Of happiness wherein it is fully and particularly manifested that the great 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 disobdience / by Richard Stafford.

CHAP. II.

Of Man confidered in his threefold Condition, Ori∣ginal, 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, Ʋnderstanding, 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 resem∣blance 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 Scri∣pture, again he was redeemed by our Lord and Savi••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 Re∣demption.

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 Mo••her conceive me, Psal. 51. 5. It is intermixed and grows up with e∣very 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, De∣ceit, Lying, and all sorts of Evil proceed out of it. With Blas∣phemies 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 Na∣ture, and is set on fire of Hell. Therewith bless we God, even the Father, and therewith curse we Men, which are made after the simi∣tude 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 in∣ward part is very wickedness, Psal. 5. 9. and as it is further de∣scribed, Rom. 3. 10. to ver. 18. Man is become as sinful as is pos∣sible 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 where∣withal 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 Ad••m of our Trans∣gression 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 * 1.1 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 put∣eth 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 ut∣terly be done away. If we come unto him, and sincerely do what is required under the second Covenant, Christs righ∣teousness 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 mi∣stake 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 ungodli∣ness 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 Com∣mandments. 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 our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure water, Heb. 10. 22. Sanctifie the Lord God in your Hearts, 1 Pet. 3. 15. Casting down imaginations and every high thing that exalteth it self against the knowledge of God, and bringing into Captivity every thought to the obedience of

Christ, 2 Cor. 10. 5. Excellent Subject matter is laid down for them, Phil. 4. 8. There is God and his Law to be meditated on, Creation, Redemption, Providence, the knowledge of our selves. There is a large Field for thoughts to range in, and the Soul is continually sending some forth. We are to cherish the good, and cast the bad away. It hath been said, Thoughts are free; every Man may have what he will to himself in the deep of his Heart, not throughly considering with whom we have to do, a God who searches the Heart and tryeth the Reins, who hath commanded, Wash thine Heart from wickedness, that thou mayst be saved, how long shall thy vain thoughts lodge within thee? Jer. 4. 14. And in these latter days hath spoken by his Son, Blessed are the pure in Heart, for they stall see God, Mat. 5. 8.

The principal use of Speech is, that We may offer the Sacrifice of Praise to God continually, that is the fruit of our Lips, giving * 1.2 thanks to his Name, Heb. 13. 15. and then it is necessary to main∣tain Society, to Communicate our thoughts to each other, that we may be helpful and beneficial (for none is sufficient of him∣self) either in spiritual or temporal things. God hath ordain∣ed that we should stand in need, that we may be kind and ser∣viceable to one another. This is the end of Conversation and Neighbourhood, so of Speech, without which we should not dif∣fer from the Flock or Herd. We are to do all the good we can by mutual Admonition and Counsel, both to give and receive, and Practice it severally. Put them in mind to speak evil of no Man, to be no Brawlers, but gentle shewing all meekness unto all Men, Tit. 3. 2. Wherefore putting away Lying, speak every Man truth with his Neighbour, for we are Members one of ano∣other, Eph. 4. 25. Nothing is so contrary to the design of Speech as that, for this pretends to discover our thoughts when we do not, and thus deceive them. Truth is the image of God stampt upon the Soul, which lying is a direct Violation of and severe∣ly threatned, Rev. 21. 8. The caution our Saviour and his A∣postle gives, Mat. 5. 37. Jam. 5. 12. is to hinder that wicked Prevarication of the first use of Speech aforementioned; it is contrary to praising of God, which makes his great and dread∣ful Name vile and cheap, by vainly using it upon little and tri∣vial Matters. These are the slips of the Tongue we are obli∣ged to beware of. The positive Duties thereof are to speak out for Gods Glory, and the benefit of others: To talk of his

Statutes, and not to be ashamed. Though in our Age it is stiled canting, yet not to be afraid of the reproach. However, let those be acquainted who cast it upon others, for speaking of Gods Law; I say, let such have a Care how they put an oppro∣brious and slighting term upon the Language of the holy Ghost. Th••se who are not openly prophane will reply, they do not intend Scripture in so speaking, but are against the unseasona∣ble Citation thereof by such a one. There are some who would have us be Christians only at Church or Prayers, and think it unbecoming to hear or Discourse of the Word but at those times; whom Moses hath long since answered, and undoubtedly he knew what was most acceptable, and well pleasing unto God. These words which I command thee this day shall be in thine Heart: And thou shalt teach them diligently unto thy Children. And thou shalt talk of them when thou sittest in thine House, and when thou walkest by the way, and when thou lyest down, and when thou risest up, Deut. 6. 6, 7. It was not only to be in the Synagogue but at home; not only in their Family▪ worship, but when they walked abroad. Was this Commandment to the Jews, and not to Christians also? Have we not as great Promises and strict Obligations to Duty as they had? Are we not to glorifie God in our words as well as they? Or shall they be all confined to Worldly business, idle Tales and Impertinencies, and not be allotted to the one thing needful, our eternal Welfare? This would be more right and seemly, if the things of the next Life were little and perishing, and those here great and enduring; for if it were so, some could not be more busie in the Affairs of this, and negligent to the other: When it is just contrary, for in a little while, and these shall not be, day by day single Per∣sons are taken from them, when the other ever remain. It is not absolutely necessary for Men in all times, and in all places to talk of nothing but good things, (though indeed the more the better) for there are other innocent Topicks of Discourse. As the Changes and Chances of this World, which serve to mag∣nifie Providence, and divert the mind; and all those things wherein is no harm or evil, for use may be made of what go under the Name of indifferent things. Then concerning business, and the way of management, how to direct our Acti∣ons. As for Mat. 12. 36. it is supposed our Saviour intended against false words, as may be gathered from V••r. 31, 32, 33, 34.

and the reason added ver. 37. But if it were so understood by which no real profit accrues to the hearer, then by our words all of us would be in danger to be condemned. There is no par∣rallel place of Scripture, which confirms that strict acceptation. Indeed a good Man doth not willingly give way to that discourse, for which none is better afterwards, yet if the company be de∣lighted with it, and it is not evil directly or indirectly, the Plea∣sure thereof arises from mutual conference, so if this diverts, the end is answered. Our Master is not austere, but willing that his Servants should take some delight in Conversation. But it is to be remembred whom we serve, the God of Knowledge and Wisdom, and not Belzebub the God of flies; so it is to be de∣sired, that all our discourse were substantial and grave, and we were come up to that degree of understanding, to find more joy and satisfaction therein, then others do in vain and useless things. It is in no wise irksome or unpleasant to those who have the Love of God in them. There are some whose Religion consist in talk, who say and do not, Mat. 23. 2. Who think and would put off the Commandments of God, by using their Mouth to Holy and Divine things, which themselves do not mind in the Heart, nor obey in their Life and Actions; these are foolish and deceived. Others take up Religion for a supplement of Dis∣course; when they are at a stand, and know not what to say else, it comes in after and only for want of other talk. These act un∣worthily 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 * 1.3 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, Re∣spect 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 in∣struments 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 invitati∣on, who promises rest; the other makes a proposal and offer of Happiness. If the poor Man is overcome by cunning perswasi∣ons, then he is held Captive, he hath leave for a while to intoxi∣cate 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, Con∣science will move him towards Repentance. Then comes the evil one to affright him from considering of his ways. If the e∣vil 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 search∣ed to the bottom. But there are others who dare grapple with this power of darkness, Fasting and Prayer are excellent Wea∣pons; 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 ••••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 b•• the ••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 re∣compence 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 medita∣tion 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 accoun∣ted so, it is odious in the opinion of the worst of Men. Slan∣dering, 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 Plea∣sure nor Profit: yea, but there is ••ashion and Custom. 'Tis 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 sou••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 describ••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 imagi••ation is nothing? But his Being is as true as that there is a World, and any thing in it, more certai•• then that they live, for he was before, and so remains notwithstand∣ing 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 ma∣lice: As if the fountain of Truth were false as himself, he calls him for witness to a mischievous Lie. He prays God would help him according to the Truth he speaks, but prevaricates that, and his prayer shall turn into his own Bosom, and so be destitute of his aid, without which he shall perish. If God did not keep silence, none would presume to do after this manner, and then could be no Tryal; but in the other World shall be found true what is written, Ps. 50. 21.

The Atheistical Disputer (whom after-Ages will hardly be∣lieve to have ever been) is more plagued with fears of eternal Vengeance, then all the affectations of wit and applause amongst his monstrous Herd amount unto. And this disadvantage lieth against him, that those things are true even before Men were, or could argue against them; and so remain notwithstanding all absurd and foolish Imaginations. It is better and more hap∣py not to offend with the Tongue, then to let it loose to its se∣veral kinds of Sin and Irregularity.

As for Actions, What doth yield more real content then to do justly? The rules whereof none violates without Regret and Condemnation. There is an inward and sensible grief, when a∣ny thing is done contrary to the Law written in the Heart. It is vexation to reflect upon an injury done, and they cannot en∣dure to look the person in the face against whom it was; and which is yet worse, will add hatred and evil speaking to excuse themselves from the Wrong. But the upright keeping a Consci∣ence void of offence toward God and Man, is not afraid nor a∣shamed to see any one; Though he i•• profitable to himself (as the end of things will man••fest) yet he w••ll now rather rece••ve then do Wrong, and hath for ea••nest of reward, a free unde∣sturbed mind. So much in general of Thoughts, Words and Actions.

Come we to Mans bodily Frame and Constitution with the growth, and several Periods thereof. It is composed of Flesh and Blood, Bones and Sinews, curious in its Contrivance, each Member ••itted for the respective Office, no▪ part useless, and the whole so knit together that the Work denotes God to be the only Author thereof, Psal. 119. 13, 14, 15, 16. He made us, and not we selves, Psal. 100. 3. This is here inserted, because some ungodly natural People attribute too much to themselves, as their Parents were causes of them, and they of their Children. This Temper ariseth from unbelief and ignorance, and is much diffe∣rent from that of the Patriarch, when his Wife said, Give me Children, or else I die; his Anger was kindled greatly against her, and he said, Am I in Gods stead, who hath with-held from thee the Fruit of thy Womb? Gen. 30. 1, 2. Psal. 127. 4. But those would rob God of his Honour, and, who cannot make one hair White or Black, nor add one Cubit to their Stature, think that they give being to their Posterity; and if they had not been, neither should the others. As if the Almighty could not have brought themselves into the World otherwise, then by means of the Parents they had. This is to limit the holy one of Israel, Psal. 78. 41. to confine his Power, who hath made Heaven and Earth, and there is nothing too hard for thee, Jer. 32. 17. Who might have ordered us of this Generation, and of this or that Family, to have been born of Heathen Parents, placed us in another Nation, brought us into being a thousand years since, if he had so pleased. God hath established a Course of Nature, and Acts according * 1.4 to it, but therein Parents are only the instrumental cause of our Being. And call no Man your Father upon the Earth: For one is your Father which is in Heaven, Mat. 23 9. Have we not all one Father? Hath not one God ••reated us? Mal. 2. 10. Thou O Lord art our Father, we are the Clay, and thou our Potter, and we are all the Work of thy hand, Isa. 64. 8. Without an Al∣mighty power that ordereth, it cannot be imagined so excellent a Creature should proceed from such a mean beginning. The Fathers according to the Flesh do nothing towards the infusion of the Soul, and for the viler part, no more then the Husband-man to make the Corn grow, only scattering the Grain in the Earth. Hast not thou poured me out as Milk, and Crudled me like Cheese? Job 10. 10. They are but instruments in the hand of God, and by the meanness of them (if the blinded World did see as much)

he doth the more magnifie his own Power. It should teach us to abase our selves, and the more to exalt our Maker. Who might have created all mankind, as he did the first immediately out of the Earth in fulness of Stature, or to grow as Trees and Vege∣tables; but by the same Wisdom he made the Heavens, hath ordained this only way of coming into the World; His Son was born of a Woman, not by way of common Generation; the blessed Virgin did not know Man, The Holy Gbost came upon her, the Power of the Highest over-shadowed her, and therefore that holy thing was born of her, which was called the Son of God, Luk. 1. 35. All we that are conceived in the heat of Concupiscence are de∣filed, but Christ sanctified the Womb. He submitted to the meanness of our Birth, that he might take our whole Nature up∣on him, Sin only excepted.

The Prophet, Ezek. 16. 4, 5. describes our Birth, the poor In∣fant * 1.5 comes forth in Pain, and being exposed to unusual Light and Cold, shews its dislike by Crying. It is more destitute, weak and ignorant then other Creatures at first are; they never sinned, but our most merciful God hath provided for this by im∣planting a Care and Affection in the Mother. By degrees the Child is brought up, and howsoever despicable it seemeth in our Eyes. O Lord out of the Mouth of Babes and Suckl••ngs, hast thou ordained Strength, Psal. 8. 2. Our Saviour hath testified his Love and regard for them, Mat. 18, 19. & 19. 14. Even Men of perfect Stature must be born again, or they cannot see the Kingdom of God, Joh. 3. 3. Luk. 18. 18. In malice be Children, but in understanding be Men, 1 Cor. 14. 20. The tender Infant hath not so much of this, as forefooted Beasts and Creeping things; every toy and t••i••••e pleases him for the present, then he is weary of the same thing, (an Emblem that we are in pursuit after Happiness, but do not find it) He affects Variety of Fool••ri••s, which delight because he knows nothing better, but as he grows up he puts away these things for more manly. There is a Series of Play-games, those that come to be the b••st and wisest Men, when in this Age, spake as a Child, understood as a Child, and thought as a Child, 1 Cor. 13. 11. At this time of Life God winks; and as the Follies thereof are not remembred by us, so n••ither will they be imputed by our merciful Father. Though it passeth away▪ pleasantly, (we then taking as great delight in Rattles, as afterwards the more studied Pleasures) yet none

••nvies the Happiness of Children, their Recreations being idle and vain. By little knowledge and reason begin to appear, which is improved by Tutors and Governors. The workings of corrupt Nature are first discovered by Pride and Self-will, which last is somewhat restrained by them. Whereat he is angry and troubled, Not considering the kindness of his Parents is greater in providing him proper Learning and Instruction, then as they we••e instrumental of his coming into the World, for a B••ing only is not desirable unless Happiness is annexed to it, and that cannot be had without knowledge. The Spring of Life is the only time for that to bud forth and grow; the apprehen∣sion is lively and brisk, the Memory good, nothing to hinder, and all things are easie in our first years. No Seed ever came to per∣fection which was not sown then, and if it be well harrowed in afterwards by study and meditation, it will yield a plentiful Crop, to the great Satisfaction of the Owner. If diligence be answe∣rable to his advantages, he will be both Wi••e and Learned. If designed for a Trade or Civil employment, this is no burden, but will shew how to manage Affairs with more Discretion, but it much more helps to Spiritual and good things; the Faculties begin to be more widened, and after they have▪ been some while inured to Reason, ascend higher to be capable of Divine and Heavenly things.

The Giddiness of Youth is a mighty impediment to both, they are for being their own Men, and following their own * 1.6 ways; To be Brisk, Lightsome, and Playing mad Pranks. They are not so prudent to Consider their own ways, but follow wicked Courses with haste and ignorance, as the Horse rusheth into the Battle. We will deny our selves nothing Lust craves for, but sati••fie that in every particular. All our study shall be to find out what Pleasure to divert our selves with; If it be suggested, that Religion contradicts this Licentiousness, they mock or despise; Say they, We will let Religion alone for Me∣lancholly Fools, old Persons or silly Women. But stay a little: Is not all this Humour and Bravery in order to a supposed Hap∣piness? And what if thou shouldst miss the real by such vain ima∣ginations, and a few transitory Acts? That of Eccles. 11. 9. hath a sad sting in the end, For all these things God will bring thee unto Judgment. This know, that Religion (which none can re∣proach or contemn but ignorantly or unadvisedly) is not a thing

indifferent: Men may use it, or not at their Pleasure, as Conve∣nient and Prejudicial to other purposes. No such matter, It is just that all People, young Men and Maidens, old Men and Children; nay, they must whether they will or no be subject unto God. If they are so of a willing mind and free Choice, he is pleased to accept thereof, and will reward them. But if no••, their refusal is Contempt and Disobedience; which will be punished according∣ly. We shall all stand before the Jud••ment Seat of Christ, for as it is written, As I live saith the Lord every knee stall bow to me, and every Tongue shall Confess to God, so then every one of us shall give Account of himself to God, Rom. 14. 10. 11, 12. Every Person now upon the Earth, or was heretofore, or shall be, must either go to Heaven or Hell. It is thus O young Man; But these things are not minded. Their desire is not to be sensible of danger, till they have irrecoverably plunged themselves in. As if misery was the less, when not foreseen; whereas this will be a stinging Aggravation, for had they done so they might have pr••vented it. Is any Worldly evil less grievous, when we fall into it through our own Folly and neglect? If it might have been avoided by knowledge and care before hand, but is not, this doth enhance the Bitterness and Anguish of Soul. Inconsi∣deration is the property of Fools, and hath Repentance always following it, but is much worse in the Concernments of eter∣nal Happiness or Misery, for an Error here is Remediless. As the Tree falls so it lieth, for those who continually stand upon the Brink of the bottomless ••it, and are only holden from drop∣ping by the breath in their Nostrils, not to look on their dan∣ger, that they may go further from it, is most unreasonable. Especially seeing they are afraid of the least evil, a slight ima∣ginary Dulness, by which the Temper beats them of from de∣siring the knowledge of Gods ways, or so much as reflecting on their own.

There are some who have a little more Consideration, but are unwilling to leave the Company and pretended Joviality of their Equals for fear of reproach, or to be out of Fashion, and therefore will Swear, Drink, Whore, Talk filthily, yet they (re∣taining some Sense of Gods displeasure, and their own future Account) think to make up for all by intending to repent here∣after. Let these be admonished, Not to despi••e the Riches of his Goodness and ••orbarance, and long suffering, not knowing

that the Goodness of God leadeth thee to Repentance, Rom. 2. 4. And therefore in no wise should be made an occasion to put it off further. If thou dost ever come to true Repentance, and the Love of God, thou wilt really wish thou hadst served him from thy youth up. It is the wisest way whilst in our power so to do, as we ought and shall desire to have done; and again to let a∣lone other things from which we are obliged to refrain; Seeing Christs easie Yoke must be put on, It is good for a Man that he bear it in his Youth, Lam. 3. 27. If it seem unpleasant at first, it is because he Is as a Bullock unaccustomed to the Yoke, Jer. 31. 18. This only restrains the Madness and Licentiousness of that Age, but takes not away reasonable and moderate delights, which a little use will render more pleasing and acceptable then Lying Vanities. Be not afraid, you are not called forth to Melancho∣ly and Misery, but the proper act of Man. The end of our Re∣demption is, That we might serve God without Fear, in Holiness and Righteousness before him all the days of our Life, Luke 1. 74, 75. And then certainly we must not exempt the choicest part thereof. It is said in general, Cain brought of the Fruit of the Ground, he rendred some Homage and Duty; But Abel brought of the Firstlings of the Flock, and the Fat thereof; and the Lord had respect unto Abel and his Offering. God required them under the Mosaical Dispensation, and Calves of a year old, and the first that opened the Womb; thereby signifying that our Bodies should be offered up unto him, as a living Sacri∣fice whil••t the Marrow is in our Bones, and they are of full health, strength and vigour. To have the first Fruits of our Reason and Understanding set a part for him. Though he could have com∣manded every day and moment of our Lives; took ••s to his ser∣vice (as the Ox and Ass ••or ours) when he pleased, without ma∣king any question or dispute concerning it, yet he leaves us to our Liberty: But how doth he resent it, when freely offered and given up unto him? Thus saith the Lord, I remember thee▪ the kind••ess of thy Youth, Jer. 2. 2. see Hos. 11. 1. 2. Chron. 34. 3. Mark 10. 21. These are written for the Exhortation and En∣couragement of all, to come betimes, for God hath a pec••∣liar Favour, and doth take notice of them, ••or only doing that which is the duty of all to do; To follow after him that is the guid•• of our youth, Jer. 3. 4.

The nature of the Christian warfare and state of its Enemies

require the chief time of Life to encounter with them. When he is Listed at Baptism, he takes an Oath to fight manfully against the World, the Fle〈…〉〈…〉 the Devil. The latter is most malici∣ously set against us, Rev. 12. 12. 1 Pet. 5. 8. whom we must Resist stedfast in the Faith, by this Shield we shall be able to quen••••h all the siery Darts of the Wicked, Eph. 6. 16. The Angel of the bottomless Pit is often transformed into an Angel of Light, yet if we are so happy, As from Childhood to have known the Scrip∣tures, which are able to make wise unto Salvation, 2 Tim. 3. 14, 15. We shall not be ignorant of his devices, no•• be beguiled through his subtilty. Resist the Devil and he will flee from you, Jam. 4. 7. This subdued, the next is our▪ own dear s••lf, for though none ever hated his own Flesh, but loves and cherishes it, yet that when too much cockered and luxuriant turns our Enemy; When Blood runs warm in the veins, the Sences quick and brisk, that is ram∣pant and would get Dominion over us; The Commands are di∣rected accordingly, Flee youthful Lusts, 2 Tim. 2. 22. 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. 13. Put ye on the Lord Je∣sus Christ, and make not Provision for the Flesh to fulfil the Lust there∣of, Rom. 13. 14. When overmuch fuel is taken away, the fire will do no hurt, but serve only for its necessary use. Another Enemy is the World, which with its pomp and glittering is apt to deceive new and tender minds, but if they be seasoned with the Love of God and Knowledge of his Word, particularly what is written Jam. 4. 4. 1 John 2. 14, 15, 16, 17. 1 John 5. 4. this will cast out the love of the World; Faith overcomes it clearly, for what this assures of, doth so infinitely exceed Wordly Greatness and Glory, that they cannot hold due compe∣tition with the heavenly; manifest Sence sheweth that we are but Sojourners here, and have no continuing City; Faith ••eeks one to come; so we will hold no correspondence with what we are now in, then as furnishing conveniencies for, not to hinder ou•• Journey. All these Foes are more dangerous, because they as∣sault in the disguise of Friends, making a shew of Happiness, but deceive into Misery, and do most strongly tempt in our in∣constant Age. They act subtilly, taking advantage of want of a through and perfect Understanding. But fore warned and fore-armed. Wherewithall shall a young Man cleanse his way? by taking heed thereto according to thy Word, Ps. 119. 9. Which disco∣vers

the snare laid for him, and he may avoid it in the mid'st of his career, if he can duly stop or turn aside. I have more un∣derstanding then my Teachers, because I have learnt thy Word. Every thing done in the World is with intention and desire af∣ter good, and that lays down certain directions for Happiness; and avoiding Misery, so this kind is most profitable.

If God did no more regard the Iniquities of Youth then Childhood, its Vanities were more allowable, as the effect of Mirth and Lightness, but there is not the same reason for both. Children have no Knowledge between good and evil, Deut. 1. 39. but Youth hath or may have, which is the same thing. God ex∣pects when we know his Will, we should do it, otherwise we Sin, and are liable to his Indignation, It would be impertinent for the Psalmist to cry out, O Lord remember not the Sins of my Youth, Ps. 25. 7. If God would never have imputed them. And Righteous Job would have falsly expostulated; Thou writest bit∣ter things against me, and makest me to possess the Iniquities of my Youth, Job 13. 26. so Jer. 31. 19. The just Judge of all the earth, calls to account for those Transgressions, as of succeed∣ing years. Good Men have been guilty of some Extravagancies at that time of Life▪ which are not written for presumption and licence to Sin, but for the Hope and Comfort of those who Re∣pent as they did, and for those who are not yet defiled with Wickedness, to keep their innocency. By their Examples it ap∣pears, that however sweet in commission, yet they are exceeding bitter in remembrance. Many secret, heavy, doubtful and disturbed Thoughts did arise, as often as they did look back upon them; the pleasure whereof was vanished as if it had never been. All things considered, he consults most for Gods Glory, and is wisest for his own Peace, who remembers his Creator in the days of his Youth.

