly shall reap also sparingly and he that Soweth bountifully shall reap also bountifully 2 Cor 9 6. There is no need of citing more Texts but for people to be put in mind and stirred up to comply therewith What hinders If ye believe in God ye must believe what he hath here spoken by his Son and Servants And this doth not depend upon an evil Heart of Unbelief or Fancy to the contrary but known to God are all his Decrees according to which he will deal with all Mankind at last Either Stupidity or want of Faith doth not alter the Case And since these things are so The rich of this World have the same Exhortation to be ready to Distribute willing to Communicate as now for doing as they do either by sordidly keeping or expending it in the Fashion and Sensuality for they may judge which is likely to turn to most Good and Benefit to themselves at long run They may as well send forth Benevolence to reap thereof in the Kingdom of Heaven as now the Husband Man soweth Seed in order to Harvest though for the present it seems lost and buried in the ground Do not shift it off from your selves to Clergy-Men who have Church Perferments and live by Religion and therefore are to give more freely Admitting that yet in this you argue against your selves are Enemies to your own Glory and Recompence There is much talk they should do this or that but there is no difference in the Commandments of God to one more then the other All are equally pressed to the observance of them there is nothing
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