It is said, A young Saint an old Devil. Which pestilent Pro∣verb sprange frome him the Father of Lies, who will suffer him∣self to be abused for the advancement of his own Kingdom. There can be no suspition or danger in the word of Truth, which requires, To bring up Children in the Nurture and Admoniti∣on of the Lord, Ep. 6 4. The wise Man renders a Reason for it, Prov. 22. 6. This Age will gadly receive the impr••ssions of good, which are as acceptable as those of Sin and Evil. If they grow up and consent with them, they become more customary

natural and delightful, then unlawful Pleasures are to others. The sincerity of Youth tasts of the good Word of God and powers of the World to come, which have their due influence on such a mind. The simplicity thereof doth highly approve the works of Righte∣ousness, which cannot be otherwise thought of, except by Corrup∣tion and Wrong. Would God these youthful qualifications might be still retained, which in these and other instances are very advan∣tageous for the things pertaining to him. This the Enemy of man∣kind knows, though he doth cunningly whisper to the contrary, for he uses endeavour to get the first Possession into our Hearts. He will try to hinder our Sons from being, As Plants growing up in their Youth. And as far as the divine permission extends, will graft into tender Stocks, the wild Olive-Tree, that it may become fruit∣less, hewn down and cast into the fire. He shews forth many allu∣ring baits and fair promises to beguil foolish nature to himself. If he gets young Souls he hath half done his work. When he hath them in invincible▪ clutches, he instils a dislike of Holiness, insinua∣ting as if God's Law was too strict, it curbs free nature, and de∣prives of Happiness. Why should not a young Man enjoy plea∣sure? He furnishes with several Commendations of Drunk∣enness, Lust and other deeds of darkness. He uses all tricks and devices, to get our first years, for if he misses them, he very seldom recovers the following, so contrary it proves to the fore∣mentioned saying. If a man keeps all Gods Commandements from his Youth, knowing that therein is great reward, and ha∣ving respect still to that he despises the present pleasures of Sin, finding more satisfaction in the way he walks in. He knows the necessity and encouragement of Perseverance, 1 Cor. 15. 58. 2 John verse 8. Rev. 2. 10. It cannot be denied, but there have been some Apostates, (the Scripture never supposes or cautions against a vain and impossible thing, see Ps. 125▪ 5. Ez••k. 18. 24. Heb. 6. 4, 5, 6. & 10, 26, 38. & 12, 15. 2 Pet. 2. 21, 22.) but these are few in comparison of those who hold out unto the end. If they are well grounded in the Faith, and lay a good Founda∣tion: If they are quite gone out of Egypt, and leave not a hoof behind, Exod. 10. 26. forsaking every evil way, the Sin as dear to them as their right Eye. And then if they sincerely endea∣vour still, and are not lazy or negligent, not omitting the means of Grace; there is no great fear but these will receive the end of their Faith, the Salvation of their Souls. These love God and are loved by him; Who loves with an everlasting Love, J••r. 31 3.

These shall receive the Crown of Life which the Lord hath promised to them that love him, Jam. 1. 12. If Satan desires to sift them as Wheat, yet our blessed Advocate prevails, that their Faith fail not. The ministring Spirits, Heb. 1. 14. Ps. 91. 11. 2 Kings 6. 16. preserve against the destroying. We are put in mind of good, to defeat the suggestions of evil; endued with spiritual Wisdom to discern and avoid the Crafts and Deceits of our Ad∣versaries. Wherefore let him that thinketh he standeth, take he••d least he fall, 1 Cor. 10. 12. And having done all to stand, Eph. 6. 13. (for Christianity is not an idle state, but compared to a Pilgri∣mage which is always going forward, a••d using care not to be out of the way) there is no doubt that the aforementioned Speech will ever be found true in him; which ought to be razed out of the number of Proverbs, whose nature is to be true for the most part, but this is most commonly false, and rules are laid down that it may be always.

Let none hence be discouraged from early walking in the way to Heaven. We have a long Journey to go, the sooner we set out, so much the better. If in the Spring time he hath all the year before him, observing the directions in Scripture, he shall neither miss the way, nor be disappointed of the end, which he proposes to himself. For the Lord never said to the House of Jacob, nor any one else, Seek ye my face in vain; Gird thy Sword upon thy Thigh, O most mighty with thy Glory and Majesty; And in thy Majesty ride prosperously, because of Truth and Meekness and Righteousness, Ps. 45. 3, 4. Looking unto Jesus (there Prophesied of) the Author and Finisher of our Faith. Consider him least you be weary and faint in your mind, Heb. 12. 2, 3. Grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18. till thou come to the fulness of Stature, to be a Perfect Man, both in the divine and common acceptation, which is the third stage of Life.

In which we are properly Men and reasonable Creatures; the Body being at its utmost pitch, the understanding ripe and sound. * 1.7 Now we have a right estimate of things in their own nature; what we formerly admired and were pleased with, we daily dis∣esteem. The gayeties of Youth appear foolish and despisa∣ble. Our thoughts are altered to more substantial things. Com∣pany and getting of Money are two principal things this time is taken up with, and therefore it is not to step much besides the

Subject matter, to treat severally of them (according to our pur∣posed method in their rightful use, and contrary abuse; all in pursuance to the general Argument. Company is thought one * 1.8 of the chief good things belonging to the Sons of Men, which whosoever doth not care for, is pitied as Melancholy and Mi∣serable. Indeed we are made for Society, and there is implanted an inclination in our Nature towards it. Our Lord when he dwelt among us, did freely converse with mankind. So did his Apostles. They did endeavour to turn many into the right way from whence they had strayed, and did effectually answer the end of Society by doing good to others. As for those who retire and shut themselves from the World upon the account of Religion, do otherwise then those, who did understand and Practice it most. Let them spend much time in Devotion, yet What receiveth he of thine hand? Thy Righteousness may profit the son of man, Job 35. 7, 8. but who runs away, he doth not exer∣cise Acts thereof. How can he love his Neighbour as himself? (which is one half of his Duty) who never performs Offices of kindness unto him? The Saints of old did not lurk in Dens and Caves of the Earth till driven there by Persecution. And John Baptist was in the Deserts till the day of his shewing unto Israel, Luk. 1. 80. but after he Preached and lived among Men. There is no example or precept in Scripture for the solitary Life. The wilful Hermite (who is for pleasing God in a way he hath not shewed nor commanded) doth also violence to his own just In∣clinations, is continually discontented, and wishes he had never been, for he lives only to be sensible of sad Reflections. He frets at the heavy Yoke he bears, which as God ordained is easie and Light, but himself by Additions hath made insupportable. His Life through his own Foolish choice, is become like the Owl in the Desert, or the pensive Inhabitants of the Wilderness.

Let not the Reader mis-apprehend here or in any other place, for the things themselves are not so much spoken against as the Excess, and abuse of them. Mans Nature (which must be Co••••ected in order to Happiness) is addicted to extreams; in declining one he runs to the other, and leaves the middle way of Truth, so turning aside into the by-paths of Error. Some being sensible of the inconvenience of too much Solitariness, there∣fore will not use it at all; and yet great advantage may be thereby received. One may better converse with God by Prayer

and good Thoughts. Our blessed Lord would go up to a Moun∣tain to that intent, upon it was transfigured, and thence as∣cended into Heaven. And who would follow him thither, it is now expedient he should sometimes go alone up to high places, from whence he lifts up his Eyes, and as he surveys the Crea∣tion in the height, in the length and breadth; all things ap∣pea•• little and inconsiderable below. As he there takes a Prospect, he is not ravished with the glittering Pomp of Worldly Gran∣de••r. A numerous Army make a goodly shew to By-standers, but seems to him as a Company of fabulous Pigmies, and the greatest Commander is looked on as a small despicable Crea∣ture. Populous Cities and all the Inhabitants thereof are as a Bee-hive, some going in and some coming out, Men walking in a vain Shew and disquieted in vain, Ps. 39. 6. The best way to de∣spise the World is, to behold it from some great exceeding high Mountain. By meditation in Retirement, and observation in the Streets, we may at length have a true apprehension of the very Nature of things freed from that deceitful varnish and appearance. But they are discovered to be transient, little and unsatisfactory, so there is less Temptation to fix up a Rest here, but we are moved to seek that which remaineth for the People of God. If we did always run up and down the City, we should not be so sensible of this, the Heart will not Soar up where true Joys are only to be found, when it is pressed down with the fancied Delight of Buying, Selling and getting Gain. It is necessary to come out from Worldly business, and to be alone. Which is not so unpleasant as commonly imagined, according as the Per∣son is. A good Man is satisfied from himself, Prov. 14. 14. As he walks out in the Fields to meditate, he is as well pleased as others in great and jovial Company. A Bird sings sweetly within; Thoughts of innocence and the good he hath done and will con∣tinue in, afford more Complacency then all the Variety of the World.

The ungodly are not so, P••. 1. 4. for what is the others Comfort, is Torment to them. They run to the Covert of Taverns and Alehouses, and intermix with the Herd of fellow-Creatures, if they may lose the Sense of their Disturber. They keep still in some Company, for there is no such security against their supposed Enemy. These hate and declaim against Solitariness, for thereby the remembrance of Sin and Guilt, those accusings

and fears would be stirred up, which are so afflicting, that (if they will not obey and come to Repentance) they cannot en∣dure what prompts to this good end. Yet such pass in the World, for happy brisk Men, and seem an unanswera••le Objection against the intended illustration. That great shew of Mirt•• and Jollity, make half thinking People judge them to be in a Blessed condition. It is to be known, that all the Pleasures of sin are only outwards, they are loud and visible when there is no inward and sensible rejoycing: Or, like a flash of Lightning, they may transport for a moment, when the mind is more Dark and Cloudy after∣wards. Take them amidst good Fellowship, they are at first heavy, till their Spirits are revived by strength of Liquor. Hence drinking is so much in Fashion, there is a deep Melancho∣ly in its Followers by contracted Guilt, that they cannot be really chearful till half Drunk, and they cannot Laugh heartily till this hath caused them to stammer and bubble at the Mouth. The most jovial Companion out of his Cups, is no more then others. 'Tis an excuse in every Mans mouth, they drink only for the sake of Company. Each Person will say, he had rather not, and then it is a frivolous and false Pretence, for the whole cannot be desirous of that whereof no part is. But this is a Fig-leave to cover the shame. of this sin, for they will speak against it with their Tongue, when they wish in their Heart to be pouring down, knowing they cannot be Merry till they have had some quantity thereof. Company is nothing worth, if they have not some of the good Creature to exercise themselves withal. The Lethargy of sin hath brought them into such a Damp, that they are scarce ••nlivened till they find this stir in their Bodies. The Clamours of Conscience are drowned with the noise of Compa∣ny, chaunting to the Viol and other kinds of Musick. They comply with, and approve of the ungodly Speeches and Actions of those they converse with; They drink with the Drunkard, Talk Lasciviously with the unclean, Frame their Mouth to com∣mon Swearing, by reason whereof the Land mourneth, Jer. 23. 10. Their chief aim being recommend to themselves to Com∣pany, they will rather please a parcel of dying Men, then the ever-living God, and will give Preference to Earth-Worms be∣fore him who is over all God blessed for ever. They use Flatte∣ry, invent Lies, rather then spoil a pleasant Story, take part with the Advocates for sin. Either they do it themselves, or silently

hear the way of Truth evil spoken of, thinking by this base ob∣sequiousness to retain Friends. Thus they treasure up wrath against the day of wrath, Rom 2. 5. And though they seem never so Cheerful in prophane Talk, Scoffers and walking after their own un∣godly Lusts, though they make a shew not to value his displeasure and threatnings: Yet, The Lord shall laugh at him, for he seeth that his day is coming, Ps. 37. 13. Which will be upon him whether he thinks of it or not. When thou criest, let thy Companies deliver thee, but the wind shall carry them all away, Isa. 57. 13. Be∣fore the last great Evil day cometh, he doth commonly fall into some dangerous and doubtful Sickness. And then if he looks back upon his Life past, and forward to the approaching Judgment, he is possest with Horror and strange Amazement; Like a wild Bull in a Net, full of the fury of the Lord. Then he thinks; Had I followed Goodness half so eagerly as my Lusts, I should not now be in this miserable Condition. What Fruit have 〈◊〉〈◊〉 of all past Jollities and sinful Pleasures? What hath Lust profited me, or what good hath all pleasant Cups done me? All these are passed away like a shadow. I see now the Vanity of these things, and shall I again pursue them? No I will not; if God is pleased to grant that I may recover, I resolve on an intire Reformation; The Lord is not willing any should Perish, but that all should come to Repentance, 2 Pet. 3. 9. He did defer the Judgment upon Ahab for his temporary Humiliation; so it may be observed in the gene∣ral Order of his good Providence, that he doth seldom cut off any in the midst of their Sins, without having given them warn∣ing by outward affliction, or some Sickness before; which is not unto Death, but the Glory of him in sparing Sinners so long, and for the benefit of them, if they did make a right use of it. And commonly in their first Chastisements they have such thoughts, which in some are lasting and sincere, spending the Residue of their Life in Gods Service; but with others they lye on the surface of the Heart and are taken away. At first per∣haps these will give God thanks, declare how Gracious he hath been unto them, and this for fear of a Relapse; but when per∣fectly recovered, they are soon won over by the Scoffs and Entice∣ments of old Companions, they fall to the like course of iniquity, and it is happened unto them according to the true Proverb, The dog is returned to his own Vomit again, and the Sow that was washed to her wallowing in the Mire, 2 Pet. 2. 22.

Not only to habituated Sinners, but unto all too much Com∣pany ceases to delight, is a distraction and prejudicial to Happiness. How can he converse with God, (which is Mans greatest Honour) who spends all the time with his Creatures? Those short inter∣vals allowed for Devotion signifie nothing, for even then their Thoughts are taken of•• from the most sublime and excellent Ob∣ject. How can he throughly understand Gods Law? (in whose knowledge and observation all our Happiness consists) who deprives himself of the leisure to study it. How can he ever know himself? Who makes it his only business to be known unto others. He cannot be Good or Holy, who keeps all sorts of Com∣pany. The greater part of mankind are wicked, so he who seeks out for all Acquaintance will meet with those, who by Evil Communications corrupt good Manners: It becomes a snare to most, and when in the midst thereof. If any Man do not decline, or offend not in word, the same is a perfect Man, Jam. 3. 2. But thousands hereby have been betrayed into the ways of wicked∣ness. Every Speech at the Gallows is a warning against evil Company, and the damned in Hell will for ever curse those that were the occasion of their coming there; many of good and honest Principles, of Rustick simplicity when once they come in∣to Babylon, a Cage of every unclean Bird, they are well pleased with the abundance of her Delicacies, and so become Partakers of her Sins. The Devil hath his Agents, who use all means to make others such as themselves. Who sollicit mightily for the Advancement of his Kingdom. Through Envy they are not wil∣ling others should be more Happy then themselves, and therefore Labour to seduce them. They Laugh inwardly to see into what a Fools Paradise they lead young Schollars, the Pleasures will vanish and disappear to them also, and they are for making others as much Children of Hell as themselves. Wickedness through the multitude of its Followers hath crept into the Fashion of every place: Even under the Light of the Gospel more gross Deeds of Darkness are committed, then whom the day Spring from on high, hath not yet so fully visited; The Devil is most busie here, and must use more then ordinary diligence, knowing the others are already Captive and easily retained. There are so many of his servants gone forth into the World, that they in∣termix with all Companies. In too many they make up the ma∣jority, so the rest shall be subject unto their rules and discourse, which is wicked and filthy, befitting the sons of Belial.

If a godly Man is amongst them, they keep close and mark his Steps. When he reproves according to Eph. 5. 11. if he doth with meekness, they slight it; but if with boldness and power then they are enraged like so many Wasps. They will dispute against him with reproach and evil speaking. And do get the victory if multitude of words carry it, however, the preju∣diced hearers conclude for that side which talks most and sutable to their own corrupt inclinations. Indeed seldom any good comes of this kind of reproof, and it were to be desired few or none occasions hereof did happen, for every one that feareth God should not keep such Company, but if he lights among them casually, let him behave himself, as God's Word and his own Conscience shall direct him; The rule is concerning doubt∣ful Sins, to refrain is the safer way; so of controverted duty, it is the sure side to perform. Here is some obligation from Lev. 19. 17. None ought silently suffer Iniquity to bear down all before it, or to let words against faith and good-manners pass uncontradicted. He must not be afraid nor ashamed to speak out for God and Religion, knowing what is written of the fearful Rev. 21. 8. and of the shameful, Mark 8. 38. if he should get ha∣tred by reproving a Scorner, Pro. 9. 7. yet therefore he should not decline the promise of Jesus, Blessed are ye when Men shall hate you, and when they shall separate you from their Company, & shall reproach you, and cast out your name as evil for the Son of Mans sake, Luke 6. 22, 23. If one is among wicked people, he doth either comply with them, which is Sin, or reprove, and then he is grievous unto them. For what fellowship hath Righteousness with Ʋnrighteousness, and what communion hath Light with Darkness? and what concord hath Christ with Belial? 2 Cor. 6. 14. An unjust Man is an Abomina∣tion to the Just; and he that is upright in the way, is Abomination to the Wicked, Pro. 29. 27. My Son if Sinners entice thee, consent thou not, Pro. 1. 10. It is more to be feared they will corrupt him, then he reform them: Many who begun well have turned aside from the good way, and by seeing it made contemptible as is daily done by malicious Tongues, have changed their minds, and having been in the counsel of the Ungodly, themselves at length stepped up to the Seat of the Scornful. Their former Righte∣ousness is turned into Wormwood, so bitter are they against it. Let none who are established, run into unnecessary danger, for it is folly to venture when there is no occasion, which is rarely

done without diminution of Love and Zeal, if not to over∣throw the Foundation. It is indeed possible to retain upright∣ness and a good Conscience amongst the worst, but least they should be an occasion of falling, (for no Temptation is so strong as bad Company) it is godly discretion not to have inti∣mate acquaintance with them, but only such as business and com∣mon civility doth require.

Sincere Friendship is to be reserved for the Faithful; an exa∣ample hereof is the Man after God's own Heart. In the Saints that are in the Earth, and the excellent is all my delight, Ps. 16. 3. I am a Companion of all them that fear thee, and of them that keep thy Precepts, Ps. 119. 63. The Conversation of good Men doth in∣stil principles of Honesty and Truth into the mind, settl•• the doubtful, recalls those that were going back to their own crook∣ed ways, and establishes all in the right. The Holy Ghost re∣cordeth even what seems lesser things, which serve for our use and instruction. All that believed were together, Acts 2. 44. The Apostles went about from place to place, confirming the Souls of the Disciples, Acts 14. 22. There is both profiting of himself and others by good Company. The Talent is not given to hide in a Napkin, but every one is to communicate according to that mea∣sure of Grace and Reason he hath received. And suffer himself to be admonished, for none is so wise or knowing, but he may both learn and be put in mind of several things from those who seem weak and foolish in the Eye of the World. Every one * 1.9 should endeavour to get a convenient number of good acquain∣tance, for there is such a mutual Love amongst real Christians, that they will do one another all the good they can. When these meet, they take as great delight in the language of Canaan as others in prophane talk. They are more pleased to build up one another in our most holy Faith, then others in discoursing of the best way for getting Offices or Preferment, Money or Estate, Honour and Pleasure. Whoever thinks this strange, it is be∣cause himself takes no delight in such kind of conference, for want of Faith and the Love of God. Society is not confine on∣ly to Heavenly discourse, there is as much subject matter for u•• as others, we can supply the defect of evil Communication•• w••••h good. And then that variety of the occurrences of the World is common to all. But 〈◊〉〈◊〉 whose mind as••••nd•• above ••hese lower regions, is ind••••d diverted with 〈…〉〈…〉g of the several changes

and accidents here, and he turns them into a good use; yet his chief delight is in such discourse which relates to his better part, and that Life which shall never end. He finds more real satis∣faction in what is good to the use of edifying, then in the other kind which r••creates only for the present, concerning those things which in a short time are to be done away. The Apostle finds fault with Fo••••••h Talking or Jesting, which are not conveni∣ent, Eph. 5. 4. They render Christianity as a vain and light thing, such a deportment is offensive to those within; and will be apt to disgrace the Profession to those without, as if it was not equal∣ly, yea more grave and substantial then Philosophy and human Wisdom. A good Man will guide his affairs with discretion, Ps 112. 5. He knows how to behave himself with Company, and how with∣out. He is endued with that self-sufficiency (through God) that he will not thrust himself among all sort of People good and bad; for he is well contented alone, and had rather be so then sit among vain persons, or have fellowship with the ungodly. He will not refrain from any out of a pharisaical superciliousness, or say unto his Neighbour, Stand thou by, and come not near me, for I am holier then thou, Isa. 65. 5. The Son of God did eat and drink with Publicans and Sinners; and therefore he will not scruple to converse with any, except those who are arrived at the height of Wickedness, who do not at all esteem but mock the good Way, With such an one he is not to keep company, no not to eat, 1 Cor. 5. 11. Only let your Conversation be as becometh the Gospel of Christ, Phil. 1. 27.

Of all Company, Marriage is the most near and Honourable. It was Instituted in Paradice by God, Gen. 2. 18, 24. and after * 1.10 confirmed by our Saviour Jesus Christ, Mat. 19. 4, 5, 6. This is the established means for the propagation, continuance and suc∣cession of mankind: The Author of our nature hath implanted * 1.11 a strong desire and tendency towards it. We are not let loose to unbounden Lust, for that would bring strange disorder and con∣fusion into the World: None would know which were his own; Besides such a mixture and variety of Seed hinders Con∣ception, as appears by common Prostitutes. There would be much inconvenience and ruin, unless the great Law-giver had pre∣scribed * 1.12 such Rules concerning this Ordinance, which (as his o∣ther Commandments are wisely contrived, both to carry on the

Course of the World, and also for tryal of Mans Obedience. In which last if he approves himself, he is promised Peace here and Glory hereafter. Adultery, Fornication, strange Lusts are forbidden in the old and new Testament, they being contrary to this excellent order of Life, which would be miserable if the Bed were not kept undefiled; the Apostle immediately adds, Whore∣mongers and Adulterers God will judge, Heb. 13. 14 All the com∣mands in Scripture relating to Husband and Wife, are exactly fitted for their mutual Comfort, which again is presently lost by disobedience and variation from them. That Vexation and Discontent so common amongst Married persons, is because they * 1.13 do not fulfil the Law of Love, and of bearing the Infirmities of one another: Husbands do not dwell with their Wives accord∣ing to knowledge, giving Honour unto them as the weaker vessel, or they observe not their Duty in submitting unto and obeying their Husbands. They have not the Love of God in them, for here to apply that of the Apostle, He that loveth not his own Wife, * 1.14 which lies in his Bosom, whom he hath seen, how can he love God whom he hath not seen? If he did love, he would keep his Commandments, and not deal Treacherously against the Wife of his Youth, who is his Companion, and the Wife of his Covenant, Mal. 2. 14. Neither would she behave her self despitefully against her Husband.

Some enter upon this state for worldly and carnal ends, as when Beauty, Riches and a good Family (as it is commonly sti∣led) are the reasons why they determine their choice on such an Object. Who instead of complying with those ends of Marriage God hath ordained, frame others of their own Invention, what he Instituted as an happy state of Life, themselves going accord∣ing to their own thoughts render miserable〈…〉〈…〉 This is not so to be understood that none should propose to himself any worldly ••••d, for he may lawfully, but that must not be made chief. We have an example in Abraham's Steward, Gen. 24. of s••••king un∣to God in the first place, All our Actions should b•• to h••s Glory, and then this of so great moment is not to be exempted. We are to prefer his Commandment before all other things, and th•••• temporal considerations may come in subordinat•• to that. ••ut to have those worldly things the only or principal inducement, is both sinful and foolish, for the Man doth no•• take counsel of God, nor rightly consult for his own Ha••piness.

To begin with Beauty, which indeed is Gods Blessing and Gift, * 1.15 perfect through his Comeliness, but when it is trusted unto, Ezek. 16. 15. and made an occasion to draw off from him, then it is necessary to discover the Truth and Nature thereof. It is one of the ad∣mired Idols of the World, which is had in Estimation for sup∣posed good, though it be thin and vain. What is a well co∣loured Skin? Now Colour is no substantial thing, and there∣fore cannot give satisfaction which in it self hath so little rea∣lity. A fa••r Woman hath Life and Motion, otherwise she differs little from a well drawn Picture, which doth delight; the out∣ward Lineaments do somewhat please, but nothing else. Excel∣lent sensible Objects do by Constancy tire, and we at length be∣come unaffected. Whether this doth hold true between married Persons, they know who have the experience. But further it renders liable unto Temptations, so was Joseph of old, and change the Sex, many are at this day; he did beat back the Sollici∣tations of his wanton Mistress, with this single Thought, How can I do this great wickedness, and sin against God? Gen. 39. 9. Those who now are alike tempted, may keep themselves un∣spotted by the same means. The fear of God is a sure Preser∣vative against all Assaults of the wicked. If according to sin∣cerity and truth, it constantly withstands the Temptation; na∣tural Conscience and inward Modesty is another Band whereby God hath tyed us up to the observance of his Commands. But if these Cords are broken, none will hold. The fear of shame and disgrace before the World is no restraint, if the Deed of darkness may be hid from the Husband and others. It is too well known and Practised that this may be done, Who dare sin when God sees them, will likewise when Men do not see them, for such a place may be found out, but the eyes of the Lord are in every place, beholding the Evil and the Good, Prov. 15. 3. The abomi∣nation of wickedness in our days is described, Ezek. 16. 32, 33, 34. Some maintain their indigent Gallants, and steal from their Husband to gratifie them. Thus, and other kind of ways, they make their Beauty to be abhorred.

Another inconvenience commonly attends it, Which is Folly: Not that I believe, God makes any one Foolish. All Souls are his, and there is no greater Diversity between them at first, then the Stature, Similitude, or strength of the Body. Natu∣ral Ideots are found to be so from defect or irregularity of the

Organs within, as Blindness or Deformity without. But what goes commonly under the Name of Folly, is through our own fault and negligence. The mind is not improved for want of receiving in the words of knowledge and instruction, which are necessary to the growth and continuance in understanding, as Meat and Drink to the Flesh. And then by not exerting, the faculties become dull and useless, as the slothful are unapt to work. This is the cause why Women in general are not so Wise and Learned as Men. Could we now see as God sees, into the parts of the Soul, or as we shall when let slip out of this Flesh, the Leanness and Blindness of ignorance, the Deformity and Crook∣edness of Folly, that drowsie unactive Disposition would be as much despised, and we should equally endeavour to strive against them, as now we do such defects of the Body. But the World is only for visible and present things, and if they are well enough, do not so much care for the invisible and future; when Faith and Reason do assure these will be visible and present also, of longer continuance and greater Concern. Whose chief aim is to recommend themselves before others, one excellent thing to set them of is thought sufficient, they mind no more. So in the present instance it comes to pass that Beauty is without Wis∣dom. All the Care and Education is concerning that, but not to accomplish the inward parts; for all Pride, Boasting, and Self∣conceit, yet a King and one Skilled in the Female Sex hath left this Character, As a jewel of Gold in a Swines Snout, so is a fair Woman without Discretion, Prov. 11. 22.

But suppose better; One who is Chast and Wise, Yet she is subject to Accidents and decay. The Fruit of the Womb makes an Alteration in her Face, a fit of Sickness ••••ssens her ruddy Complexion, Sorrow and Discontent do impair it. If none of these should be, still the Glorious beauty is a fading Flower, Isa. 28. 1. It declines in Summer, by little Perishes in Autumn, and is quite withered in the Winter of Age. Then the furrows are cast up: When once it is laid down it riseth not till ••he Hea∣vens be no more, and then that Love sinks which was only built on this rotten Foundation. To repair the ruins of time by Sup∣plements of Art, to fill up the Wrinkles with Paint and Ver∣milion, is to strive against Gods appointment. And this is a presage (which they should take as such) of falling down lower into the Pit, where is an utter end of this esteemed Perfection.

In the place of Skulls they seem all alike, there is no discerning which in the time of its Flesh was clothed with a fair Skin, or not. When we behold these grim Spectacles, there is nothing to be seen of flourishing Age. The use of all may be not to set the Affection on what is a meer idol of Happiness. God hath pur∣posely ordained our Excellency should not li•• in the Body; as ap∣pears not only from the matter thereof, but even from what seems lovely: There is very little in it, and few (not above one in an hundred) have that exact accomplished Beauty. And for those who either have already, or desire it; let them be exhorted to serve God and continue in all Obedience, not making it an occasion of sin, Pride, Vanity, Murmuring or Discontent; but Practice that of Phil. 3. 20, 21. then we have all Encourage∣ment and assurance that, our vile Body shall be changed that it may be fashioned like unto his glorious Body, which will as much exceed the fairest Complexion on Earth, as that doth the Face of a Toad. But whoso will not do thus now, we see with our Eyes all that is above spoken of fulfilled, and further, They shall be an abhorring unto all Flesh, Isa. 66. 25. If they make the utmost of their Beauty, it is a vain and empty thing, which cannot profit nor sa∣tisfie, and such is the danger thereof.

For the other inducement to Marriage, Riches; it hath been the just and good Practice of all Countries and Times to give somewhat in Dowry; but the Error is, when the less is made the chief and sole Consideration. Who are resolved to enrich them∣selves, and love the Wealth more then the Person, these are of∣ten deceived in their Proposals and Expectation of Contentment, as common observation and experience do manifest. There are several inconveniences which over ballance the seeming Good, which need not be recited here, because the end of Riches and their subserviency to Happiness is to be stated further on.

When Marriages are entred into upon indirect Considerations, the Misery is sensible all the Life long. And indeed how can it be reasonably expected, it should be otherwise? When it is first grounded upon evil Principles. Those which make Beauty the only end, are acted by Lust, who affect Riches by Covetousness, and another sort by Pride. All which are contrary to Gods Law, And therefore who forsake the Living Waters, expecting satis∣faction in broken Cisterns, it is no wonder they greedily hunt after, but never find it. It is just that those, Who despise Gods

directions, and that Happiness he 〈◊〉〈◊〉 provided for Men, and there∣fore do not seek of him, should be 〈…〉〈…〉ted with the eager p••r∣suit, and much more with a miserable disappointment, that their Mouth may be stopped, and forced to acknowledge, As they can∣not live nor move, so neither be Happy without him. If they were really convinced of this, they would not be so often deceived with an Egyptian Reed, on which if a Man Lean it will p••e••ce into his hand, nor in this important Concern set up false Ends, and Superior to those of his ordaining.

The Apostle hath a whole Chapter, 1 Cor. 7. on this Subject, and towards the Close gives instruction to Marry in the Lord. Whoever sincerely Lives according to his Command∣ment cannot be an ill Wife. Christianity endows with that Grace and Perfection, a meek Humour and Disposition, such an obedient and humble frame of mind, that if the Man hath the least Ingenuity or good Nature, he must Love and Honour her. If these be wanting (let her make what Pretence she will by going to Church, Devotion or sanctified Talk) it is to to be feared, for by the Fruits you may know them, she is an Hypo∣crite, for she cannot be a good Christian, who is not a good Wife; for that obliges to all that is commanded in Scripture concerning this Relation. Whoso findeth a•• Wife, findeth a good thing and obtainetb favour of the Lord. Let him rejoyce with her, let her be as the loving Hind and pleasant Ro••, let her Breasts satisfie him at all times, and let him be always r••visht with her Love, Prov. 5. 18, 19. Live joyfully with the Wife whom thou lovest, all the days of the Life of thy Vanity, for that is thy Portion in this Life, and in thy Labour which thou takest under the Sun, Eccles. 9. 9. When a Man hath taken a new Wife, he shall not go out to War, neither shall he be Charged with any business, but he shall be free at home one Year, and shall cheer up his Wife which he hath taken, Deut. 24. 5. When they live together according to Gods Ordinance, there is no tormenting Jealousie, no strife nor brawling, Discontent, Upbraiding, Forwardness, nor scornful exasperating Language, but all kindness and tender Affection is to be seen among them. Their Hearts are comforted, being knit together in Love. They are one Flesh and Members one of another. If one suffers, the other doth also, and by a pleasant Sympathy joyntly partake of their several Condition. He Mourns with her that Mourns, and rejoyceth with her that rejoyceth. It is thought by some

that all difference of Sex will cease, when those things shall be laid aside, that relate to Mortality and Imperfection, for in the Resurrection they neither Marry nor are given in Marriage, but are as the Angels of God in Heaven, Mat. 22. 30. Who are all of the same kind. As to the present time, There is neither Male nor Fe∣male, but ye are all one ••n Christ Jesus, Gal. 3. 28. Who was born of a Woman, that as the Transg••ession came by her, so through her was conveyed the greatest Good that ever came to man∣kind. Both are of the same Nature, Heirs of the same Promi∣ses, and it is equally the interest of each sort, to endeavour through Gods Grace to be Happy.

So much of Company and Marriage. The other thing, Men * 1.16 are taken up with, is Riches and getting of Money. Now if any cunning Rules were laid down for the procuring thereof; they would be read earnestly and attentively with the utmost Examination. But do they not endeavour after it as a means to live happily? And as such it is to be treated of. It is expe∣dient to obtain the things pertaining to this Life, which are Meat, Drink, Raiment, Habitation, Honour, Pleasure, and such like. We cannot be ascertained of them without Money; this need not to be insisted on, but only to put in mind for what end Money is necessary. The end is the Principal thing, which is or should be mor•• desired then what tends only by the way to∣wards it; and therefore if we can attain the end without so much assistance of those Collateral means, they signifie nothing. The Goodness of Riches consists only, that through Custom other things are under the Power of them; which may be bought and had, and also in using them to this purpose. ••ood and Clothing are in their own Nature of more Worth and Excellency; but then as they Minister to Pride and Pleasure, they are no end, but false and mistaken means to Happiness, as hereafter may be shewed. The absurd Acting of the World lies in making that an end which is a means only, nay, which are wrong and con∣trary to the thing desired. Happiness is sought for by the ways of Pride, Sensuality, and Cov••t••••s••ess; now there is no need of going round about, when there is a direct Path; and further they will appear upon the di••igent Search to lead an opposite way into D••••••ruction and M••••ery.

The so much beloved Interest is sought after in order to Satis∣faction, for otherwise some would not by injustice and wrong endanger the loss of their immortal Souls, to obtain Wealth or Estate. Some fond Conceits do spur them on, as they fancy it for their Honour and Credit, to be the Stock and Foundation of a great Family, so they shall be talked of through many Ge∣nerations, when it will not extend further then that single House, and with them be forgotten in two or three Discents: And all is but the Breath of others, a weak and transitory thing for his whole Happiness to subsist〈…〉〈…〉 on. When by Commission of Sin, and Omission of Duty they enhance their future Account, mis-employ that Diligence which might be spent, on a more ex∣cellent thing, waste their Spirits, not enjoy what they have, de∣prive themselves of beloved Sleep in Service of dear Ma••••mon. If these make Pretences to Religion, that (which would mode∣rate and rectifie) is made a furtherance to worldly Designs. This is to give them outward Reputation and Honesty, so to get a Trust or Power committed to them, by falsifying of which they raise themselves, or to carry on close unjust Practises. There have been too many Examples of those who lift up their hands in the Sanctuary, and seemingly praise the Lord, Whose right hand is a right hand of Falsehood. Who appear to sanctifie the Lords Day, but practise Deceit and Guile all the Week long. So universal hath been the Corruption this way, that considering People will most suspect them, who are Godly. But there are more Knaves to be found amongst the wicked and prophane then Hy∣pocrites. Indeed those remain longer undiscovered, for these have the Eyes of all fastened on them, who mark their steps, and are glad to find out such a great fault in what hath a resemblance to Goodness, and many times it is a false imputation of wrong Charged on such, who neither did, nor intended any. B••t in this corrupt World, innumerable are the Tricks and Devices (sinful or not is no Consideration, or no hindrance) to get Money: Men go to and fro, from this place to that, B••y and Sell all to this purpose, as if it was the principal end for which they w••re Created. A faithful Man shall abound with Bl••ssings, but he that maketh hast to be Rich shall not be innocent, P••ov. 28. 20.

There is no need to leave of the business of ones Calling, or sinful Gai••, because some have thus abused it, for this would be ridiculous as to neglect Eating and Drinking, because some turn

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that into Gluttony and Drunkenness. Nor is he obliged when he hath just got a Livelihood to stop and go no further, but may be still diligent in business, expecting the blessing of the Lord which maketh Rich, and addeth no sorrow with it, Prov. 10. 22. Trust not in Oppression, become not vain in Robbery: If Riches increase, set not your heart upon them, Psal. 62. 10. They are a strong Tempta∣tion, whereby many unstable Souls have been deluded and left their first Love; but when the desire is taken of, they may be pursued with a kind of indifferency. Having this resolution ever firm, that no Profit shall move us to part with our Integrity, nor to offend Christ, if the whole World were to be gained. Learn of me, for I am meek and lowly in Heart, and ye shall find Rest unto your Souls, Mat. 11. 29. We should neither love abundance, nor eagerly hunt after increase if we were humble, for then it would be no Pleasure to boast in the multitude of Riches, or be lifted up, which is the principal Reason why they are desired. Take away Pride, and Covetousness will cease; for however the wretched Miser creepeth that the spoyl may fall into his hands, however speaking and studious to please his Superiors, if he may get by them, yet he is naturally proud and esteemeth himself above others, according to the Pelf he hath. But if we had right Thoughts of our selves, (for all those are without, and nothing of the Man) we should not be puffed up with great Estates, fine Apparel, or Aiery Titles of Honour. By humility and fear of the Lord, are Riches, Honour and Life, Prov. 22. 4. The inheritance in Heaven swallows up the Conceit of that here. Be clothed with Humility, 1 Pet. 5. 5. this takes of that earnest Af∣fectation of Gorgeous and soft raiment. The Honour that comes from God only, John 5. 44. makes all great Titles and flattering Ex∣pressions not valued. Who believes, and goes the real way to ob∣tain these things, receives but little Satisfaction from what the Men of this World think their greatest Happiness. His desires are spiritualized, so they are not carried after sensual Plea∣sures.

To Labour to Eat, and to Eat to Live, and to Live to La∣bour is no end; (though many poor Souls are willingly ig∣norant and unmindful of any thing more) but it is to serve and obey God, to continue for some time according to his Ordinance, and all is towards the eternal Rest, Life and Happiness. And therefore all along every thing is to be done to attain that; and

those things to be refrained from, which may endanger, least any one should come short of it. The affections may, and are to be set on the things above, even whilst he takes pains for things here, they are necessary and convenient for our Pilgrimage, through this place to Jerusalem, which is the Mother of us all; but still these are transitory goods, when there is the enduring substance. What is so hardly ingrafted into the minds of some people, is easie to be understood; The covetous Worldly Man knows what he labours for is current Money; and why doth he think that should tarry with him, which hath already passed through so many hands before it came to his? but now he fancies to keep it, in vain, for (besides loss and casualty, which often convinces it is not in his own power) if they do not slip from him, he must be taken from them; for when he dieth he shall carry nothing away, Ps. 49. 17. If it could be done, it would be a senceless thing to carry a little Gold that perisheth to (where we all hope to go) the City that is pure Gold, Rev. 21. 18. The yellow dust here, which seems so glittering and desirable, is dim and dross in comparison of that.

But for all that can be said; a disregard and little value for Riches seems an idle speculation, for who hath it? That argues their want of Faith and Reason, or Foolishness in not ••iving according to them. Christianity is to be judged of by its pre∣cepts and true examples, and not to be measured by those who do not comply therewith. The blessed Jesus had a Purse-bearer for the poor, but we do not read that he had any thing more then to serve necessary occasions; when they came to him for one Penny Tribute-Money, he works a Miracle to have that; and never is Recorded to have sought any at all but at that time. Peter was not ashamed to own openly, Silver and Gold I have none, Acts 3. 6. The other Apostles were in a like condition: Those whom they Converted unto the Faith, had all things common, and sold their Possessions and Goods, and parted them to all Men, as every Man had need, Acts 2. 44, 45. They did despise what the World now doth magnifie; yet we pretend to follow the steps our fore-runner, and they are gone before; But care is to be had that we do not miss of the place they are entred into, as we now vary * 1.17 from what they were in this World. The young Man who had kept all God's Commandments from his youth upward, was rejected because he would not go and sell that which he had, and give to

the poor, when he was promised to have Treasure in Heaven; and it is immediately added of the hardness of a rich Man to en∣ter into the Kingdom of God; from whence may be gathered, that to prefer any profit before the Commandments of Jesus, If there is not a readiness, willingness, nay actual doing the same when occasion requires to lose or sell all worldly possessi∣ons * 1.18 for his sake and poor Brethren; if this mind be wanting, all signifies nothing, though he hath done never so many good acti∣ons before. To come so near to Heaven, and not be admitted for want of one thing, makes the disappointment worse and more tormenting. Although many having the form of God∣liness do love this present World, yet none doth so who is a sin∣cere and universal Christian, as one must be, if he intends to find Good by his Profession.

But the natural Man discerneth not these things, they are fool∣lishness unto him; and therefore it would be proper to speak somewhat, whereof he is sensible. Perhaps he imagineth all the rest to be talk, as now he begins to perceive what is done to be Vanity, a Dream, and next to nothing. However formerly he did hunt after what he thought was real, now he discovers it to be empty and vain, and therefore concludes the like of what is more told him. Not throughly considering this is a strong evi∣dence of the truth of God's Word, which before acquainted, as he did hear somewhat of the Vanity, Deceitfulness, Unfruitful∣ness of those things; And then he would not believe, but now that is found true by his own experience. Why then may it not be supposed to be true, when it speaks further of the continuance, greatness, and substance of things hoped for? If it is fulfilled in the less, why shall it not also be in the greater? If in things pre∣sent, why not in things to come? If I have told you Earthly things, and ye believe not, how shall ye believe if I tell you of Heavenly things? John 3. 12. But it is experienced by all what the Word speaks of the fiction and falshood of some things, so it is reasonable to give regard when it declares the truth and reality of others. It is to be feared, and he is in time to be forewarned thereof, least he be found a Fool in this as in former things, to know them only by after wit and experience. As he discerns not the Vanity and Delusion of Youth, till that is over; so not to learn the things proper for a Man till that is past, nor the things of eternity till he is let into it, which is sad; for an error here is without remedy. It is

foolishness in an old Man to say, O that I had done thus, and thus in times of Youth or Manhood, when he might have done them then, and now they are past and irrecoverable. It is just the ve∣ry same as to those things also, unto which through the Grace of God we endeavour to perswade Men. And therefore suffer your selves to be put in mind, you are come to perfect understanding, judge of what is said.

It is a deceivable and lying consequence, (with which the Devil doth tempt people to unbelief towards their declining years) that all things whatever are Vanity, because they find it so of the things before them. Every temptation, if throughly considered, makes against him; for this confirms that all things in∣deed are so as affirmed in Scripture. So they are not to be taken up as a reserve, but to be surely believed; they are not to be look∣ed upon as conjectural notions of happiness, but to be most faith∣ful and true, worthy to be trusted unto, if we had ten thousand lives to be ventured upon them, or so much hope and desire pro∣portionable to them. The inspiration of God makes known the deceitfulness of all fansied good here. That speaks of every thing according to its very nature (either in express words, or just consequence) which belong to mankind from the greatest to the least, except what may be known from our selves, and the most common observation. The more we know of the things of this World, we less esteem them; and thence it is that we eve∣ry day more disrelish sensusual pleasures, for they ti••e and the same hath been had before; life grow tedious and irksome, for the same returns over and over again, and it is not satisfactory. Even good fellowship is every day less admired, and people grow more se••fish and shut up within themselves. As for Money, the Heathen Cicer•• did reckon Covetousness in old Men an unac∣countable thing, to get the more provision, the less journey they have to go; but he did not so fully think of, that this was clea∣ved unto as (in the Prophets phrase) the refuge of lies, Isa. 28. 17. the last of all Vanities. Mens affections must be carried af∣ter something, and where they apprehend all to be so; they fix upon that which is only more substantial, because they suppose less subject to Vanity; but even here after they have laboured for it, they are not satisfied. When in any pain or troubled, or to∣wards the close of their days, to reflect upon their Gold and Silver will not yield the least comfort, it will rather enhance present

misery because that cannot case them in time of need, which they have faithfully served all their life before. It would be sad if amidst so much Evil and Vanity, such lies and delusion, there was nothing to be found good and real, truth and certainty. But there is, The Grass withereth, the Flower fadeth, but the Word of God shall stand for ••ver, Isa. 40. 8. That (as aforementioned) speaketh exactly of all things as they are, which is a demonstra∣tion, that what it saith further is true. And then the work of righteousness is real and eternal.

To you of full Age the Word of Exhortation comes. * 1.19

Be not afraid to be happy here and hereafter: Do not with re∣gret flee from the wrath to come, you are now warned. And that knowing the time, that now it is high time to awake out of sleep, for * 1.20 now is our Salvation nearer then when we believed. You are nearer to Death and Immortality then ever you were yet, The night is far spent, the day is at hand. A great deal of your life is gone, and your dying day approacheth. You are called upon to leave of your sins and disobedience, least they deliver you over to the dam∣nation of Hell. Will you not endeavour to avoid that, who will do any thing to shun a temporal calamity? You are not (but God knows how soon you may, if you continue in an hard im∣penitent heart) cast down into the everlasting Dungeon, the place of utter Darkness. Is it irksome to read these lines? It will be much more intolerable to suffer the truth of them, and they are only laid before you, that you may be put in mind, and so escape. The Father of Spirits calls upon you, Turn and live, for why will you die? God would have you all to be saved, you are adjured in his name to leave of walking in the way to destructi∣on, despise not his loving invitation. O that my people had hearkened unto me, and Israel had walked in my ways, Ps. 81. 13. When they are r••bellious and disobedient, it goes against him to punish them. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah, my heart is turned within me, my repentings are kindled together, Hos. 11. 8. This same God, who is here described, as if he did earn with bowels of Compassion; yet if People set at naught his Coun∣sel, and will have none of his Reproof, he speaks to them in ano∣ther manner. When your fear cometh as desolation, when Destruction and Anguish cometh upon you. Then shall they call upon me, but I will not answer, they sball seek me early, but they shall not find me,

Prov. 1. 27, 28. Wherefore, as the Holy Ghost saith, To day if ye will hear his voice, harden not your Hearts, H••b. 3. 7, 8. Is he not worthy of a present Answer? All People must grant that, but the Thoughts of some in the depth of their Heart are: It is no matter now, for his business may be as well done at another time, the longer it is staved of, so much the better, for then there will be the less time to serve him, and if they can so much as to get Heaven, it is soon enough. Are these the secret Ima∣ginations, which some keep so close to themselves? But they do not in the mean while throughly consider how, all things are naked and opened unto the Eyes of him, with whom we have to do, Heb. 4. 13. so he knoweth these innermost Thoughts all one, as if they were wrote legibly upon the Forehead of those who conceive them. How disingenuous is this? And will he not so judge of it? As if he must have those things put on him, which they would not suffer from their Servants. For would they like those who will do just enough to receive Wages, but no more, and less if they could? Can it be reasonably expected, God will reward those base and Mercenary People, who do not esteem of him, but on∣ly the good things he hath prepared? Who would willingly receive his Gifts, but have neither Love nor Reverence for the Giver. If thou wilt enter into Life, keep the Command∣ments, said he, who is to judge every Mans work. What those are, himself hath likewise told us, they are two, The first is, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy mind, and all thy Strength. How can he do this, who hath such unworthy Thoughts? Such an one, un∣less he repents of the Evil, will never be judged a Lover of God, and then notwithstanding all his Policy he may come short of his Expectation. God doth confound the Wisdom of the Wise, and taketh them in their Craftiness. Those which fancy, and propose to themselves some new fine and ••asie way to Heaven of their own invention, it is a thousand to one but they perish in their Projects, for Men must not think any way to avoid the force and obligation of Gods Commandments. Indeed they may choose whether they will observe them or not; but then they must not choose to themselves the reward that is promised for keeping of them. Neither let them imagine to draw up new Articles of Agreement, besides that Covenant of Grace, God hath been pleased to establish with Man, for that is only of his own

making, and it is merciful enough; it is not come to such Fa∣miliarity, that he should accept what sinful Creatures would give him. It is most just, that God who made us without ourselves, never asked our Advice, whether we should be formed Vessels to Honour or Dishonour, should also give us what Laws he please, making his own Terms and Conditions, upon which we are to receive the Happiness, whereof himself is the only Giver. We are not to frame any out of our own Brain, and offer them unto him; for seeing he hath created us to serve him, shewed us how, lent us Life for a time to do it, We are not to seek out new Devices, or to Parcel out this time as we see best for doing there∣of. This is here mentioned, that those may beware who think it sufficient if they allot the least Portion, nay the last moment for doing that wherefore the whole was given them. These are the Statutes and Judgments, which ye shall observe to do all the days ye live upon the Earth, Deut. 12. 1. which is not taken away, but rather more confirmed under the Gospel, as appears from, Luk. 1. 75. Who then would be saved? We learn from the Prodigal Son, the Publicans and Sinners, the joy over them that repent, those many gracious Texts concerning it, that if we do go astray and come home again, we shall be received to Grace and Favour. But if Men from hence take occasion to spend their days in wicked∣ness, and their Life in disobedience; if they turn the Grace of God into wantonness, it is an horrible abuse, and who thus per∣vert the ways of the most High, may notwithstanding their vain purposes perish for ever. If they go on in their wicked Course, they may unawares be given over to a reprobate mind, and all their Thoughts whereby they intended to be reconciled unto God at such a time, come to nothing. It is both unworthy and sinful to put him of from day to day; and he who doth not Love to be mocked or despised, may reward such after their deser∣vings, withdraw his Grace, and let them go on in their own imaginations. What if one should come into the Vineyard a little sooner then needs must? Is not Heaven worth La∣bouring all the day for? And can too much be done to avoid Hell? Is it not better in a thing of so great moment to come more early, and to wait for your Lord, that when he cometh and knocketh, you may open immediately, Luke 12. 36. then to ••arry till the Critical time of his coming, for you know not when this will be? Who knoweth, That certain day that is limited after

so long a time? Heb. 4. 7. Who can tell exactly how far, and how long he may go in the way of wickedness, and return? The utmost bounds are not set down, But this we are assured of, the further we go, the more way is to come back, which will re∣quire so much the more Labour and Pains. Hast thou any de∣gree of the Love of God? Wouldst thou not trifle with him? Dost thou seriously expect to inherit his Promises and avoid his Threat∣nings? Hast thou any regard to the eternal Welfare or Misery of thy own dear self? Art thou so Wise as not to hazard (when there is no need) such an exceeding good set before thee, and on the other hand so great an evil? Break of presently thy Sins by Repentance. Turn you, Turn you, and then Iniquity shall not be your ruin.

That ye put off concerning the former Conversation the old man, which is corrupt according to the deceitful Lusts: And be renewed in the Spirit of your mind. And that ye put on the new man, which after God is created in righteousness and true holiness, Eph. 4. 23, 24. Then the Fruits of the Spirit recited, Gal. 5. 22, 23. and other practical Duties are as agreeable to our Nature, as before the Works of the Flesh were. When men are transformed by the renewing of the mind, they prove what is that Good, that ac∣ceptable, and perfect Will of God. It seems so even to their real Sense and Disposition; they find more Comfort and Happi∣ness in what is good, then formerly they did in evil. Be not doubtful or suspicious; you are in no wise required to go softly all your years in the Bitterness of your Soul: But you are invited forth to what Is a Tree of Life to them that lay hold upon her, and happy is every one that retaineth her, Prov. 3. 18.

As those can further assure you out of their own experience, who sought her early; Who being partakers of the Divine Na∣ture, take more delight in the things of God then others do in the things of the World. Who by continuance in well-doing have a Blessed Habit thereof, so it is become familiar and plea∣sing as any other Course of Life. Their love preserves them from committing of evil; and though this being hot at first, did cool again, yet they have used all means to renew it, To keep the Fire upon the Altar always burning, Lev. 6. 3. If the flame do not continue so brisk, as at first kindling, yet they have taken all imaginable Care that it shall never go out. It cannot be ex∣pected one should be continually ravisht with a pleasant Countrey

as at first sight thereof; the longer we live and only behold the Works of Creation, it takes away that just Wonder and Asto∣nishment. And so it is of the invisible things of God, we are not always so transported as at first hearing of them, when they were New and exceeding Great; they are the very same still, but the defect is in our selves, our Ears are dull of hearing and remain unconcerned. There may be a Gracious and Wise disposal in this, that ye should shew forth the Praises of him, who hath called you out of Darkness into his marvellous Light, 1 Pet. 2. 9. These youthly fervour•• of Spirit, that joy because of the sud∣den Alteration, that taste of precious things, that lively Faith in what is unutterable, how much did they exceed the little Va∣nities of the natural State? And when all these do flag and be∣come less affecting even to the end of our Lives, it may be a short Emblem given us to signifie, that when we shall be let into the Enjoyment and Possession, they will be infinitely more sur∣prising. And we shall be amazed within our selves how it came to pass, we should have the less Sense, the nearer we did ap∣proach to them. They will be found to be so much beyond then was possible to enter into the Heart to conceive of them. I have heard of thee by the hearing of the Ear: but now mine Eye seeth thee. Wherefore I abhor my self, and repent in Dust and Ashes, Job. 42. 5, 6. Which then was so great, that there wants a word to set it forth, and this should be fully assented to as true, yet to lessen the inward Estimation thereof; the nearer we draw to be more unmindful, careless and negligent must be a condemning thought to the Souls in Heaven, that ever they should come t••i∣ther with Faintness and Weariness of mind, that their steps should well nigh slip, or think of going backwards. By which perhaps they have lost such Degrees of Glory and a greater re∣ward. They will be vexed that they did not more whilst here in the World. But it will be inexpressible Anguish to all Apo∣states, who forsake their first love. A Lesson of instruction to us now in the way, things are so ordered to see if we will do what the Prophet complains for want of, There is none that stirreth up himself to take hold of God, Isa. 64. 7. Which is to be done by constant frequenting the Ordinances, hearing the Word, Prayer and Sacrament, Holy Meditation, edifying Discourse, Watch∣ful avoiding the occasions of evil and other hindrances: And also doing good Works. In all things put forth the utmost

Strength and Vigour, get that Chain of Graces, 2 Pet. 1. 5, 6, 7. And if these things be in you, and abound, (there is great Emphasis in that word full measure, and running over) they make you that ye shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. They that wait upon the Lord shall renew their Strength; They shall mount up with Wings as Eagles, they shall run and not be weary, and they shall walk and not faint, Isa. 40. 31. They must continue in all means of Grace and Duty, even from the Child to the Ancient of days as long as they are in this Earth, for this is the place of Faith and Wait∣ing, otherwise this blessed Promise doth not belong to them. All that you have hitherto done signifieth nothing, unless you still press forward to the mark of the High Calling in Christ Jesus. And ye have hitherto run well; what should hinder, but that you should obtain? You have past over the Corruption through the Giddiness and unruliness of Youth, have escaped the Dangers of that shallow violent Age, in which so many have split and been carried away with the swift Streams of Lust, running down into the dead Sea, before ever they considered well where they were going. But you are safely arrived into the Mediterranean of this Life, and your Voyage now is safe, pleasant and easie. You will quickly be at the desired Countrey, if you do take dili∣gent Care. Behold now is your Salvation nearer then when we dreamed, and in a little while it will be before you. Wherefore lift up your feeble knees, and your hands that hang down; use still your utmost endeavours, and the great Pilot above will not leave you nor forsake you. If you be not wanting to your selves, he will not be behind in making good his Promises. Go on still as you have begun. Watch ye, stand fast in the Faith, quit you like men, be strong, 1 Cor. 16. 13. Exhorting one another, and so much the more, as you see the day approaching, Heb. 10. 25.

The day when the Keepers of the House shall tremble, and the strong men shall bow themselves, and the Grinders cease because they * 1.21 are few, and those that look out of the Windows be darkned, Eccles. 12. 3. This is the fourth, and last Period of Mans Life. Old Age is Gods Blessing, which he bestowed on his Servants before, and under the Law, as the Fathers before the Flood, Abraham, Isaac and Jacob. The Spirit of God saith by Solomon, My Son forget not my Law, but let thine Heart keep my Commandments, for length of

Da••s, and long Life, and Peace shall they add unto thee, Prov. 3. 1, 2. But we, who are under the Gospel, and not Carnal Ordinances, must not so much relie on Temporal Promises as the Jews did; Yet the Apostle seems to intimate, Eph. 6. 2, 3. that of long Life ex••ends to Christians also. We are enjoyned Temperance, moderate Labour, and Action, which naturally conduce towards it; and on the contrary, several come short by the Sins of un∣cleanness, Gluttony, Drunkenness, Revenge, Sloth and such like. God doth indeed take away at several Times and Sea∣sons out of the good Pleasure of his Will, but still many hasten D••ath unto themselves, through their own Sin and Folly. He that taketh heed of those things prolongeth his Life; and if it be cut off through any other Sickness or Accident, this is his comfort and assurance, that it was not through his own Fault. The humble Christian never thinks himself sufficiently prepared, and therefore desires a long space of Repentance and making ready. Nor will he presume to rush forward, and boldly meet his God before he is sent for, he thinks it Duty to wait till he is called. He being but a Potsherd of the Earth, dares not be thus rude with his Maker, as to go before, for this would be the way to be excluded from his Presence for evermore. We are to use all honest Care to preserve our Life as long as we can, for Death is no such trivial thing, as some seem to make of it through ignorance and unmindfulness. The Servant of God hath no reason to fear, for unto him it is an entrance into a Blessed Eter∣nity, yet he would be rightly provided. What is to be done but once, all Wisdom and Caution are to be had, that it be done well and sure. If by any means I might attain unto the Resurrection of the Dead, not as though I had already attained, or were already perfect, Phil. 3. 11, 12. Or if that were done yet, he is to tarry the Lords seisure. What if he hath stood without his Fathers House the Spring, Summer and Autumn? yet there was no great Hardship in them; if there was, it signifies not now, it is all past and gone. The worst is behind, the Winter, (and that may be shortned, none knoweth how soon) but for the present it is somewhat irk∣some to endure the Frost and Cold, to have our head Hoary and our joynts Tremble. This doth make him more desire, Come Lord Jesus, come quickly; and it will be a greater happiness when he doth come, but in the mean while he is not angry if not heard, see Heb. 10. 36, 37, 38. If the body be waxed Old, the

Mind suffers no decay; the Seed sown in Spring, cultivated in the time of strength, yields a plentiful Crop, which doth good ser∣vice in this time of need. They shall still bring forth Fruit in old Age, they shall be fat and flourishing, to shew that the Lord is up∣right, Psal. 92. 14, 15. The flower falleth, and the beauty there∣of is vanished before the Fruit come, but this is better: So it is of the flourishing and loveliness of Youth, that is gone before good and worthy Actions are performed; but when they are done, the remembrance of them, and a well spent life is a mighty comfort to fading and decrepit years. If he cannot now enjoy the pleasures of the World, that can be no vexation unto him whose mind is fixed upon better Objects, God and Christ. He being throughly convinced both by reason and experience of the vanity of all things here below, doth indeed pity, and not the least envy those who greedily hunt after them. Having the Wisdom from above which is gentle, and easie to be entreated, he hath no peevishness of humour, and therefore he is not weari∣some nor hated like others of the same age. The Grace of God changes the whole nature, much more a single circumstance thereof. He is not in continual dread of the approach of Death, for that is the thing expected and desired. The sting of it is sin, but he hath made it his business throughout his life past to pluck that out, now he can lie down in peace, knowing assuredly that day (which others so much fear) will be unto him the Birth day of Immortality. Neither is he afraid to consider thereof before hand, for it doth not appear terrible to him who is reconciled with God, and hath laid up a Foundation by good Works which are ready to follow him. Having cleaved unto God in life and health he will not cast him away in time of Age, nor forsake him when his strength faileth. He that is his God will be his Guide unto Death; with this firm assurance he is blessed.

But the sinner being an hundred Years Old shall be accursed, Isa. 65. 20. and therefore is extreamly afraid to receive it. That stu∣died unmindfulness of his latter end, when Death dogs him at the heels, and is ready to gnaw on him, yet he puts of the looking thereon, and thence foolishly thinks all is well enough. An horrible dread and fearful expectation hovers over him, which he drives away as long as he can; some make a shew off much Mirth and Briskness, all for pleasure and company still; this is but a forced Joviality. However they pretend to have a Youth∣ful

mind in a withered Body, in vain Pastimes to skip like young Lambs, this they are the more obliged unto for to stifle inward Sorrow and fear. It is an easie matter, especially by aid of Com∣pany and Sensuality, to make an outward appearance of what is contrary within, to laugh or make a noise when there is Vexati∣on of Spirit. 'Tis not only Age nor Constitution (whatever worldly and unbelievers talk) is the cause of Misery, but it is principally occasioned by Sin and Guilt, which others again are freed from by Innocency and Gospel Righteousness. Some are such deceivers of themselves, that they will rather think any thing a cause of trouble then their sins. The way of the wicked is as Darkness, they know not at what they stumble, Prov. 4. 19. Natural weakness is common to all, as to which they are tormented and others comforted; but they are further subject to horrour and misery, from which the Righteous are altogether freed: If the eyes of the ungodly are waxed dim, so that they cannot longer behold vanity, it is grievous to be bereaved of what they placed good in, especially there being no Light within them, but their body is full of Darkness. If they are not able to fulfill their lusts, (in which was their chiefest delight) how wretched must they be? When the affection and desire towards them doth still remain, but the Members and Sences have lost their power and relish. Those which knew no other Happiness but outward sen∣sual pleasures, and they have yet an hankering; what shall be done when those are vanished, and they have no other comfort or sa∣tisfaction instead thereof? They wish they had never been; Life is a burthen, which they would surrender up presently, if they could be certain the Spirit would turn into soft air, and the body ever remain insensible as the Earth out of which it was taken, but they sadly fear it will be otherwise. The oldest men if re∣maining in Irreligion and Wickedness, still do desire and endea∣vour after a further continuance of their life, though it be a suc∣cession of miseries linked one upon another, and they have sucked out, even to loathing, all Worldly pleasures, and now cannot en∣joy them. They are weary of life, and afraid to die, for they expect no good from it but evil. That punishment which attends for them till out of the body frightens when they are in, and the remedy they use, is not to think thereof. If they cast a transi∣ent glance towards the Grave, as sometimes they are forced, they do not look beyond unto Eternity and future Judgment, for that

raises trouble and anguish of mind. There is an inward ap∣prehension (which hath been stifled as much as it could) they are indeed afraid to appear before that God whom they have pro∣voked 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) concern∣ing 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 de∣voured 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 slum∣ber, 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 better∣ed 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 bo∣dy 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 reason∣able 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 impo∣tent Folks, of Blind, Halt, and Withered. Neither let any pre∣sume 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 Christi∣an 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 work∣men 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 pro∣voke 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 Le∣thargy 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 uncertain∣ties, 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, ••rov. 16. 31. It hath a resemblance to the An∣tient 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 vi∣sible * 1.22 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 for∣ward. For besides the many instances of sudden Death; Sick∣ness 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 un∣certain 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. B••hold thou hast made my Days as an hand bre••dth, and mine Age is nothing before Thee, Ps. 39. 5. By reason of the Evil and Vanity (which enclose us on every side) it is irksom and tedious, which makes it seem somewhat longer; but when our days are passed away they are the same, as a tale that is told, Ps. 90. 3. So it appears upon a Death-bed, yea, in the time of Health and Vigour, the Years that are past may be all measured in a thought, and the same as if they had not been. How soon is the Morning of Youth over? How is our Face changed, as if we were not the same Men? What was ruddy and flo••••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 bruti••h appeties they become unactive and dull. We naturally groan in this Tabernacle, it depres∣sing the Heavenly aspiring Soul, yet by sensuality sink it even lower unto the Earth. As if the seeds of Corruption did not suffici∣ently trouble us, we throw in more by Surfeiting and Drunken∣ness, and by going over to strange lusts, consume our strength.

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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 * 1.23 to its small and perishing nature; for labour it hath refreshment and sl••ep: And further are some pleasures, which God hath pro∣vided 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 Crea∣tures 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 hin∣drance to the things of the Spirit being contrary to them. These too often thrust out the other, making a shew of more happi∣ness, 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 un∣concerned; 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 Rea∣son 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) Whe∣ther 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 Wan∣drings) are goodness and pleasure; that the former is the best and only way, is the Manifestation of all the foregoing and en∣suing Discourse: But the latter seems broad, and therefore en∣tices Way-faring Men, especially Fools to walk in it, Come ye simple ones, and turn in hither, and they judging only by appear∣ance, are soon brought into the liking thereof. It seems plea∣sant 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 fi••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 vain∣ly 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 whi••pers to them not to believe as much, for they have wearied themselves in the way of Dest••u••••ion, and if they kn••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 ex∣perience sensible it is no good Way, but giving credit to the Fa∣ther o•• Lies, continue therein. Men retain their sinful Plea∣sures, though Surfeited; for they cannot w••ll live without so••e Delight, and they think Paultry and Insignific••nt on••s are better then none at all. A Whore at length is Nauseated, but kept un∣to,

till another Recreation is found out, of which they are wea∣ried 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 Per∣dition, 1. Tim. 6. 9. And the Rich are more given to them, as the Apostle here observes. I bese••ch you as Strangers and Pil∣grims 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 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 for∣bidden, 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 tem∣perate in all things, and not the least sensual minded, is what doth become Men and also Christians; Neither let Ʋngodly 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 re∣ceived, 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 Ad∣vice with Enjoyments, and then they will not be troublesome or occasi∣sion 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, unsatis∣fying mixt and vain. When sought after they are full of trou∣ble and impatiency, and afterwards is Disappointment and Vexa∣tion. 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 ne∣cessary, for the Boundaries between good and evil are so small and indiscernable, that he which will venture to go to the ut∣most of one, will before he is aware transgress, and pass into the other: To prevent all Danger of this Nature, it is com∣manded, Abstain from all appearance of Evil, 1 Thes. 5. 22. All Excess is Evil, even what are esteemed the more innocent Di∣vertisements (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 Plea∣sures for evermore at his right hand? By these sweet things he gives an earnest, if we seek after it, and shall be found worthy, * 1.24 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 him∣self, that he forsake all to come unto them. Let him who hath this hope, purifie himself from all dregs and defilements of Sen∣suality. And let those follow after it, who are strangers to Godliness, without Hope, and who have nothing e••••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 wil∣lingly 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 * 1.25 Creation, but when this is defiled by the filthiness of sin, he sinks below hims••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, Fo•• he did not suffer his holy one (in whom was no Sin) to see corr••uption, Psal. 16. 10. Whatever our Condition is now in this Taberna••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 * 1.26 Man himself; Compare Mat. 16. 26. with Lu••e 9. 25. The Bo∣dy is enlivened and made sensible, but is as it were a meer Trunk or Engine for the Soul to Act in. We know less of the way of the Spirit then of other things, but since what was written, Eccles. 11. 5. there hath mor•• Revelation come forth, What ap∣pears 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 nar∣row Room, closely co••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 incon∣siderable thing, for observe with what it is ranked; The Lord stretch∣eth forth the Heavens, and layeth the Foundation of the Earth, and form∣eth the Spirit of Man within him, Zech. 12. 1. It being the man∣ner 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 rec••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 ••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 * 1.27 and Falshood, to follow the one, and ••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 know∣ledge,

Jer. 4. 22. they forsake the Truth and greedily run after Errour, yet not apprehending them such, but through counter∣feit and disguise appear to them as good and true. Their under∣standing being darkened doth not see throughly in things, and they looking through a false Glass judge according to the out∣side, 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 lit∣tle 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, ma∣nifesting their Nature whether good or evil unto us, for other∣wise Poison might be received in as wholsome Food. He is reckoned a Fool who cannot put a difference in things of com∣mon 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 re∣puted stubborn and wilful, and unpitied when he falls into Mi∣sery, 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 sig∣nifying 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 recover∣ing

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 * 1.28 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 Temp∣tation, 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 if it be throughly consi∣dered, all these put together do not make good that Happiness and Peace which mankind so eagerly desires: And they are to be had in Gods ways, so the first and great Temptation Vanisheth.

If the Enemy cannot draw Men off from God and Reli∣gion, he trys to corrupt and deceive them therein by Lies and false Suggestions; but all this may be prevented by the writ∣ten Word without, and the understanding within he hath given us. The Foundation of the whole is, which way to atone, please, and find acceptance with Almighty God; this cannot be better known then by what himself hath shewed by Angels, his Son and Holy Men inspired by him. Who have done it faithfully and truly; and laid down a reasonable way to this purpose. As we

have received, so ought we to walk, that we may please God, by com∣plying with all his Mind and Will, which he hath revealed unto us by them. Now this could never be done, unless it was known; And this neither by seeing it in a Book, nor hearing with the Ear (for a Child doth this) unless it be understo••d. Thy hands have made me and fashioned me, give me understanding that I may learn thy Commandments, Psal. 119. 73. The inspiration of the Al∣mighty giveth men understanding, Job 32. 8. He did not to Horse and Mule, for these are carried by blind instinct of Desire and Aversation; but we with Knowledge and Choice as to Good and Evil. Thy word is a Lamp unto my Feet: And a Light unto my Path, Ps. 119. 105. Without that our own Understanding is altogether insufficient, as may be seen by the wandrings of those of old time, who were carried away with dumb Idols, the strange Follies of Idolatry and Superstition, that ignorance and uncer∣tainty of the chiefest Good and Immortality. Something may be observed at this day which confirms that, The natural man recei∣veth not the things of the Spirit of God, for they are Foolishness unto him, neither can he know them, for they are spiritually discerned, 1 Cor. 2. 14. It is an amazing thing to consider, those who are prudent as to the Affairs of the World, who have all Know∣ledge and Skill of the best way to get Riches and Honour, who foresee and carefully avoid temporal Evils; yet commonly these of all Men are most ignorant, as to the things of God and their Salvation. They think it beneath their parts to condescend to such things, it is an undervaluing of their worldly Wisdom to practise Simplicity and Godly Sincerity. This they esteem as fit for none but Ignorant and Foolish people. One would admire hereat, if he did not call to mind, Mat. 11. 25, 26. 1 Cor. 1. 18, 19, 20, 26. The greatest Schollars are not always holy and obedi∣ent; for Knowledge puffeth up, and they Fancy it a Disparagement to come to the things that are base in the Esteem of the World, and the things which are despised. The Blindness received by Adams Transgression is not taken away, for they disdain (as they foolishly and ignorantly think) the meanness of the Remedy. There are some still Vain in their Imaginations, and their foolish heart are darkened: Professing themselves to be Wise, they * 1.29 in the end will become Fools; that all may know who come into the Promised Land, it was not their own Power or Wisdom brought them thither: For through proud Nature we are apt to

rob God of the Honour due to his Name, to say we made our selves Happy. Such boasting is false and hateful to our great Master, who even this way teacheth us to acknowledge, (if we will speak but the truth) that all our sufficiency is of him, 2 Cor. 3. 5. If we are left to our selves, all our Wisdom is Earthly, Sensual and Devilish; and serves for no other end, but wisely to descend into Hell. Natural Reason alone is not able to Con∣duct unto Heaven, for it knows not the way; unless it had been for the revealed Will of God, we had been also Grovelling in the Dark, as our Ancestors, or the Indians and Pagans at this time.

Wherefore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably with Reverence and Godly fear, Heb. 12. 28. Let us pray for the Holy Spirit, which is promised to every one that Asks, and that gives Life to the dead Letter making it understood, and leads into truth sufficient to render us Happy. That of guiding into all truth was a particular Promise to the Disciples, as appears by the Words following, He shall not speak of himself, and he will shew you things to come, John 13. 16▪ Now if he who boasts of thi••, will do the other also, have the Spirit of Prophecy as well as the pretended one of infallibility, then this Scripture extends to him; but seeing he hath not that, neither the other; for what Christ hath joyned together, he is Antichrist that puts asunder. Shew the things to come bereafter, that we may know that ye are Gods, Isa. 41. 23. Who opposeth and exalteth himself above all that is called God, or that is Worshipped: So that he as God sitteth in the Temple of God, shewing himself that he is God, 1 Thes. 2. 4. That same Jesus from whom he pretends to derive his Commission and Truth, foretelleth that many false Christ's and false Prophets shall arise, of whom we are to take heed, and Commandeth, Search the Scriptures, John 5. 39.

For that only Objection, from 2 Pet. 3. 16. which the Man of Sin doth so mightily insist on to beat off the People from that word, wherein his own ways and Corruptions are so Condemned: The Argument doth not amount to so much, as that we ought to abstain from Meat and Drink, because possibly we may meet with Poison. For the wresting of Scriptures, to their own De∣struction is a wilful known Act as the word Imports. Po••son may be conveyed in unknown to us, but it would be more ridi∣culous

to say, I will not Eat any thing, because I know what is Poi••on, and can Eat that also, whereas this should encourage him the more to necessary Food, because he knows the other and can avoid it. The word of God is as necessary to nourish unto eternal Life, as the other to preserve the present, and none need to be afraid: For this is certain (however People are frightned and perplexed about Doctrines and Opinions necessa∣ry to ••alvation) As in the ways of wickedness, none Perishes with∣out a Mal••cious, Sinful, Stubborn and continued Trangression of the Will: So it is of the understanding, unless there is some Malignity and ill deserving therein, God will never be eternally angry with Men for it. Things are so ordered, that every one may be saved by Labour and sincere Use of means, and none mis-carries or is damned, but through his own Fault and known Wilfulness. God would have all men to be saved, and to come to the knowledge of the Truth, 1 Tim. 2. 4. The end is here put be∣fore the means, for the Apostle speaks of Gods principal inten∣tion, and here mentions the way how they may accomplish it, by knowledge of the Truth; which whosoever doth sincerely and universally (as any one may do) this will quicken and stir him to arise and be saved. It is the same as if in ordi∣nary Conversation one would have his Servant go to such a place, and then shews him the way.

Truth is distinct from Man, for it is the very Nature of things without, the Connexion between themselves, and how they per∣tain * 1.30 to us, whether Divine or Common, for so they are distin∣guished to us when properly all things are Gods. There is a Power implanted in us to know them; many of them are hidden, which we discern by searching and inferring one thing from ano∣ther, which is the proper Office of our understanding, and com∣monly called Reason. Some have been offended at this word, because it is so little mentioned in Scripture, Whereas it is, 1 Sam. 12. 7. Isa. 1. 18. Acts 17. 23. Acts 24. 25. and in innu∣merable places by other words to the same purpose, as Know∣ledge, Wisdom and Understanding, and the great necessity of them is pressed throughout the whole Book of God. He appeals to us, Ezek. 18. Whether his ways are not equal? Implying we have some Capacity to think thereof. I speak as to Wise men, judge ye of what I say, 1 Cor. 10. 15. And then what he saith con∣cerning

the Gentiles, That which may be known of God is manifest in them, for God h••th shewed i•• unto them, for the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and God-head; so that they are without excuse: Because that when they kn••w God, they glorified him not as God, Rom. 1. 19, 20, 21. Their way of knowing him was by inferring, it was some one who made this Beautiful House of the World, and he that Built all things is God. They had but a dim knowledge of him, just believed he was, but for want of Grace and Revelation knew not how to come unto him, nor seek him aright.

This is our advantage above theirs, we have now (blessed be his Divine Majesty) the Old and New Testament compleated, the sum whereof is a rational way of pleasing God, see Mat. 23. 16, 17. & Isa. 44. 19. All our duty to him is a reasonable service, Rom. 12. 1. Here is to be seen his law for the Government of the World, which at first was given in short (as well becomes Sove∣reign and infinite power) as the ten Commandment, which con∣tain great equity. The Writings of the Prophets are as so ma∣ny Expositions on them, who did exhort to the observance, and reprove for the Transgression of them; all which may be observed to be reasonable inference and conclusion from them, applicable to those particular acts as even the heart of Man might judge. Who is among you that feareth the Lord, that obeyeth the voice of his Ser∣vant? Isa. 50. 10. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, Heb. 1. 1. In whose Gospel the things to be done, are most agreeable unto the Sons of Men; the precepts given us, are worthy of the Son of God, and came from above, for the Wisdom of Ages could not contrive so excellent; He whom the Jews did stile a Carpenter, hath outdone all who were ever before him; his worst▪ and implacable Adversaries could not say any thing against what he Taught, and those sent to apprehend him, did confess, never Man spake like this Man, John 7. 46. The malicious world could not find fault with his Doctrine; Of all those Antichrists and Hereticks, who have done so much mis∣chief to the Church of God, none have either wrote or spoken against the rules of Life, unless some mad prophane Persons in a scurrilous Language, which prevailed nothing upon Wise and considering Men, and never made any Proselites but such as

were before led that way by their corrup•• Lusts and Affections. Nothing can be said against them; ••o•• they a•••• p••re, 〈◊〉〈◊〉, and even the perfection of reason. All do approve of their Excel∣lency, that do admit them into full and due consideration; If reason were stretched out to the utmost, and suffered to have its perfect work, to look out every way, and ••ow far this would dictate, This Star being now assisted by the Son of Righteous∣ness, would direct to the right Path; though it be a small Light in comparison to the other, yet it will lead to the greater; by direction of both we may go on securely. Religion without reason is Superstition and Folly (God is not pleased with the Sa∣crifice of Fools) and reason without Religion, doth argue Man more ungrateful to his Maker, so liable to a greater Con∣demnation.

Well is it where they meet together, and each assist the other, remembring still which is subject, and must keep close to the other. The natural understanding prompts to do nothing prejudicial to our Happiness, and to follow after what conduces thereto; if it be further unable, that hinders not, seeing it is offered help from above: Gods Grace is sufficient, and that is never wanting to any who desire and seek after it, which every one may do. And therefore let none say (if he becomes Miserable) that it is through God he is so; for I have no pleasure in the Death of him * 1.31 that dieth, saith the Lord God; wherefore turn your selves and live ye, Ezek. 18. 22. That we may know how to do this, we are shewed, and also required to follow after Him who is the Way, the Truth, and the Life. God hath given us Knowledge and Power to be Happy, and hath done all things that can be well concei∣ved; seeing he hath been pleased to make us as we are, to put us to a free Choice and Obedience: We are not Gods, but the Work of his Hands, he may do what he will with his own; if God should force us to do our Duty, that would be like the Sacrifice of a Beast against his Will. We ought to praise our God that he hath made us capable of serving him, who hath provided so much for our Good, that we may live for ever if we will; he doth press us forward to the things which are for our Peace; he * 1.32 doth testifie against us, that he might bring us again unto his Law; this is done by the Spirit he hath given us.

Conscience is called the first Spirit of Man, 1 Cor. 2. 11. Prov. * 1.33 20. 27. It is the most excellent part of the reasonable Soul, which being assisted from above, make Application of the Mans actions to himself. He that is wise, is wise unto himself; and this bringing all things home, is most useful for accomplishment of the great end of Happiness; Reason may wander in fruitless Speculation and insignificant Thoughts, but this Ministers only profitable things: its Office is described, Rom. 2. 15. Their Con∣science also bearing Witness, and their Thoughts in the mean while accusing or else excusing one another; which is a certain demonstra∣tion, that Man is in subjection under a Law. He is not troubled for fear of Humane Power or Punishment, but for those things only in his own heart, whereof that hath no knowledge; it hath respect unto the Invisible God over us, who hath given a Law to all the World, both Jews and Gentiles; the first had it Written in Tables of Stone, and to the other it was Ingraven in their own Hearts. Now something sits as Judge within the Man, ex∣amining all that is done by him; it will not condemn the Innocent, * 1.34 nor let the Guilty go free: It is Gods Vicegerent (and therefore a contempt to one is against the other also) making known his Will and Pleasure, pressing it to be observed: It is an emblem and forerunner of his future judgment, for it is neither to be brib∣ed nor deceived, but determineth impartially and knoweth all things, rendring unto every one according to his deservings; If well, then is comfort and joyful expectation; If ill, Sin lieth at the Door, there is regret and fear: Mention is frequently made hereof in the Writings of the Heathens, but we do not find they used so many Tricks and Artifices to stifle it, as is the practise at this day; Who think themselves wise and happy if they can do thus much, and they may, but there is great danger herein; for if they should suppress Conscience in this life, and come to that place where it will be revived again, where the Worm shall ne∣ver die; that little time of ease and quiet here, would signifie no more then if one in a light sickness should fall a sleep for a Minute only, and thence awake in a continual burning Feaver. To com∣mit more sin, and to hope thereby to be relieved, is as foolish as to quench the Fire to cast more fuel on; Indeed at first this doth somewhat stop the Flame, but after it will blaze more violently: So remorse may be a little hindred for the present, but returns

worse by reason of the fresh guilt that hath been added, increas∣ing and driving nearer unto, but not removing the future pu∣nishment. It is now so grievous that some care must be sought out one way or another; When by reason of iniquity, the whole head is sick, and the whole heart is faint, there are two kinds of reme∣dy; the one is of the Physitians of Souls, the Exhortation of turning unto the Lord with Weeping, Fasting and Mourning, the di∣et Drink of Penitential Tears, the exercise of Repentance; these seem severe and harsh (but yet, Who doth not submit to as much for Bodily Health and Recovery? And is not Eternal Life as much as these?) The Patient doth not like these wholesome Medicines; Is there none who can do the business sooner, and more easily? When old Satan perceives any troubled in mind for their sins, he knows the consequent, if he doth not administer present comfort, they will be renounced, which are the cause of so much Disquiet and Vexation: And then Gods design that this sorrow should work repentance will take effect; this the other fears, and therefore will endeavour to hinder. He whispers that their present sadness is not occasioned by serving of divers Lusts and Pleasures (for they were found sweet in the enjoyment) but it is their Natural Constitution, against which they must strive; Eat Drink and be Merry, Do not give way to Heaviness. The poor Man thinks this admirable Advice, much better then the other sour prescriptions, and doth fancy his inward Diseases will be healed more pleasantly and safely; but mark the end.

He knows the vertue of strong Drink, for when reason is de∣stroyed, there are no reflex thoughts of upbraiding Guilt and approaching Misery; all is in a peacable condition: This doth not last always, the sober intervals return, and with them worse heaviness for last nights folly. He finds that did not perfectly cure him, but then resorts again unto the same esteemed remedy; by repeated acts he gets an habit of Sottishness, so by little and little, he doth still the unpleasing (because true) suggestions of Conscience; continual ••••pping makes way for the Spirit of slum∣ber and drowsiness; a custom of sinning will at length take away all sence of it. Habit and Use will make Drunkenness and other Sins become as Natural Actions, that they shall be committed without concern or regret afterwards, for that doth vanish by small▪ degrees till it is none at all; ••o Adultery and Fornication may seem all one, as Eating, Drinking and Sleeping. The

qualms following Injustice, Theft and Deceit go off, and come to be as easily practi••ed as the honest works of the calling; sin is of an hardening deceitful Nature, and those who suffer it to reign for some time in them, at last lose the sence of Good and Evil. A thick and insensate skin is drawn over their hearts, which is the reason so few (though many live wickedly) are troubled with terrors of Conscience. Harden not your hearts (that is their own act) but exhort one another while it is called to day, least any of you be hardened through the deceitfulness of sin, Heb. 3. 18, 19. which plainly imports that it may be done. All that live in wrong or iniquity, either have hardness of heart, or inconsideration, which is the leading step thereto, or their Con∣sciences are accused of sin. The first is a sad Symtom of Eter∣nal Death, when in Scripture Phrase their Consciences are seared with a hot Iron, being past feeling, Eph. 4. 9. a reprobate mind, Rom. 1. 28. The second is folly and danger, the last is irksome and unpleasant, which would cease if the cause were taken away. He that covereth his sins shall not prosper, but who so confesseth and for saketh them, shall have mercy, Prov. 28. 13. But as long as this admonisheth and stirs within, there is life, and they are not dead in trespasses or sins. If men would not be impatient and grieve at its reproof, it would do them no harm, only perswades to re∣turn and come into the way of Salvation; then it will be quiet and satisfied.

Wretched is that Person who doth slight and refuse its moti∣ons, who grieves the Holy Spirit God hath put in to reclaim from the evil of our ways, and to bring back unto his Commandments; by this may be seen how desirous he is of the happiness of his Creatures; if they do any thing contrary, they are judged of themselves, they are condemned of themselves: That self In∣dignation, secret Whispers, Twitches, Desires, Intreaties, Solici∣tation, watching of Opportunity, Importunity, La••hes, Threat∣nings, both fair and severe means, they are all to make them follow the thing that good is, and to affrighten them from evil. The Spirit of Man is the Candle of the Lord, searching all the inward parts of the Belly, Prov. 20. 27. If it find any thing amiss, it will not let him rest till it be amended; This doth not torment Men, but only moves to take away that which is the cause of all Sorrow and Misery. (This is repeated again, because it may be through∣ly attended unto,) Satan labours mightily that it may not be so

thought; for if it should, his principal design of deceiving Man∣kind would be spoiled; for though by yielding to his Tempta∣tions, they become Miserable, yet still he is not wanting to inti∣mate, how that is not the cause, but some other accident. As he is full of all Subtilty, so Men are exceeding ingenuous to de∣ceive themselves; and so their own wit conspiring with his, they easily believe what he would have them: And though none could ever find it at long running, yet still they think the way of Wick∣edness a way of Pleasantness, and it is good to walk therein. But let such foolish reasoners consider this one thing at present (for more hath been, and is further to be offered to this point.) Whoe∣ver lives sinfully, either his Conscience is seared or not: If it be, then he is become stupid dull and heavy; so whatever he takes, cannot long and thoroughly enliven him, and he is no more hap∣py then a Stock or Stone; Nay worse, for he feels and cannot be rid of the manifold Misery and Afflictions of Life, for which he dares not call up reason for comfort, because it will Sub∣minister further thoughts, and plague him yet more. He doth not at any time enjoy true and real peace, the utmost is stupidi∣ty: If he is not yet arrived to this wretched condition, but hath some feeling within; then that bitter regret behind, and horri∣ble dread of Eternal Vengeance further on, are more trouble∣some then the empty pleasure of a darling Sin, or Momentary ease of gratifying a lust. When he considers, he finds more Anguish and Vexation of Mind in one hour, then the Joviality of many days amount unto, and therefore he must be inconside∣rate, or he can take no comfort in his life, so the utmost of a wicked Mans happiness is studied Acts of Inadvertency. Let him move where he will, a Companion goes along with him, and when he is free from Company or Business (and even amidst them) drops in a silent thought, which vexes him that will not com∣ply therewith.

There are who laugh at this word Conscience, turning it into sport and ridicule; but who seem to scoff at it in others, perhaps at the very time find its turbulent motions in themselves; and if with scrued countenances they make a shew of much Mirth, yet the contrary is within, and whilst they wittily deride the Rod, themselves are smarting under it. If their senses are then in a fermentation through Wine, so they feel it not, nevertheless when that is over, and they remember what is past, they are con∣convinced

from within, how they inveighed against those things as idle Fancies, the reality whereof they must acknowledge in themselves. There is no Man ••••ving who hath understanding but that doth recoyl upon him, condemning for what he hath done; and also alarm with fear of more then temporal inconveniencies, something he sees not, and beyond this life.

Some would impute it to custom, for in matters indifferent there is an aukwardness and regret to leave of things which one hath been used unto; but herein is to be observed a great diver∣sity, for there is a slight vexation in the imagination only; but when Conscience accuses, there is indignation and anguish in the very Soul, which doth as much exceed the other, as the piercings of a Sword doth the scratch of a Pin. The first goes off and is remembred no more, but this rises up in Sickness or Affliction: None is much displeased with himself for not doing of things which he never did before, especially if they have a shew of inconvenience; but Conscience prompts to the first act of duty, though never done heretofore, and exposes to hardship and danger. It pricks on our Sluggish Nature to do such things, God requires in his Word by sincere Application thereof to our selves, though we would be glad of an excuse not to do the same. Another particular is to be observed, which doth evidence the real distinction between Good and Evil as declared in Scripture; for when the mind is in suspence and even between them both, as with young Persons, if they do that which is good, they have no Condemnation for the same, but only when they leave it; so in Evil there is present regret, which continues till forsaken; and how long soever one hath been accustomed to this, there may be a little wishing to the contrary at first, but joy and gladness spring up when one hath perfectly recovered from it.

There is no such care used to choak the sence of common Af∣fliction, or that small displacency for Omission of ••us••omary things as those accusings and suggestions of mind; these are endeavou〈…〉〈…〉∣ed to be suppressed all the life long, but in time of dangerous Sickness or Death-bed they will appear again. Conscience would do the very same in the midst of Health and Life as then, but stupe••actions and hindrances are sought for, which fail at this last time; and also they approach nearer to God, so they dare not quench his Spirit as heretofore: They know not but Death may be at hand to arrest and bring them before his Judgment Seat.

When Company, Business, Pleasure cannot be had, but they must think whether they will or not, then is unexpressible tor∣tur•• of mind, and sad fear; such is the condition of the Wicked on a Death-bed, unless hardened or like dumb Beasts become in∣considerate. Most are ashamed, and therefore conceal their con∣dition as much as they can; but there are some few such Monsters of Iniquity, who were Malicious Transgressors in their life time, and will be sullen now; If these are never so troubled in mind, these will not confess nor give Glory unto God, nor would have By-standers converted and Edified, but will to the last make a shew they are no otherwise dejected then for Pains and Diseases they suffer in the Body. And thus some being hardened, some ashamed, other spiteful, let none wonder that those horrors of Conscience (which are real) yet are not so often visible in wick∣ed profane persons, even in their last Visitation.

Conscience being the Minister of God to bring Mankind to his Obedience, will make use of the Authority given; being a terrour to the Rebellious, a praise and encouragement to them that do Well. The first are not given over: When they are in great Adversity or Trouble, this will try what can be done then; for now People must consider, especially what hath brought this evil upon them. The good Spirit is glad to find them in this tem∣per, forthwith informs the true reason thereof, and thence takes occasion to perswade to sin no more, least a worst thing befal him. It cannot absolutely force, but doth all next to that to reclaim from his sinful and vain conversation.

Good God! What is Man that thou art mindful of him? And the Son of Man that thou visitest him? Why shouldst thou (but only * 1.35 because thou delightest in Mercy) all day long stretch forth thy hands unto a disobedient and gain-saying People. God would have him come to repentance and be saved, as he manifests by causing his light to shine in Mans heart again, notwithstanding he hath be∣fore several times laboured to extinguish it; that if he still goes on, when he shall be plunged into utter Darkness, he must lay all the fault on himself; for if he had yielded unto what God did, and would have done for him, and contributed half so much pains as he did in coming to the place of Torment, he had escaped that, and ascended up above: For he had so many Warnings, Sollicita∣tions, Repulses, and Rubs cast in his path towards Hell, that he could not travel on in quiet. He was h••mpered with the cords of a

a Man, with bands of Love; yet he would with the most hard La∣bour and Pain break through them, and follow after the Error of his own ways, which he finds to end in Destruction and Mi∣sery.

'Saith he, Have I undergone so much Trouble and Vexa∣tion to make my self a Cast-away? Is the Lake of Fire and Brimstone the portion of my Cup, and all the reward I must have for wearying my self in the Devils Service? Have I done violence to mine own Inclinations, suffered such Vexation of mind, and rejected those good things offered me formerly by the Father of Mercies, but now (as my deserts require) the God to whom Vengeance belongeth? Have I refused those eter∣nal Pleasures I might have enjoyed with him, and now come to all this? Righteous art thou O Lord, for thou didst by thy Spirit warn me to flee this wrath; thou didst shew how I might have done it, and gavest me Power, and all that was requisite on thy part, but I was foolish, despised thy Counsel, set at naught thy Reproof, and have done despite unto thy Holy Spirit, and all without reason; just are thy Judgments.

Such may be suppo∣sed to be the thoughts of the Damned, and (I believe) a great part of their Misery is upbraiding themselves with Folly, in that they took greater Pains to bring themselves there, then others do to go unto Heaven, which was by Accusings, Fears, and dis∣quiet of Mind in their Life-time; and though they did endeavour to pacifie, yet ever and anon those bitter girds would return. The wicked man travelleth with Pain all his days. A dreadful sound is in his Ears, Job 15. 20, 21. The wicked are like the troubled Sea when it cannot rest, whose waters cast up Mire and Dirt, There is no Peace, saith my God, to the wicked, Isa. 51. 20, 21. Their Con∣science would throw out that Clog of Guilt, which they do not yield unto, because their Sin must be forsaken; so they are full of Contradiction and Torment.

There is a doubt (which lies open to common observation) * 1.36 against what hath been said; alike unto what Cicero takes notice of, Quibus medicores homines non it a valde moventur, his Epicurus cla∣mat omnium mortalium mentes ess•• perterritas. Tot millia latrocinantur morte proposita, alii omnia que possunt fana compilant, &c. so it is here at this day, Who are more ungodly and wicked then the lowest sort of People? Beggars, Vagabonds, and such as just get their living; and yet th••s•• are not troubled with Fears and Scru∣ples of mind; as they live, so they die without them. But

they do not live absolutely without them, for at first these also have them, though not in so great a measure as others: but at length are hardened and stupi••ied by a more fatal device, then all the studied invention of others. If any one will practise it, it is at own Peril; and therefore shall be here inserted; It is gross ignorance, for a man cannot have troublesome thoughts about that, whereof he hath none at all. Where is a forgetfulness of God over him, no knowledge of good and evil, otherwise then what is natural, which being not exerted nor furthered, there is some Sense at first, but this vanisheth by wicked Custom, hard∣ness of Heart, unmindfulness of what shall be after this Life, as is the Condition of the poor and foolish. That these are not afraid, is no more to be wondred at, then a blind man going amongst Rocks, or upon the brink of a River, who is not concer∣ned for his danger till he falls into it. So they are just led through the Vale of this Life by him, who tryes all he can to deceive the whole World. All his devices may be reduced to this of ig∣norance, for according to the measure thereof, every Person hath less regard to the things of God; for there is no resisting of them, but by not minding of them. A full Evidence that they are real, and more then talk only, because they always prevail and have influence where they are throughly considered of. The Understanding and Conscience brings to the knowledge of them: this cannot be otherwise avoided then by defacing and sinking them into Bruitishness, that is to do just no more then keep the Body in Life, eat drink and get Clothes. It may be, and is pin∣ned down to this by the meanest of the People. But those higher are ashamed of this State of Folly and Blockishnes••, yea, that will not mannage the Affairs of this World. And therefore others will let out the Powers of the Soul so far as to do that: And then the things of God will also come in, for if they can once▪ infer and examine a Consequence by his Works, (which they cannot look out of Doors but they must see) they must come to some apprehension of the Maker. And then they must hear and read somewhat of his Book, the Holy Scriptures. And further they find those Characters in their own Hearts, which exactly agree with them: So the good Seed is received in, and they have no other way to hinder the impression and growth of it, but by the deceitfulness of Riches, Cares of this World, and Lust of other things whereby they become unmindful; for the Soul cannot in∣tend

upon two contrary things together. Thus it is provided as concerning Mans Salvation and Happiness, and if when he knows the means, he will not use them; and the hindrance, but will not remove it, nor countermine and defeat the Wiles of the Enemy, he deservedly misses thereof.

If our Heart condemn us, God is greater then our Heart and know∣eth all things. Beloved if our Heart condemn us not, then have we Confidence towards God, 1 John 3. 20, 21. Blessed are they that do his Commandments, that they may have Right to the Tree of Life, Rev. 22. 14. They have assured hope to all those precious Pro∣mises of infinite more worth then all the Kingdoms of the World. In the mean while they have Peace with God. In that word is con∣tained more Satisfaction then the most witty Sensualists can find, for their Wine is mingled with Gall, they have Bitterness inter∣mixt with Enjoyments, but this is sincere without allay. This admits a reflection of Complacency, not of Pride. The Lord will give Grace and Glory, Ps. 84. 11. so Peace and Happiness, the first is had here, and the latter hereafter. A good Conscience doth not consist in those mighty Transports and Exstacies, (though a little Taste of them is sometimes given) they are re∣served for eternal rejoycing in Heaven; but it is that constant Tranquility and smoothness of Spirit, fully contented with it self, that doth not seek out for sinful Divertisements, for it hath no need thereof. This is affirmed to exceed all things in the World; it reaches within, giving an Acquiessency and stayedness of Mind. It is also without interruption and trouble, making outward En∣joyments more sweet, which are not worthy to be compared with what is perceived within. Unto the upright, there arises light in darkness, Ps. 112. 4. for worldly Cares, Affliction and sickness they can apply, 1 Pet. 5. 7. Rom. 8. 28. Ps. 41. 3. for their mind assures them they have and do perform the Conditions, unto which those and other Promises belong. The Memory of a well spent Life is a constant Satisfaction all along. And when it comes toward an end, they can lie quietly upon their Pillow applying to themselves, Isa. 38. 2, 3. 2 Cor. 1. 12. 2 Tim. 4. 6, 8. That which puts the wicked and ungodly in mind of the Threat∣nings out of Scripture, doth bring home the Promises to the Good and Obedient, and so they are Comforted. Yet few who call themselves Christians, are sensible of this Blessed effect of a good Conscience, even as few do discover the Misery of the evil

one; That same word and truth, which manifests the Reason of one, doth of the other also.

The Promises of God are only belonging to the Condition of universal obedience, as appears from the express Words of the Covenant, Jer. 7. 23. Ez••k. 18. 21. Ps. 18. 22. Ps. 119. 6, 101. Deut. 12. 32. Mat. 28. 20. Luke 1. 6. Mat. 13. 44, 46. 1 John 3. 6. Tit. 2. 14. More Texts might be added to the same pur∣pose, but the truth is evident from within, for the neglect of one of Gods Commandments, or the allowance in one wilful known sin hinders all true peace. We trust, we have a good Conscience, will∣ing to live honestly in all things, Heb. 13. 18. According to this description all have not, who pretend to it; There are three sorts in the Visible Church, meer Professors, Partialists, and sincere Christians. The first are those who keep unto the outward Or∣dinances, but Religion doth not govern their life and manners, these are condemned, Isa. 1. throughout, Psa. 50. 16, 17, 18, 19. Jer. 7, 8, 9, 10, 11. Prov. 21, 22. Mat. 7. 21, 22. Psa. 66. 18. Prov. 28. 9. Luk. 20. 47. Ezek. 33. 31. & 36. 20. Rom. 2. 13. Jer. 42. 20. The Soul that sinneth it shall die, Ezek. 18. 4. There is no respect, or mitigation had to the counterfeit and ex∣ternal Righteousness, which here is Hypocrisie. The second sort are better, they do well to have respect unto some of the Commandments, but they neglect others. Whosoever shall keep the whole Law and offend in one point, is guilty of all; for he that said do not commit Adultery, said also do not Kill. Now if thou commit no Adultery, yet if thou Kill, thou art become a Transgressor of the Law, Jam. 2. 10. 11. The same God who hath forbidden all sins of Unrighteousness, hath forbidden the lusts of the Flesh, Gal. 5. and so on the contrary. If thou livest in the one or the other, thou art liable to his Wrath and Punishment. Our Bles∣sed Lord saith, He that loveth Father or Mother above Me, is not worthy of Me, Mat. 10. 37. Much less is he who prefers a paltry lust or unjust gain before him: The first Commandment is, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength, Mat. 12. 30. Which cannot be consistent with reservation of a known sin. Who so loves God will forsake it, for he requires it, Ye that love the Lord, hate evil, Psal. 97. 10. And then they must take up the same resolution with the Psalmist, I will set no wicked thing before mine Eyes, Psal. 101. 3.

These and such like inferences Conscience doth make, and falls out with the beloved sin; there are indeed several Whims and Fancies, with which the Man doth endeavour to stop the grumbling within, but yet the mind cannot be thoroughly satisfi∣ed as to the Foundation of a present peace and solid comfort, or assured hope of future Happiness. What Peace, as long as sin hath Dominion over him? He may go on in a course of Godliness, make a slight and partial Examination of his Life and Actions, but if he doth it thoroughly, then he is troubled with that breach of the Law; nay, all the other things in which he doth well, do not yield relief Equivalent to the Vexation for this one thing wanting. It is pity that those who have advanced a good way, should not go further; that they should be such Enemies to their present Peace, and endanger their future safety as to lose that, and the benefit of what they have wrought only to gratifie some sinful Lust or Interest. The Pleasure or Conveniency of that cannot make amends for the want of so much Good and Satis∣faction, which is occasioned only by this accursed thing. By one poisonous Herb death is in the Pot, so this takes away all the de∣light from the practise of Religion. And other People looking on these Examples cannot think, neither do they find that it makes men Happy, but Miserable; for they see, and these expe∣rimentally know themselves to be sad and sorrowful in perfor∣mance of Holy Duties. When they hear and read the Word, they find no Comfort, because that convinces of Sin. Whose Hearts are clogged with Guilt, it is aukward to lift them up to that God, who hath no Pleasure in wickedness. If at any time they are devout at the Ordinances; then peradventure they meet with greater remorse of Conscience for the reserved iniquity, which makes them dull, and think the Worship of God an un∣pleasant work. They go indeed, but when they are there, What a weariness is it? Mal. 1. 13. There are too many amongst the Worshippers of God, who live in unrighteousness, or practise some of the Lusts of the Flesh; so general hath the Corruption been this way, that it is thought excusable, and these gross Sins seem allowable to Flesh and Blood. Who thinks otherwise is branded for rigid and precise, that would sh••t up the Way to Heaven. God forbid any should describe the Way more narrow and streight then really it is (for it is the Duty of all to encou∣rage Travellers, and not to frighten them) but on the other

hand, let none say it is broader then the Blessed Jesus and Holy Men, moved by the Holy Ghost, have taught us; for that would give them the Lye▪ and cause Presumption and Danger to the whole World. It is Chalkt out in the Word of God: As many as walk according to this Rule, Peace be upon them, and Mercy, and upon the Israel of God, Gal. 6. 16. they must follow these Directi∣ons, who would have their Feet guided into the way of Peace. Strange! That Men should be enraged against the Consultations of their own Security and Happiness, That they should willingly keep themselves from Satisfaction of Mind. Doth the difficulty or fancied good of those Sins, hinder from laying them aside? It cannot be a harder Work▪ then to pull out the Right Eye, or cut off the Right Hand, yet if these offend Christians are obliged, or to suffer what is worse, Mat. 18. 8, 9. Yet this is not so grie∣vous as may be imagined; for when those Lusts (as dear to a na∣tural Man, as the Members of the Body) are rooted out, the La∣bour is irksome for the present, but afterwards Joy and Satis∣faction spring up. They did for a Season please the brutish part, yet that train of Guilt dragged after, did wound the in∣ward parts; the Pain there did exceed all the Sweetness he ever had by the sudden Enjoyment: For the faint delight of a small time, his whole Life was rendred Miserable. But when they are driven out, the Anguish goes off in a perfect Cure, and there suc∣ceeds the delight of a sound mind. It being once freed from Guilt and deadly Sin yields such Comfort that cannot be conceived, but by those who have the Blessed experience. Which none can attain unto but who actually comply with the Grace of God, according to all that is written, Tit. 2. 12. 14.

The peaceable Fruits of righteousness are to be had by those, who are purified from all iniquity, who have knowledge in Di∣vine Matters, and do according to it. If ye know these things, happy are ye if ye do them, John 13. 17. and miserable are they, who do not. Who have tasted the good Word of God, every thing done contrary thereto, doth grieve and vex them. This is laughed at under the name of tenderness of Conscience, but it intitles to the favour and acceptance of the Almighty, if he is careful not in the least to offend. Who studies in all things to approve himself unto God, and cares not if by so doing he gets the ill Opinion of others. If Conscience be Evil, the Praise of Men will not make it good; but if good in it self, the Tongue of

Slanderers and Blasphemers cannot render it bad. Reproaches cannot hurt it, and if compassed about with Innocency, those sharp Arrows, even bitter Words, do as little injury as if they were shot against a Wall of Brass. It is above the reach and ma∣lice of the wicked, neither can they more disturb her Peace, then Winds and Storms do the upper Region. Not the greatest ex∣ternal violence, much less the light breath of ••nvious Talking Peo∣ple, can move what is established upon the sure Foundation of righteousness. And therefore it is suspicious of those, who pre∣fer their Credit in the World before Duty, Who had rather Act contrary to Truth, then be Evil spoken of. They may do so still, but if they knew what it was, To have a Conscience void of of∣fence towards God and Man, they would rather displease the whole World then him only; and would lose the Good-will of all, ra∣ther then this dear Friend within the Bosom; for if all Men living did seek out Delights and Honours to confer on ano∣ther to make him Happy, they could not do so much as this alone. All the Pomp and Glory of the World, whatever can be named or is accounted dear amongst Men, do not half so much (for they extend to the outside) conduce to our Satisfaction as a good Conscience only.

A Second Part of the Soul, is the Will; Whatever a Man doth or neglecteth, it is according to the disposition of his Will, * 1.37 this inclining him to some things, and keeping off from others, according to which He Acts; Some have said, that Actions have the Denomination of Good and Evil according to this faculty, where∣as the Divine Law gives that, and this is but a Power to ob∣serve or transgress against it. The Spirit of disobedience works in our Members. There is an Averseness to God, and a strong inclination without reason to run contrary to his reveal••d Will. Man by his Fall, is as it were turned upside down; for what should be under the Spirit of our Minds, doth rebel and get above. What should be an Instrument to execu••e the Dictates of the Understanding, usurps Authority over that. Having got the upper hand, this Self-will Commands in chief; so he doth things against knowledge, the Checks of Conscience, and Dictates of right Reason. The Man practises those things whereof he is convinced, they are not for his Good. He is sold and held Cap∣tive under Sin, which gains more Strength by being submitted

unto. Now this is no absolute Compulsion and Force, (which he brought himself into) but like Slaves▪ under an hard Master, who do many things which they could refuse at the very time, but fear or other Conveniency makes them, till they can get their Liberty and Freedom. He that is most under the Dominion of Sin, is not forced to the Acts thereof, for several times he doth intermit them when they might be had. The Lascivious Wanton doth not run upon his iniquity in the Market place, as a bruit Beast among the Herd. And so it is of other kinds of Sin; but it hath such a prevalency, that for the most part he doth the ••ame. It doth tyrannize and keep in aw, not suffering him to do the thing that good is: It makes him seek out things to gratifie Lust, puts unto much trouble for Accomplishment there∣of, and which is an Aggravation of the Misery, when he hath made Provision to fulfil them for some time, it is still eager, and craving after more; the Acts do not satisfie, yet there is impa∣tiency after them, and so much the more, how often they are had, Crying out give, give, and it is never enough. No Man can fulfil all his Desires immediately, for some he must tarry before he can obtain, and those intervals of Expectation are not altogether so pleasant; for others he is disappointed, both which create more Pain then the Delight of the thing wished for. In the fre∣quent Repetition of the same he is cloyed, and the Will Com∣mands to seek out for new Objects, when he may weary himself in the range, but can find none.

Whosoever committeth Sin, is the Servant of Sin, John 8. 34. And yet they were betrayed into it, with a Pretence of more Freedom, and being their own Men; for not so much Original corruption, as their own added Transgression hath inthralled them. While they promise them Liberty, they themselves are the Servants of Corruption, for of whom a man is overcome, of the same is he brought in Bondage, 2 Pet. 2. 19. Every one is thus, who is led away by sinful Inclinations, which is the worst sort of Slavery. If they be fulfilled, he is thirsty after more; and if not, he is discontented when they did obtain, it was great trou∣ble before; the thing when had, doth not satisfie; and still De∣sires are let out after something more: All of us are miserable and enslaved in our natural State, but Gods Grace doth help and bring us out.

The spirit of the Lord is upon me, because he hath anointed me to Preach deliverance 〈◊〉〈◊〉 the Cap••ives, and recovering sight of the Blind, and to set at liberty ••h••m that are bruised, Luk. 4. 18. To free those that are the Servants of ••in. Know ye not that to whom ye yield your selves servants to obey, his s••rvants ye are to whom ye obey, whether of sin unto Death, or of obedience unto Righteousness? Rom. 6. 16. If Men will not yield subjection unto God, they do to something else; they are servants of Sin and Evil, and as much under the sug∣gestions of them, as the obedient Soul is bound to live according to his Word. Gods service is perfect freedom in comparison of serving divers Lusts and Pleasures; yet these ••tand in competi∣tion with that, so one would think Men were in love with Destru∣ction, or they would not suffer so much to ••all into it; for less trouble rightly bestowed would carry them to Heaven. His Com∣mandments are not grievous, 1 Joh. 5. 3. Which cannot be said of the dictates of a sensual appetite; neither is so much difficulty in keeping them, as making provision for the flesh, to fulfill the lusts thereof. The way of Man is not in himself, it is not in Man that walketh to direct his steps, Jer. 10. 23. It is not in his own power to make himself happy, and seeing he fain would be so, let him make the wisest choice. The Lord commanded us to do all these Statutes, to fear the Lord our God for our good always, Deut. 6. 24. And who would not be confined to the things which are for his welfare and happiness? It is for the safety of the Ship that it be steered; Mans goings are of the Lord, how can a Man then un∣derstand his own way, Prov. 20. 24. That way is not good, which is after his own thoughts, Isa. 65. 2. And then unto whom can he stand better beholden? then that the Lord shall guide thee continual∣ly, Isa. 58. 11. The Steps of a good Man are ordered by the Lord, and he delighteth in his way, Psal. 37. 23.

It is the property of the Creator alone, and not any Creature to have his own will: Angels do comply therewith, much more should the Sons of Men, especially when it is so reasonable and excellent. It restrains from nothing, but what would do hurt and make us miserable; Self will which is an Enemy to Righte∣ousness and Peace, must be pulled down. This is the first thing to be done, If any Man will come after Me, let him deny himself, Mat. 16. 24. saith our Saviour, which is no such hard saying, as carnal Reason may Judge; for it is a greater satisfaction to resist corrupt inclinations then to yield unto them, the less they are

given way unto, the less strength they have; the understanding part rejoyces to get Masterdom over the Will, for that is na∣turally contrary to the Law of God; so Command must be had over it, or no Obedience will be performed.

Some have subdued Countries, triumphed over mighty Kings, led them and their people into Captivity, yet themselves have been holden under the invisible Chains of imperious lust and de∣sire. They are troubled with stirs and commotions in their new conquests, but the greatest are within their own breast, which cannot be appeased (though the others may) by outward force. Those Wars and Fightings come from their lusts, which War in their Members, and cannot be suppressed with all the gallant Troops of Horsemen or brave Legions; Though they have got Cities and strong Holds, yet still they lust and have not enough: If they kill never so many Enemies to possess their Lands, yet they desire to have, and cannot obtain as much as they wish for; they Fight and War, yet have not what they would. And the reason of all is, because they know not God, who is the only proper and com∣mensurate object for Mans vast desires. There is no other way to Contentment, but to apply our selves unto the infinite One above, that he would be pleased to moderate our desire after the things here, and turn the whole stream thereof unto himself. If we could cease reaching after outward things more then what is necessary, we should be more happy then those who have great∣est abundance; the not having is no torment, where is no desire. We are imperfect and wanting, so must covet after somewhat more; this leadeth our desire to the end ••or which it was put in, that is, taketh off from the Creature which cannot satisfie, to fix upon the great Creator in whom all fulness dwells. As the Heart panteth after the Water-Brooks, so pante••h my Soul after thee, O God. My Soul thirsteth for God, for the living ••od: when shall I come and appear before God? Psal. 42. 1, 2. Whom have ••in Heaven but Thee? and there is none upon Earth that I desire d••sire besides Thee, Psal. 73. 25. If ye be risen with Christ, seek those things above, Col. 3. 1. These are equal to our boundless desires, and even the con∣templation do some what fill, much more will the enjoyment here∣after.

Whereas these here being subject to vanity, leave the mind craving and empty. What can be a great••r Torment, then ear∣nest desire after those things which are not to be obtained by all

that would, and if had to be disappointed of that satisfaction ex∣pected from them? Inordinate Affection, evil Concupisence, Covetousness have a present punishment, besides the wrath of God which cometh on the Children of Disobedience. To prevent these, di∣rection is given in the words foregoing; Mortifie there ••re your Members which are upon the Earth, Col. 3. 5, 6. ••f this be done, and the body is dead unto the Worl••, there can be no ••••••re af∣ter things therein. Our Lord Jesus Christ gave himself for our sins, th•••• he might deliver us from this present evil World, according to the will of God and our Father, Gal. 1. 3. 4 Christians are obliged by their profession not to love it, nor to walk according to it, 1 John 2. 15, 16, 17. Eph. 2. 2, 3. Let none think these harsh Doctrines, which make mans life miserable, when they do the contrary: In the World is trouble, who mind it are perplexed with cares, loss, and disappointment. If any (as none ever yet did) should com∣pass all that he sought after, he would be dissatisfied, yea more then when he first began; for he hath spent his days and strength in a vain thing. He that succeeds most prosperously hath a bun∣dance of Labour and Grief for his Portion, and when he hath done all, yet still gapes after more of the same, or somewhat else; it must be the more excellent way to cease from those desires, which are the cause of so much misery. This was the Doctrine of An∣tient Philosophers, they gave many specious reasons to enforce the observance thereof; but here was the failure, they would have desire taken of from outward things, but then knew not rightly where to place it; for we are not sufficient of our selves, neither could be happy in the exercise of vertue, that according to their notions, being but a barren and dry Subject, and not of so large ex∣tent as Mans capacity; so they left him hovering between Hea∣ven and Earth, and he could not any where find rest for his Soul. But our Religion (which doth more exceed their Morality, then the Sun shining in its Brightness doth the first dawning of the day) removes this uncertainty and hindrance of Happiness. We are not to look at the things that are seen, yet we look upon things that are not seen, 2 Cor. 4. 18. We can apprehend something within, and beyond all sensible objects; Lay not up for your selves Treasure upon Earth (we are not at a loss what to do further, as they were) for we are taught and also enjoyned, to lay up for our selves Trea∣sures in Heaven, Mat. 6. 19, 20. We are put in mind, to set our Affections on things above, when they are taken off from

things on the Earth, Col. 3. 2. The Christian hath Subject enough for his desires, God and the Holy City. He is the Fountain of all Happiness and makes it glad, in his Presence is fulness of Joy, Psal. 16. 12. So he that in heart and mind thither ascends, and with him continually dwells, must be happy; for our Conversati∣on is in Heaven, Phil. 3. 20. and to be preferred before him who roots in the Earth, and turmoils after what he must leave in a little time. Whereas the Saints look with disdain upon what∣ever seems Beautiful or is accounted excellent here below, but not worthy to be compared with those Glorious things which are spoke•• of thee, O City of God, Psal. 87. 3. Did othe••s look up, and do the like things to intitle them to the same hope, they would not be cumbred about many things, but be more employed in the one thing needfull; When the mind Soars up to the third Heaven, it is calm and peaceable, all disturbances being gendred out of the Earth, but doth not molest who is above them.

Thus hath been shewed how our will and desire perverted by Original corruption and Additional Sin, may be right framed by the Gospel of our Lord Jesus Christ, who was sent to make up for Adams Transgression. Lust in the wicked is the occasi∣on of much evil, but the desire of the Righteous is only good, Prov. 11. 23. Obedience is the condition of Happiness, Jer. 7, 23. Mat. 19. 17. Heb. 5. 8, 9. Now this could not be done if we had no will, no more then it can be by Beasts. By this power Man is exalted above inanimate and sensitive things; God hath given him power to be so, and he is become a self-moving Creature; he can go this way or that, so can creeping and forefooted things; but then he can do this or refrain, as there are not on∣ly * 1.38 inclinations but reasonings from within. When of two things he can do either, it is a demonstration that he is a free Creature: To Man (not the Fowls of the Air, or Fishes of the Sea) the Lord hath said, Obey my voice and live: He doth not command, nor are we obliged to what is impossible; the gracious Lord ap∣peals to us for the equality of his ways, Ezek. 18. And he would not command us to turn and live, if he had not before put it in our power so to do. As we should think ha••d of the end, so of the means, for i•• a Man were compelled to lead a wicked life, and could not do otherwise, he might as well be punished for sim∣ple Eating, Drinking and Sleep as that; and so on the other side, if he were led irresistably (it is indeed by strong impulse and quick∣ening)

by grace to a Godly life, he might expect to be glorified, because he Eats when he is Hungry. The righteous judgment of God will render to every one according to his Deeds, Rom. 2. 5, 6. What one is forced unto, are none of his: If a Man would vio∣lently put a Sword into anothers hands, and grasping that, thrust it into the body of a third, he alone is guilty of the Murther, but not the Weak person who could not withstand what was done. God declares throughout his Word that he will deal so with us, as we do with one another: But this will be more for our advantage, because he hath Goodness, Mercy, and all Know∣ledge, whereby he will shew himself more graciously and upright∣ly, * 1.39 then now is done by the best and wisest of Men. The Grace of God is his Word revealed in the Gospel opposed to the Law, so Joh. 1. 17. Tit. 2. 11. and the assistance of his Spirit by which Men know, and also are inclined to do; but there is a power in them to work together with that Grace, 2 Cor. 6. 1. Phil. 2. 12, 13. Col. 1. 29. There is a Light which lighteth every Man that cometh into the World; by the help of which he may make use of such means as will procure greater degrees, and so doing may grow in grace. This is given to every one, not that it is of Man, for what have we that we have not received? 1 Cor. 4. 6, 7. Natu∣ral faculties are no more our own, then the Grace of God, for he is the maker and giver of both; But they may be used, and lifted up towards Spiritual things. Otherwise what doth it signifie to exhort People to Duty? All Preaching would be vain, and if they could neither understand nor do, it would be as ridiculous a thing to declare the Word in the Congregation, as among an herd of Cattle, or uttered to the Trees of the Forrest; Incline your Ear, and come unto Me; hear and your Soul shall live, Isa. 55. 3. Which doth manifest they might, if they would; They refused to hearken, and pulled away the Shoulder, and stopt their Ears, that they should not hear, Zech. 7. 11, 12. Which doth most plainly imply that they might have done otherwise; There is an idle pretence too com∣mon among Men, for when pressed to this or that Duty, the Ex∣cuse is, I cannot do this, whereas if they would make use of the means (which are in the power of all) they may have further assistance sufficient to do what is required of them. Some hence take occasion to live habitually in gross sin, and others in all man∣ner 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 un∣profitable servant will be apt to lay the blame upon him to ex∣cuse 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 fur∣ther assurance repeats it, vers. 19. with the most solemn Testi∣mony. I call Heaven and Earth to record this day against you, that I have set before you Life and Death, Blessing and Cursing, there∣fore choose Life.

The affections have much influence over the will, to move it * 1.40 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 * 1.41 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 Wit∣ness, thou shalt not Covet, it is briefly comprehended in his saying,

Rom. 13. 9. Love to God and ones Neighbour is the Whole Du∣ty 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 Happi∣ness and Satisfaction; it receives greater degrees according to its object.

And then how exceeding must that be, which arises from the in∣finite 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 requi∣site 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, ••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, Wis∣dom, Uprightness, Beauty; now they are but shadows and lit∣tle 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 there∣fore 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 com∣fortable 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 Ten∣dency thereof. All things are established for the present content∣ment 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 ap∣pear more and more by a full knowledge of his ways, and our do∣ing according to them. Draw nigh to God, and he will draw nigh to you, Jam. 4. 7. Have an honourable esteem and good will towards him, and his kindness will be discovered to you. Whatever hard thoughts arise, or are subministred by the Tempter, they all proceed from our ignorance and sin; some remainders whereof are in good Men, though they should labour all they can to have the same done away. If any Man love God, the same is known of him. Many make a shew of much love; but if true and sincere, it will be manifested by the very nature thereof, for if we love God, we must be careful to please him above all things, as Profit or Pleasure, Favour or Good-will of Men. We must be zealous for his Glory, contented to suffer Shame, Reproach or any Inconve∣nience for him: We are to side with him against the World, and the corruption therein; a sence of his favour and assurance of his * 1.42 reward, will make amends for all the seeming disadvantages the other may bring on us. All Acts and Offices of Religion are Plea∣sant, and this keeps in all Obedience: Love is a constant Princi∣ple

always abiding on the Soul, for it hath a Complacency therein, and Dictates at all times, to do all things well-pleasing in his sight whom we Love. Take good heed therefore unto your selves, that ye Love the Lord your God, Else if ye do in any wise go back, Josh. 23. 11, 12. Implying that if this be not in their Minds, they would do so. This suggests, that they can never do too much for God, makes them do every thing Willingly and Cheerfully, carries them through all the Varieties of this Life, sweetens their Enjoyments; and for Sickness, Pain, Loss, Afflicti∣on, this gives that Patience and Resignation, that they are as none adversity, for they can apply Rom. 8. 28. 1 Cor. 2. 9. Prov. 3. 11, 12. The apprehension of a good God above, makes every thing Happy unto them. As the Father hath loved me, so have I loved you, continue in my Love, John 15. 9. and he that loveth the Son, loveth the Father also.

Glory to God in the highest, and on Earth Peace, Good-will to∣wards Men, was sung at the Birth of Christ our Lord, who * 1.43 fulfilled it by that excellent and improved Law, he gave unto us: Ye have heard that it hath been said, thou shalt love thy Neigh∣bour and hate thine Enemy, But I say unto you, love your Enemies, Mat 5. 43. 44. This seems an unreasonable Command to Flesh and Blood, but only as it is corrupt and unbelieving, for other∣wise it may be justified. If thine Enemy be hungry, give him bread to Eat, and if he be thirsty give him water to drink, for thou shalt heap coals of fire on his head, and the Lord shall reward thee, Prov. 25. 21, 22. Thou shalt by this means stop his further Violence and Malice. In point of prudence, it is better to bear a little Evil then by resisting receive greater; and trust to the recompence of God, for having obeyed his Command. We are obliged to do more then is common to Men, to manifest our Faith and De∣pendance on him, as may be seen by what is required, Mat. 5. 44, 45, 46. The Reason is added, That ye may be Children of your Father which is in Heaven, for he maketh his Sun to rise on the evil and good, and sendeth rain on the iust and unjust. God is pro∣voked every day, yet he is strong and patient; He loadeth Men with Benefits, which they make occasion to sin yet more, which he suffers to try if his Goodness will lead them to Repentance; but if they offend yet worse, their Malice doth only hurt themselves, but he is highly exalted, and looses nothing if all the World were as

Stubborn and Rebellious against him, as is possible for such small and limited Creatures to be. His Glory and Goodness and Happiness is still the same, for all the ungodly Deeds and hard Speeches, which ungodly Sinners commit and speak against * 1.44 him. His obedient Servant, who is but Dust and Ashes, a Worm, and nothing in Comparison of the Great Lord of Heaven and Earth, Who hath, and shall receive every thing from him, is here in Duty bound to imitate his Maker; and (all through his Gracious ordering,) cannot receive the least disadvantage by it By loving; Enemies, they become reconciled unto him, or not. I•• the first, then it is granted by all to be better then revenge. But suppose the worst, They are still malicious, and resolved to do him all the mischief in their Power; the whole in the end will fall on themselves, and not on him. Will they say all man∣ner of Evil of him ••alsly for Christ's sake, his Religion and Good Conscience? They cannot torment him in this, for he ap∣plys the Blessing, Mat. 5. 11, 12. and the Promise, Psal. 31. 20. He may be just sensible, but doth not lie under Vexation and Discomposure. The light breath which sends forth evil Words, can never make any Wound in his Soul, who hath on the Breast∣plate of Righteousness. Sayings of one another signifie nothing, We are all to stand at Gods Judgment Seat, and who have assu∣red Evidence of being approved, Detraction there doth no harm but increases our reward, that we can heartily forgive the Authors thereof? Will they do their utmost, and persecute him to the Death? As they did to the Prophets, the Lord Jesus and his Saints; yet after they have done that, they have no more that they can do: They intitle him to a Crown, which the Lord hath promised to such; so when he comes to suffer, he may well say with him, (Who suffered for us, leaving us an Example, that we should follow his steps,) Father forgive them, for they know not what they do: When by the Eye of Faith he seeth the Heaven opened, he may with real Charity, and sincere Affection cry out. Lord lay not this Sin to their Charge.

If it be reasonable to love Enemies, so it is to love Friends; this we do as Men, that as Christians. A new stone is laid, and both are raised above the common pitch. A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another, John 13, 34. from whence the Disciple that leaned on Jesus Bosome, makes this▪ necessary

inference. Hereby perceive we the love of God, because he laid down his Life for us, and we ought to lay down our Lives for the Brethren, 1 John 3. 16. To do the highest Act thereof that can be expressed. There is nothing more enjoyned in the Gospel then Love. The Primitive Christians (who did live exactly according to the Rule given them) were remarkable for this; See how they love one another, was observed by the Heathens concerning them, who herein fulfilled that Saying of their Lord and Master, By this shall all men know that ye are my Disciples, if ye have love one to ano∣ther, John 3. 35. But we, that are reserved to the dregs of time, are strangely ••egenerated from the Practise of our Fathers, li∣ving as if there was no such Command. How few among us do observe the Royal Law? Without are dogs, Rev. 22, 15. but these would be thought of the Christian Church, who bite and devour one another, Gal. 5. 15. If restrained by Laws of the Countrey, which preserve outward Peace, yet still are snarling at one ano∣ther. These go to Prayers, as if there was no such Petition, Forgive us our Trespasses, as we forgive them that Trespass against us, which must be begging a Curse and Condemnation, instead of Blessing and Pardon. These hear the Gospel, which saith, Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you, Eph. 5. 2. One would think there was no such thing as Love mentioned, if he were to judge by the Actions of some People. This is no slighting Matter, or as some would make it a piece of Bravery, in that they can live contrary to Rules and Preaching, for it will be de∣termined what the end of those must be, who obey not the Gospel. Hatred is contrary to Christianity as bitter to sweet, or is possible for things to be one to another. Let one do never so many Acts of Worship and Devotion, yet if he liveth in Ma∣lice and Revenge, Strife and Envying, Hatred and Variance, he hath the Name and shew of Religion, but nothing of the bene∣fit and reward thereof. In this the Children of God are manifest, and the Children of the Devil, Whosoever doth not righteousness is not of God, neither he that loveth not his Brother, 1 John 3. 10. If he saith, he is a Christian, he is not, but of the Synagogue of Satan, Rev. 2. 9. the Author of all black and corrupt Principles.

There should be a greater measure of Love amongst those, who have not only the form of Godliness, but the Power there∣of; for they also are found defective in this Duty. They love

indeed, but somewhat of Dissimulation and Partiality goes along with it. The first is thought a thing so necessary, that the com∣mon Saying is, He that knows not to dissemble, knows not how to live. It is esteemed an Act of Prudence, what the Apostle calls Fleshly Wisdom, but contrary to that simplicity and Godly sincerity, and the Grace of God, 2 Cor. 1. 12. which did give him so much Comfort, and not only unto him, but to all that will alike ob∣serve it. Who have Conscience towards God, do as in his sight speak unto Men, knowing that from him Dissimulation can∣not be hid. What John saith is observable, which he applies to this, My little Children, let us love not in Word, neither 〈◊〉〈◊〉 Tongue, but in Deed and in Truth. Why so? Hereby we know that we are of the Truth, and shall assure our Hearts before him, for if our Heart condemn us, God is Greater then our Hearts and knoweth all things, 1 John 3. 18, 19, 20. A smiling Countenance or flattering Speech is not enough, but you must attain unto unfeigned Love of the Bre∣thren, and see that ye love one another with a pure Heart fervently, 1 Pet. 1. 22.

Neither is it to be confined to one particular Sect or Party, as if all the Elect of God were comprised in a National Church, or such a Congregation. While one saith I am of this, another saith I am of that, ye Hate, Reproach, and speak Evil of one ano∣ther. * 1.45 Hatred, Variance, Emulations, Strife, Seditions, Heresies exclude out of the Kingdom of God, Gal. 5. 20, 21. and therefore not to be kept up by those who equally hope to be Partakers thereof. It would be better if there was no distinguishing Terms, or Nick∣names. Be not ye called Rabbi, for one is your Master, even Christ, and all ye are Brethren, Mat. 23. 8. The Disciples were called Chri∣stians first in Antioch, Acts 11. 26. and ought to have never been called any thing else; for Mens Persons (seeing that the Apo∣stles refused it) should not be had so much in Admiration, as to give Denomination to their Followers, and assume unto themselves that Honour, which is due unto the Son of God only. It hath given occasion to Divisions, raised Heart-burnings, and the ut∣most Malice among Men, to the Destruction of Charity and * 1.46 Peace. It is observable, that Christ explaining who was Neigh∣bour to him that fell among Thieves, instances in a Samaritan, and there was Division and separate Meetings between the Jews and Samaritans, as among us at this Day; so it is the natural and necessary Construction of the great Commandment, to shew

Mercy and Love to those of a different perswasion. We are all Members of one another, and ought to be united under Christ our Head.

Behold how good and pleasant it is, for Brethren to dwell together * 1.47 in Ʋnity. Much Happiness arises from true Friendship, and there is none comparable to that which is built upon the firm Founda∣tion of Christianity. Nothing can be more lasting and sure, if upon that alone without the rotten Prop of Worldly and sinister Respects. Whatever some pretend to generous Nature or Ci∣vility, none is like that which results from Goodness and Duty. The chiefest Love is to be shewed forth to those of our own Profession, but yet to be extended unto all, Mat. 5. 45. 1 Tim. 2. 1, 3, 4. for though at present some are Strangers from the Co∣venant of Grace, yet we know not how soon they may come in; however we are to love them as they were made after the simili∣tude * 1.48 of God, and are our Fellow Creatures. Honour all Men, Love the Brotherhood, 1 Pet. 2. 17. If it be possible as much as lieth in you, live peaceably with all Men, Rom. 12. 28. What can be more reasonable? Hereby a Man is freed from all the torment of malice, envying and strife; he is not disturbed with thoughts of revenge, or knawing reproach of others, which are as so many Wracks and Instruments of Cruelty, to those who give way to these Sins. On the other hand, if there be any Satis∣faction in Love, any Blessing in Peace, any good in mutual kind∣ness and affection, he enjoys all this. In this word Love, all the Law is contained and obedience; so as a necessary Conclusion from this, all manner of Happiness.

A Second Passion is Fear. At first sight it may seem strange * 1.49 that this which troubleth and afflicts Man, should also conduce towards his Happiness. But God having set down such Decrees for our Salvation, as expressed in Scripture, this is necessary to attain it. God was pleased to take this way to be glorified, as to the Inhabitants of the Earth; to declare his Sovereignty over the work of his hands, to set up his Kingdom and Government over us, to which are annexed Rewards and Punishments proportionable to the great King, who hath prepared them. * 1.50 He may justly forbid a thing upon as severe a Penalty, as he thinks fit. None thinks hardly of an Earthly Prince, for punishing obstinate and ungrateful Rebels: Nay, themselves if they have

any Reason, must acknowledge they suffer their deservings. So it is of Gods dominion over us: His infinite Majesty and Greatness require all Honour and Subjection; His goodness appears, that he had rather People would live quietly and obediently under his Laws. I drew them with Cords of a Man, with Bands of Love, Hos. 11. 4. So that if there was any remainders of Noble Nature and ingenuity, they might be prevailed upon by his Goodness. But alas! we are averse to him, the Author of all Good we ever re∣ceived; we struggle, we give backwards and break these Bands asunder. His love is despised, then he sends forth Threatnings if they will reduce to his obedience; and if they do not, Sentence is to be executed accordingly. If men will not love him, they should fear him, and that will bring them over unto his love.

He should be the chief Object of all the Powers of our Soul. Sanctifie the Lord of Hosts himself, and let him be your fear, and let him be your dread, Isa. 8. 13. It is Idolatry to love the Creature more then him, so it is a Provocation and Contempt to fear any thing more then him: Either to neglect Duty, or commit Sin for any * 1.51 terrour of men; Is he not more to be feared? And I say unto you my Friends, Be not afraid of them that kill the Body, and after that, have no more that they can do; but I will forewarn you whom you shall fear: Fear him which after he hath killed, hath power to cast into Hell, yea I say unto you, fear him, Luke 12. 4, 5. forewarned, fore∣armed according to the Old true Proverb; and we are therefore told hereof that we may avoid it. We are warned to flee from the wrath to come, this we should never do unless we did fear it. It is so represented to us, that if we believe, we must tremble; for we do fear things less terrible and grievous. Who is he that dares wan∣der alone in some Desert without the least Glimmering of light? That doth not shrink at being thrust down into a horrible and deep Dungeon, for a few Months and Years? He must much more abhor to be reserved unto the blackness of▪ darkness for ever, Jud. 13. It is sufficient to startle the boldest worker of iniquity, and make him leave of to do so any more. Would not he who now commits Sin, because it seems to him sweet and pleasant, fear to drink of the bitter dregs of the Cup of Gods wrath, and to suck them out? He that is now all for mirth and jollity, and will purchase it at the price of wickedness, not enduring any thing that is dull and tedious, must be frightned with weep∣ing and gnashing of Teeth, neither can be bear with the groans

and tediousness of a miserable Eternity. Those which run af∣ter any thing to hinder a little Discontent of Mind, and Melan∣choly (which if turned aright would prevent all this) how can they suffer the knawing Worm which never dieth? The Sinners in Zion are afraid, fearfulness hath surprized the Hypocrites: Who among us can dwell with devouring Fire? Who amongst us shall dwell with everlasting burnings? Isa. 33. 14. for they would be rid of a little pain and uneasiness. Even those gallant Spirits who pre∣tend to fear nothing, must be moved at such things. Perhaps you do resolutely suffer those Wounds received in defence of King and Countrey, which are marks of Honour, and they will be cured in a little time, or you will be past Sense of them. But you cannot so easily bear, that not one single Part or Member, but your whole Body should be cast into the fire which shall never be quenched, where all Sufferings are full of Shame and Ig∣nominy. To have no rest but in a Bed of Flames, not for one night only, but another, and so a third through innumerable Ages: Here Courage must fail, and thy brave Spirit be cast down: Flesh and Blood must abhor Pain so great, and of so long * 1.52 continuance. Though some are apt to say: Tush, God we care not for him, yet if they ••eriously consider of his Judgments, they must tremble and fear before him, Rev. 6. 15, 16, 17. How∣ever those seem to swagger with big words, with their horrible Oaths and Blasphemies, as if they could not be Men of valour and renown unless they did contemn and provoke the Almigh∣ty, yet let them prepare to meet the Lord of Hosts, the God mighty and terrible. Are they stronger then ••e? But should a * 1.53 Potsherd strive with his Maker? What is vain Man, whose breath is in his Nostrils, to contend with that God in whom he lives, moves and hath his Being, who takes away his breath and he * 1.54 dies, who will repay to every one according as he deserveth? Let him whilst he is yet in the way, hearken to those gracious Words: Fury is not in me: Who would set the briers and thorns against me in Battel? I would go through them, I would burn them together; Or let him take hold of my strength, that he may make Peace with me, and he shall make Peace with me, Isa. 27 4, 5. God doth not delight in Punishment, it is twice called his strange Act, Isa. 28. 21. like a merciful good Judge, unwilling to pronounce what in justice he is bound unto. And 'tis this utmost degree of

wickedness (which none arrives unto without his own perversness and fault) that hath made him prepare it. And he tells the Sinner he shall be too hard for him, yet invites him again to Reconciliation and Favour, Let him take hold of my strength, that he may make Peace with me, and he shall make Peace with me: If he doth here slight it, insinuating that Religion is an Act of Co∣wardise, he pretends to be above that, and fears nothing; What an unaccountable thing is it, that a little Earth-worm should affront or despise the Great Lord of all the World? And if he continue so to do, nothing is so just and righteous, as that he should suffer for the same. Even now he hath inward trem∣blings of the Great God, and those Punishments prepared for them, who hate him, and will not obey his Laws. As he looks out, or is alone, an horrible dread seizes him of the invisible Power, whom he hath wickedly offended. Those prophane abo∣minable Wretches resort to continual Company and Sensuality to stif••e the Sense thereof. By this way (which must fail) they strengthen themselves against the Almighty, Job. 15. 25. otherwise it were not possible to come up to such an height of wickedness and transgression against him. Fear is implanted in all Men, and the Divine Threatnings are sufficient to work upon it, for the same things do terrifie now, and if those were present and visi∣ble in like manner, the stoutest Hearts would run and be at their Wits end. It would be a more amazing sight, then when Abraham looked toward Sodom, and toward all the Land of the Plain, and lo the Smoke of the Country went up as the Smoke of a Furnace, Gen. 19. 28. we should all think, we could never get far enough off from so terrible a thing.

If there were no Promises nor Threatnings, Who would be the Servant of the Lord? For now there being both, and other Arguments to yield to his obedience, that if we believe and con∣sider of them, it is impossible that we should do otherwise then assent and be actually perswaded by them, yet still for want of that few are throughly brought over: But if these were taken away, none would serve God; and his Church would be like the wilderness. No Homage (though most just and due from us with∣out) would have been paid unto him without Expectation of fu∣ture reward, Neither is he worshipped, as though he needed any thing, Acts 17. 25. for he wants not the Services of Angels, much less of sinful Men. His Glory and Happiness was infinite and com∣pleat

before the World began, and cannot receive the least ad∣dition: He created man to take him up unto himself, and out of the good pleasure of his will, hath ordered him to dwell on the face of the Earth, to try whether he will be obedient and a fit inhabitant for Heaven; and hath placed on the other side of him a Land of Darkness, of Dragons and Scorpions, where the Sha∣dow of Death and no Light is, that if he will not come whi∣ther he calls and invites him, he may as a just recompence of his stubbornness and transgression fall into the other. In the mean while it is made known and he is liable thereto, that he may flee and get away; it is decreed he must take up his ever∣lasting habitation some where, and seeing that is so full of misery, he should now seek out the new Heaven and new Earth, where dwell∣eth Righteousness. If we were to sleep for ever, or to be as we were before our Birth, we should not esteem of, and consequent∣ly not labour after the rest that remaineth for the people of God; But now it is his Decree and Ordinance, that if we should miss thereof, we must necessarily drop where is no rest day nor night, so we are obliged out of self-love to endeavour more diligently after the other. There have been some of Opinion that to talk of Hell is not agreeable to the Gospel Dispensation, and that fear should be banished, alledging, 1 John 4. 18.

For what end did God put it in Man, but that hereby he might be stirred up to shun the approaching Evil? Why hath he told the World thereof by his chosen Messengers, but that they might escape it? If it be not agreeable with the Gospel, Where∣fore is it so often spoken of therein? John (who was sent to pre∣pare the way of the Lord) Preaches of the Wrath to come and unquenchable Fire, Mat. 3. 7, 12. A little after, the Author of the New Testament speaks of utter Darkness, weeping and gnashing of Teeth, Mat. 8. 12. Everlasting Fire and Punishment, Mat. 25. 41, 46. The like was the Doctrine of his Apostles, 2 Pet. 2. 9. 2 Pet. 3. 7. Rev. 9. 6 & 14. 10, 11. & 16. 10, 11. & 21. 8. Jam. 2. 19. & 5. 5. Jude 5, 6, 7, 13. Lastly, he who came after them all, as one born out of due time, delivered the same, 2 Thes. 1. 9. Know∣ing therefore the terrour of the Lord, we perswade Men, 2 Cor. 5. 11. So those, who make this objection, differ in judgment from him and other Holy Men moved by the Holy Ghost, for they used this kind of Doctrine. Should they not now Teach, as Christ himself did, whose Embassadors and Stewards they say they are? Have

they not him for an Example? Are they wiser then he? Why should not all the Arguments, which God hath given in Scripture, be made use of to exhort unto Duty? amongst which this is power∣ful and apt to prevail; for though indeed Love is the most excel∣lent and abiding principle of Obedience, yet the terrours of the Lord do more effectually perswade Men, which will drive when the other grows faint and languishing. Because of the little smart and irksomness, there is an unwillingness to speak or hear there∣of; but it is an odd kind of Mercifulness to let Souls drop into Hell, rather then a little disturb them before hand with the rumour thereof, and they had better suffer that then the thing it self. This brings most people unto repentance, for they look about themselves, and think what will be the event of a wicked life continued in. The word every where denounces Wo and Curs∣ing, Tribulation and Anguish against it, and their own Conscience accusing them of sin, and that they are now subject unto all those threatnings which they will certainly feel, unless some way avoided. All men, even the wicked and ungodly, do abhor misery; and would flee from it if they saw it coming, and therefore they turn from iniquity least it should be their ruin. This conversion proceed∣ing from such motives as God hath given in his Word, is accep∣table with him; By faith Noah being warned of God of things not seen as yet, moved with fear (observe that) prepared an Ark to the saving of his House, Heb. 11. 7. And others save with fear, Jud. 23. After our Lord assures us of the joy over one sinner that repenteth, Luke 15. He brings in the parable of the Prodigal Son, who was ready to perish for hunger; the consideration of that, and not any love to his Father caused the resolutions of going home, yet he was kindly received who was so little worthy of it. So one rou∣zed up with fear comes to repentance, and seeing Gods wonder∣ful compassion towards him, notwithstanding his former sins and provocation, which are all pardoned according to his gracious pro∣mise, Isa. 1. 18. Now his former hatred and aversness is turned into good▪ will and reconciliation to his Heavenly Father, and he l••ves much, much being to him forgiven: This is increased more and more by further acts of Divine Goodness he is sensible of; so what was at first begun by fear, is now grown perfect and con∣summate by love; and then living and being stablished in all O∣bedience, he comes to that perfect love which casteth out fear, 1 Joh. 4. 18. For having peace towards God and forgiveness of past sins,

he is not tormented with affrightful thoughts of Damnation; for though heretofore he was an Adulterer, or Covetous, or a Drunkard, now he is Washed, ••e i•• Sanctified, he is justified by the Name of our Lord Jesus, and the Spirit of our God, 1 Cor. 6. 11. He hath not that fear which he had at first, which hath Torment; There is a Godly fear, Heb. 12. 28. Which is to be retained all the days of our life. Love and this kind of fear are consistent, Deut. 10. 12. The distance is infinite between the most mighty Lord of all * 1.55 things and a poor Worm, so it is requisite to preserve a reverence for his awful Majesty, and not to think or speak of him as an equal. It is the constant stile of the Old Testament, and also a Gospel precept, Fear God, Luke 12. 4. 1 Pet. 2. 7. We are like∣wise obliged to be somewhat fearful concerning our own Salva∣tion, Heb. 4. 1. Rom. 11. 20. Phil. 2. 12. 1 Pet. 1. 17. To do this is not Tormenting, but stirs up carefulness, and puts upon all things to secure it, Happy is the Man that feareth always, Prov. 28. 14. From which proceedeth a good Life, thence a good Con∣science, and then is no fear; none that is Slavish or hath Tor∣ment.

A third Passion is Joy, which word denotes Happiness, and is of∣ten * 1.56 enjoyned in Scripture; for thou commandest all things which may do good, O thou Lover of Souls. Let the Righteous be glad, let them rejoyce before the Lord, yea let them exceedingly rejoyce, Psal. 68. 3. Behold my servants shall rejoyce. Behold my servants shall sing for joy of heart, Isa. 65. 13. Thou shalt rejoyce before the Lord thy God in all that thou puttest thine hand unto, Deut. 12. 18. This joy is not taken away, but increased under the Gospel; The ransomed of the Lord shall return and come to Zion with Songs, and everlasting joy shall be upon their heads, Isa. 35. 10. This the Prophet who saw his coming foretold, and so it was at the first appearing of Christ our Lord, Luke 2. 10, 11. He having now accomplished the work for which he was sent into the World, there is sufficient matter of gladness. Many righteous Men have desired to see these days; The whole Gospel, by which is established a better Covenant, im∣ports what the Apostle doth repeat in his exhortation, as if it could never be pressed enough; Rejoycing in the Lord always, and a∣gain! say rejoyce, Phil. 4. 4. This is the Lord we have waited for, we will be glad and rejoyce in his Salvation, Isa. 25. 9. Which is the hap∣piness of Heaven, the clear manifestation thereof to the World,

and the possibility we are put in to partake of it. As then it will be a delight to remember how we came through this dark and troublesome Vale; so whilst we are here, we should lift up our hearts with expectation thereof. Accordingly the good Men of old time did, who had but the Glimmering whereof we have the fuller Light: If the heir of a Kingdom or a good Estate is so transported with conceits and fancies of future good, it can∣not be thought absurd, that who have the evidence and hope of such an exceeding eternal blessedness (which will be one day revealed) should be proportionably pleased with the foresight and * 1.57 assurance thereof. Accordingly that Christian who hath a real interest, hath also a sensible rejoycing therein, which doth exceed all the pleasures and imaginations here. What results from gross and sensual things, is not worthy to be compared with pure and spiritual; yet God as a most Bountiful Master to his Servants, hath given them many things here for recreation and delight: He doth deny nothing which is good and convenient for us; We are all to admire and comply with the Riches of his Mercy and Love, who hath placed into our frame this affection of joy, and hath pro∣vided things proper for it, and hath done as much as lieth on his part to compleat the great end of our being happy.

How then came Sorrow in? God made it not, neither hath he pleasure in the grief of the living; but it came in through Sin and * 1.58 Transgression, Gen. 3. 15, 16. It was the effect of mans own dis∣obedience, and was justly inflicted on him as a Punishment, so it is continued of every sin besides. As such God ordained it, but in the beginning when he made Male and Female, he did not im∣plant it into our nature; we now come into the World crying, for we fell and were corrupted with our fore-father; Sin is inter∣woven into our very flesh, and as the necessary consequent thereof sorrow also. The Conception and Birth of our Lord was diffe∣rent from ours; in him was no sin, yet when he came into the World to make his Soul an offering for sin, He was a Man of Sor∣rows, and acquainted with Grief. The Lord hath laid on him the ini∣quity * 1.59 of us all, yet it pleased the Lord to bruise him, he hath put him to grief, so great that he poured out his Soul unto Death, and bore the sins of many. But now since he hath borne our grief, and carried our Sorrows (O astonishing goodness of the Son of God) we are so far from sinking under them, that these also (I speak My∣steries)

tend to our Happiness. Whilst we look on him, whom we have Pierced, and Mourn for him as one Mourneth for his only Son, * 1.60 even then considering how, in his love and in his pity he hath redeemed us, and hath delivered us from the wrath to come, an holy joy will arise. When we reflect that he who did drink of the Brook in the Way, hath now lifted up his head above Angels, Principalities and Powers; Wherefore God hath highly exalted him, and given him * 1.61 a Name which is above every Name; Our Sorrow is turned into Joy for the exceeding and glorious condition Jesus (whom our Soul * 1.62 loveth) is in at this time; If ye loved me, ye would rejoyce, because I * 1.63 said I go unto the Father: This he said before his bitter Death * 1.64 and Passion, and now may seem to speak to all the World what he did once to the Daughters of Jerusalem. Weep not for me, but for your selves; Are you troubled at those cruel sufferings I have under∣gone? My Fathers indignation is past, they are all over, and the remembrance is not in the least grievous, now I am crowned with Glory and Honour. But weep for your selves who are in the Wilderness, for the tribulation in the World; and more especi∣ally weep for those sins which occasioned what I did suffer; for∣sake them, and come to me: If ye pretend to be sorry for me, and this doth not follow, that is, to cry out Hail King of the Jews, and crucifie him afresh, and put him to open Shame. He hath instituted an holy Feast for the continual remembrance of his Passion; the reasons thereof are to stir up our love towards him, and the hatred of our own Sins. God hath manifested his displeasure against them by the Death of his own beloved Son, who came out of his Bosome; yet when he took sin upon him, had the full Vials of wrath poured forth, as is evident by his Ago∣ny and bloody Sweat, by the pains he endured on the Cross; His sufferings were so exceeding, that none but he who travelled in the greatness of his strength, who was mighty to save, and therefore could endure.

The consideration of which should make us abhor our selves, and repent in Dust and Ashes, to mourn and be in bitterness for those sins which have slain the Prince of Life. This is that sor∣row required under the Gospel, for Godly sorrow worketh repen∣tance to Salvation not to be repented of; for behold this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea what clearing of your selves, yea what indignation, yea what fear, yea what vehement desire, yea what zeal, 2 Cor. 7. 10, 11. If it were

troublesome, yet to obtain these good fruits none should refuse it; but our Gracious God hath ordered for the en∣couragement of all, some sweetness therein; In the midst of such sorrow the heart is light and cheerful, which seems absurd and foolish to carnal Men; yet who have had sin∣cere contrition, know it to be true; even whilst they were pour∣ing forth penitential tears, gladness was in the inward Man. Let not this pass off for strange, for if in the midst of laughter the heart is sorrowful, why may it not be also joyful in the midst of weeping? Thus saith the high and lofty one, that inhabiteth eternity whose name is holy, I dwell in the high and lofty place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the hum∣ble, and to revive the heart of the contrite ones, Isa. 57. 15. When Almighty God doth this, who or what can depress and make it sorry? There is light and cheerfulness, however cloudy and dark it seems without; the Sun doth always shine in its full Brightness, but somewhat between doth hinder ou•• perceiving thereof; so it is of Gods Favour, and the light of his Countenance. Our infir∣mities and imperfection do take away the feeling thereof; where∣of we have the more, as they go off, and are endeavoured against: God is not far from us, but our iniquities separate from him; he doth not so much hide his face, but our sin and weakness, like a curtain before the Soul, intercepts the sight thereof. None need to be discouraged, or think the King of Kings will not re∣gard him, because of his small and mean condition; there is ano∣ther gracious promise, Isa. 66. 1. 2. Some do highly esteem a kind word, or pleasant aspect from a great personage, and shall so lit∣tle a thing, which doth no real good, be so much accounted of, when it proceeds from vain Man whose breath is in his Nostrils? Is not his favour to be more valued who is Lord of Lords, whose loving kindness is better then life, Psal. 63. 3. For it reaches further. Certainly if we had faith, we should not care to be rejected and despised of Men, as long as we have the assurance of that; no more then he who hath the Kings favour doth regard the esteem of a common Beggar; God (who is not a Man that he should lie) hath promised it to godly sorrow and contrition; herein are those sayings found true. They that sow in tears, shall reap in joy, Psal. 126. 5. Blessed are ye that weep, for ye shall laugh. Blessed are * 1.65 they that mourn, for they shall be comforted, Mat. 5. 4. To Sinners and the merry Men of the World, the Apostle gives Admonition

and Exhortation. Be afflicted and mourn and weep, let your laugh∣ter be turned to mourning, and your joy to heaviness; Humble your selves in the sight of the Lord, and he shall lift you up, Jam. 4. 9, 10.

But the sorrow of the World worketh Death, 2 Cor. 7. 10. There∣in is nothing but Vexation, and therefore to be taken away: Christianity hath shewed an excellent way of doing this, which those of old time were ignorant of, see Mat. 6. 25. to the end, Phil. 4. 6. 1 Pet. 5. 7. 1 Cor. 7. 30, 31. Set not the heart and affection (for the disquietude arises from that) on the World. The more the mind is separated from Sensible things, it con∣ceives of Spiritual, which is Life and Peace, Rom. 8. 6. And to this it is quickened, knowing that shortly we are to be quite taken from these, and for ever to abide with the other; and there∣fore is greater reason they should be the object of our thoughts and care, then the little things that are only for a while present. A lively faith sees into the other World, and over looks this: It gives a transitory glance, but not sixes on perishing things, and then they are no disturbance: Experience assures we must be certainly deprived of them, as we daily see others are a little be∣fore. Our profession teacheth to draw off our desires before we are utterly taken from them; to be in, not of, rather above the World, just set the hand to those little concernments here, but to have the affection still on things above; and then the Man hath not much of Worldly Sorrow for his Portion, though he hath some (for as he partakes of the corruption, so must he of the curse of his Fore-Father, which also in a great measure is taken away by Christ) yet he is comforted by Gods Grace, that he is very well able to bear. Many are the afflictions of the Righteous: but the Lord delivereth them out of all, Psal. 34. 19. And in the mean while giving patience and support, he is not broken under them; Heaviness in the heart of Man makes it stoop, but staying upon his God, he is not cast down: Cast thy burden upon the Lord, and he shall sustain thee; ••e shall never suffer the Righteous to be moved, Psal. 55. 22. Many are the places in Scripture which minister Consolati∣on to them in affliction or trouble; this precious Balm if applied, will heal all their diseases and sores, of whatsoever kind they be.

But many Sorrows shall be to the Wicked, Psal. 32. 10. For this belongs not unto them, neither can they relish it: When they are in pain or heaviness, they must groan and be in like miserable condition with them which have no understanding; their sence

render them capable of sufferings, but their Spirit being become brutish will not sustain them; they may indeed palliate, but can have nothing to get a real hope or deliverance; ye shall lie down in sorrow, Isa. 50. 11. Would they be raised up again? Then they must cease to do wickedly, and hear the word of God which saith, When thou art in Tribulation, and all these things are come upon thee, even in the latter days, if thou turn unto the Lord thy God, and shalt be obedient unto his voice, for the Lord thy God is a merciful God, he will not forsake thee, neither destroy thee, Deut. 4. 30, 31. And if thou learnest obedience by sufferings, thou mayest kiss the Rod and say, it is good for me that I have been afflicted, that I might learn thy Statutes, Psal. 119. 11.

Anger is often abused to Sin, and then is Torment; but may * 1.66 become instrumental of obedience and productive of good. When conversant about holy and divine things, it is Zeal; the na∣ture whereof may be understood from Mark 3. 5. John 2. 17. Psal. 69. 9. & 119. 139. Acts 18. 25. Mat. 24. 12. Lev. 20. 4. It doth arise from the love of God, causing a vexation of mind and indignation at those who dishonour him; He is re∣vealed in those several relations of King, Father and Master; so his Subjects, Children and Servants are bound to stand up for his Glory and Honour, when any thing is done that seems contra∣ry thereto. If this Duty were not mentioned or required in Scripture, as it is, Tit. 2. 13, 14. Rev. 3. 15, 16, 17. and by ma∣ny Examples, yet manifest reason teacheth it. Where is love * 1.67 of God, there must be Zeal: Which shakes off Negligence and Sluggis••ness of Spirit, and raises a Joy in doing his Will; this holy Fire warms Devotion, and utterly banishes all carelessness and contempt in Spiritual Duties. The Man is pleased and doth give thanks when he sees God glorified, and although there is a grief to behold the contrary, Psal. 119. 158. Acts 17. 16. Ezek. 9. 4. that will be abundantly rewarded by the Most High; he shall not suffer for what others do, yet he cannot cease to pray for them, to mourn in secret for their sins.

Thou shalt not hate thy brother in thine heart: Thou shalt in any wise rebuke thy brother, and not suffer sin upon him, Lev. 19. 17. Charity and Love obligeth to admonish him to come out of the paths leading unto Death: A reasonable Creature cannot justly

take this ill; yet sometimes Hatred and Reproaches are returned for this best kind of Civility and Friendship; however the one hath done his Duty, and what the other will one day wish he had hearkened unto; the Satisfaction of a good Conscience requites for all evil intreaty in the mean while. If they Curse him who stands up for Gods cause, he takes it patiently, knowing the time will come when the Lord will arise and maintain it himself. Those who are the off-scouring and filth of the World, the con∣temptible ones of the Earth; yet when God cometh with his Holy Angels, the Scene will change, and themselves will be the * 1.68 same who think and would make these so now. Indeed Zeal doth draw on Reproach, Contempt and Evil Sayings; and there∣fore some would not have it be used because of these inconveniences. But surely they do not consider, or not believe the Promises, as particularly, Luke 6. 22. Who have made Conscience to serve God in all Duty, were in past Generations esteemed Fools, sim∣ple and ignorant People, despised, defamed, evil intreated; un∣der the Law, They had tryal of cruel Mockings and Scourges, Heb. 11. 36, 37, 38. Our Lord himself was despised and rejected of Men, he was despised and we esteemed him not, Isa. 53. 3. The like also happened to the first Christians. And now we are fallen into those perillous times, Where they receive his Name, but do not obey his Doctrine; make so much outward Profession as to in∣title them unto, Having a form of Godliness, but denying the Power thereof: They do not only rest here, but according to the Apostles Prophecy, (which this day is fulfilled) They are despisers of those that are good, 2 Tim. 3. 3, 5. These say they have hopes of going to Heaven, but what should they do in the Holy of Holies, the pure and sanctified place above, who cannot endure what hath a resemblance to it here? It is alledged, they do not con∣demn or speak against the good Actions of others, but their way of doing; they cannot approve of that forward indiscreet zeal (it is their own Phrase) and making so great Pretences in the Eye of the World; for say they, Men may be good Christians, and yet not seem so outwardly.

If it were sufficient to be a Christian only within, this would take away the Crown from the Martyrs, and accuse them of Folly, for according to this supposal they might have believed on Christ, and have kept their Faith to themselves, and so have escaped cruel Torments and Death. But this they did not, knowing what

was written, Mat. 10. 32, 33. Rom. 10. 9, 10. 'Tis replyed, the Case now is altered, We do not live amongst Heathens, but in a Christian Countrey: it is taken for granted, that every one believes Jesus to be the Son of God, what need of so much Pro∣fession? But are we not amongst Infidels in heart, Prophane, Ungodly, Wicked, half Christians? Who in heart and mouth set themselves against God and Christ, as the Gentile World did. What mean those bitter Words and Railings, Witty Jests and Drolls against those, who are careful to serve God in sincerity, but to discourage and make them ashamed of so doing? This hath been the usual Practise of the World; the Prophet doth arm those of his own and succeeding times. Hearken unto me, ye that know righteousness, the People in whose heart is my Law, (this is a peculiar manner of expressing Gods Sincere and faithful Ser∣vants) Fear ye not the reproach of men, neither be ye afraid of their re∣vilings, Isa. 51. 7. Our Lord Christ doth severely threaten his Followers, if this device of the wicked should take effect upon them; Whosoever shall be ashamed of me, and my words in this adul∣terous and sinful Generation, of him also shall the Son of man be ashamed, when he cometh in the Glory of the Father with the holy An∣gels, Mark 8. 38. It is said Words indefinitely, and therefore extends to his Doctrine and Commandments; and so it is not called Jewish or Heathen, but the same Character which belongs to our present Age. He is ashamed or afraid of his Religion, that will not own it. If he shrinks back, and would not be thought Godly when he is so secretly, this proceeds from Pride and sinful Mo∣desty. When the Name of God is blasphemed or taken in vain, the way of truth evil spoken of, Wickedness commended, eve∣ry one that feareth God is obliged to speak out in Reproof, Vin∣dication and Contradiction. Zeal was typified by the Fire that shall ever burn upon the Altar, it shall never go out, Lev. 6. 13. Can that be, and yet not seen? Is any zealous for God, hating Cor∣ruption whe••ever he sees it, who yet doth not appear so to others? The same Jesus who hath Commanded to take heed of the leaven of the Pharis••es which is Hypocrisie, Luke 12. 1. that We do not our Alms before men, to pray in secret, Mat. 6. hath also said. Ye are the Light of the World. A City that is set on an Hill cannot be hid. Let your Light so shine before men, that they may see your good Works, and Glorifie your Father which is in Heaven, Mat. 5. 14, 16. If ye are a peculiar People, you will be taken notice of; if zea∣lous

of good Works, they will be known. If you do not sound a Trumpet, and blaze them abroad your selves; but ••••ey praise you in the Gates, you cannot help that, your reward is still with the most High, as long as you are careful to approve your selves in his sight, and not as unto Men. None should refrain from doing good, because others may come to bear of it; no more then forsake the assembling of our selves together, because others see us go to Church. Neither (as the manner of some) is this to be done only on the Lords-day, but as we have oppor∣tunity on every day, for so they did in the first Ages of Chri∣stianity, Luke 24. 53. Acts 2. 42, 46. The Pastors were then an Ensample to the Flock, Acts 3. 1. However strange or pre∣cise it seems now to go to publick Worship on a Week▪ day, it was as unusual then to neglect it. Who considers the Rela∣tion we stand in towards the Great God of the World, must think it a reasonable Service to pay our Homage, and Praise him from every rising of the Sun, unto the going down thereof. Nor are we to avoid good and edifying Discourse, because that will be likewise heard, but the Obligation is greater, from Psal. 37. 30, 31. Mat. 12. 34, 35. If the heart be good, good things will come forth. God alone is the discerner of the Thoughts, and they do not appear, yet Words and Actions will. If they are good and just, it is impossible, but they must be discovered to be so.

But let it be cautioned, from Isa. 42. 2. Mat. 12. 16, 18, 19. against making too much outward shew; There is a good and middle way, between too much Affectation on the one hand, sinful Shame and Lukewarmness on the other: Both extreams are to be avoided, but indeed the first is safe, if the heart be sincere, throughly purged from all Hypocrisie and Pride. It is much better to be too zealous, (if that can be, for there are no limits set in Scripture) then of a careless and indifferent Temper; for that is always spoken against. But it is good to be zealously af∣fected always in a good thing, Gal. 4. 18. And if out of a good intention, God knows the unfeigned love in the heart, from whence it proceeds, and so may approve thereof: So there is no such Reason, why that, which is called a forward indiscreet Zeal, should be hated and spoken against. Every thing, which doth exceed the ordinary and fashionable Godliness of the mul∣titude, is termed so. We have seen that of our Saviour fulfilled,

Because iniquity shall abound, the love of many shall wax cold, Mat. 24. 12. The judgment of God being different from that of Men, perhaps he may judge that to be true and prudent, which they thus call. Those Opinions and Excuses in Religion which are vulgarly received, are as commonly false. But admit some were over Zealous, Yet Charity envieth not, thinketh no evil, believeth all things, hopeth all things, 1 Cor. 13. 4, 5, 7. And here will make a good Construction, that such is well meaning, and therefore this takes off from prejudice and evil surmizings against him. If some are more diligent in the Worship and Service of God, we ought the more to rejoyce, and glorifie God on his behalf. But to hate a Man for no other cause but his well-doing, is not what all, but only the worse sort of wicked do. Neither do thou too rashly condemn thy poor Brother, for whom Christ died, of Superstition, (that hath been so termed, which in the Language of the Holy Ghost is to fear the Lord greatly, 1 Kings 18. 3.) But how knowest thou his heart? It may be he doth what is Commanded, or thinks to be plainly inferred from the Word: If he is mistaken, thou art rather to rightly instruct, then malign or envy him; but in no wise to laugh and make sport; that can∣not be justified on Fellow-Christians. It is sufficient to bear Re∣proach from those without, but it is more grievous when it comes from the same Houshold of Faith. However Grace and Wisdom will despise the Shame, and enable to take Pleasure in infirmi∣ties, in Reproaches, in Necessities, in Persecutions, in Distresses, for Christ•• sake, 2 Cor. 12. 10.

Great heed is to be taken, that Zeal be according to Knowledge; for where blind and mis-guided, it hath done much mischief to the World by horrid Cruelties, Massacres, Rebellions, Persecu∣tions. The time cometh, that whosoever killeth you, will think that * 1.69 he doth God service. And these things will they do unto you, be∣cause they have not known the Father, nor Me, John 16 2, 3. Said our Lord to his Disciples and Followers, which hath been ful∣filled to a Witness. Some have pretended for God and his Christ, and their Sword hath made many Fatherless and Widows, have after the most strange manner tormented to Death Women and Children, ript up Infants out of the Mothers Belly, shed the Blood of the Saints like water throughout Christendom. All this, and more hath been done by those, who in their own Opi∣nion * 1.70 were zealous for the Prince of Peace; He came to save mens

lives, but these have made it their business to kill and destroy. The Disciples were reproved concerning the Samaritans, Ye know not of what Spirit ye are of, which plainly manifested, that he allowed not of the murder of Men, though for his own Honour, the best of ends. His whole Gospel Commands Love, Peace, Gentleness, Meekness, and forbids whatever is contrary to them. But this Doctrine hath been concealed from some, who have given up themselves to blind Teachers, those Sanguinary Priests and Je∣suites; they have obtruded the Doctrine of Devils, for that of the Holy Jesus; and have put off for the Commandments of Christ, the Dictates of their Blood-thirsty minds. The silly People laden with Sins (and perhaps willing to make Atonement by murdering of Hereticks, which did increase their Guilt by slaying the Lords Heritage) were taught, ignorance makes the better Christians: They might have so much used their own natural Reason, as to have considered, that Christ's Laws cannot be obeyed unless they are known, and therefore they must search the Scri∣ptures, which he Commands, John 5. 39. to see what they are, or have them from honest Teachers. But if they had done the first, they would have found Ministers of Satan transformed as the Mi∣nisters of Righteousness, 2 Cor. 11. 15. And they would have known them by this kind of Suggestions, which come from none but the Destroyer; for what seems hateful and cruel to us as we are Men, can never be thought to have been delivered by him, who came into the World to perfect, not deprave Humane Nature. The many sad Effects of wilde destructive Zeal, have proceeded from their wilful Ignorance of the Law he gave us, for they had been all prevented, if Men had only acted according to the Di∣rections of the New Testament.

Some on the other hand have read the Scriptures; but through mis-interpretation, or rather wilful perverting some places of the Old Testament, have cryed up Zeal for the Lord of Hosts, have rebelled against, and even killed the Lords anointed on this wicked Pretence. He re▪ again the Teachers of the People did cause them to err: But suppose the utmost should be granted, they did counted for, (which yet is not) That Rebellion was lawful to the Je••s, it can be no more inferred, that it is lawful to us Christians then Revenge of private Injuries which was allowed to them. We live under another Law and Dispensation. Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth; but I say

unto you, that ye resist not evil, but whosoever shall smite thee on thy right Cheek, turn to him the other also, Mat. 5. 38, 39. there the Do∣ctrine of Non-resistance is set down, and further enforced, Rom. 13. 1, 2. No Zeal is according to the Gospel, which stirs up to Sedition and Rebellion: If we would have it approved by God, it must be ordered according to the Rules laid down there, otherwise it is Sin and Madness.

There is another mistake concerning Zeal, of those who pun∣ctually observe their own Traditions, and are very exact in pay∣ing Tythe of Mint, Anise and Cummin, but omitted the weightier Matters of the Law, Judgment, Mercy and Faith, Mat. 23. 23. Thus did the Pharisees of old: And whether some of late have not been more zealous for a Ceremony, then Holiness and the Love of God, their own Conscience knows, and their Actions have discovered. We should be zealous for every thing ac∣cording to its Proportion, for the Commandments of God in the first place, then for the things which Minister unto Decency and Order; for seeing they may both stand together, those are ne∣cess••ry and must be done, the other if Authority had not esta∣blished them might have been left undone; however they are to be preferred, which are of Divine Institution and Substantials of Religion, before those which are Humane and Circumstantials only.

Hope is a right Application of the Promises in Scripture unto * 1.71 our selves. Those were many in the Old Testament, But by Jesus our Lord are given unto us exceeding great and precious promises, 2 Pet. 1. 2, 4. This is the Promise that he hath Promised, even eternal Life, 1 John 2. 25. In hope of eternal Life, which God that cannot lye pro∣mised before the World began, But hath in due times manifested his word through Preaching, Tit. 1. 2, 3. for Discovery hath been made thereof by little and little. It was contained in those ge∣neral Expressions, The Lord, the hope of their Fathers, Jer. 50. 7. Hope in God, Psal. 146. 5. and so Heb. 11. 13, 16. He was not ashamed to be called their God, for he hath prepared for them a City. They had Confidence, God would do something more for his Servants then temporal and present Mercies, for they were also common to others: But as he is just and good, so he would make some requital for obedience, that Hardship and Inconvenience they met with from the World for his sake. Which they did

expect hereafter in another place. God was the same then, and his Decrees alike sure, though they were not so clearly made known unto Men. And therefore now it is called Hope, which entreth into that within the Vail, Heb. 6. 19. a better Hope, Heb. 7. 19. a lively Hope, 1 Pet. 1. 3. all in opposition to those faint Guesses and imperfect Knowledge they had thereof under the Law. They had but a dull and glimmering Prospect beyond t••e Earth∣ly Canaan, but now Christ hath brought Life and immortality to Light through the Gospel, 2 Tim. 1. 10.

Herein is comprised greater and more durable Happiness then is possible to conceive. That may serve to stir us up; but other∣wise it doth not signifie to expect or talk of great things, if we did not know how to come at, or should be disappointed of them. But blessed be God we are both taught the way, and if we use the means (as they are put in our Power) we shall certainly ob∣tain, for he is faithful that promised, Heb. 10. 23. The way and means are shewed in Scripture, and may be briefly comprehended in these Texts, Lord I have hoped for thy Salvation, and done thy Commandments, Psal. 119. 166. And every man that hath this hope, purifieth himself, even as he is pure, 1 John 3. 3. Hope puts upon Obe∣dience and Action, otherwise it is vain and false. It is an idle and dangerous Delusion to flatter our selves with the good things God hath prepared for them that love him, if we do not; or if we say we do, and yet not keep his Commandments. If hope alone will bring a Man to Heaven, Why will it not get him Mo∣ney * 1.72 or Estate here on Earth? Why will it not provide him necessa∣ries for Life? Every one Laughs at him, who doth neither Plow nor Sow, and yet saith, He hopes for a good Crop at Harvest: It is alike foolish and deceiving in him, who expects to be an In∣habitant of the New Jerusalem, and yet walks not in the way which leads thither. He may now ••ooth himself with what fancies he will, but in the end will find his thoughts shall be as a Dream of a Night Vision, as when an hungry Man dreameth, and behold he eat∣eth, but he awaketh and his Soul is empty. His idle imagination may suggest unto him, that he is just ready to receive the Crown of Glory; but when he comes to appear before God in Judgment, and is throughly rouzed out of Carnal security, he may be sent another way. If only thinking would secure a Man, none would go to Hell, for the wicked and ungodly hope to escape that. Which makes them go on still in their Course; for did they really

believe, themselves should be cast into a Furnace of Fire for having done iniquity, Mat. 13. 42. they would no more do so, then one now will drink a Glass of seeming pleasant Liquor, in which he knew was rank Poison. Either men do not believe that place, or Fancy they shall some way avoid, or they must be the veriest Fools to go the direct way to it. They dare not think God to be a Lyar, for fear he should manifest the contrary on them∣selves: And then they must not deny the immutability and truth of his Word, which is confirmed so often, Isa. 40. 8. Isa. 55. 10, 11. Mat. 24. 35. John 12. 48. 1 Pet. 1. 25. And then how can thou hope O Man? when that saith, The unrighteous shall not inherit the Kingdom of God. Be not deceived, neither Fornicators, nor Ido∣laters, nor Thieves, nor Cove••ous, nor Drunkards shall inherit the Kingdom of God, 1 Cor. 6. 9, 10. And yet thou shalt, when some of them thou Art, and dost continue. We are sure the Judgment of God is according to truth against them which com∣mit such things: And then how canst thou hope to escape it? See Rom. 2. v. 3, 6, 7, 8. Thou mayst be destroyed for all thy hope, for hope which is against the plain word of God, is not hope; for that which a Man hath no Promise, what doth he hope for? Neither let him perve••sly abuse, Rom. 4. 18. as think to be saved with ho∣ping Abraham, for 'tis evident Abraham had the Promise of God, Gen. 15 5. for what he hoped for, but had no natural Grounds for it, Heb. 11. 11. but here it is only a false and fond Presumpti∣on, directly contrary to Scripture. And if he will for all trust to go to Heaven, every common Beggar that lieth upon the Dung∣hil, hath greater Reason to expect to climb up to the real Throne of Majesty, and be King over this whole Nation, for there is no impossibility in this, as in the other, It being impossible for God to lie, Heb. 6. 18. When a wicked man dieth, his Expectation shall pe∣rish: and the hope of unjust men perisheth, Prov. 11. 7. Neither doth it avail much in this Life, it may stifle the afrighting thoughts of Damnation, but yields no true Peace and Comfort. It stand∣ing upon weak and rotten Grounds must not be searched, for then it would totter and vex the Man that entertains it. But if he would not be deceived in the greatest Concern of his own eter∣nal Happiness, he might know, that if his hopes now will not bear a through Examination, it is Suspicious they are false, (for true Gold will abide the Fire) and then they will not pass for true in that day, when the Lord shall try all things. If himself should

strictly consider, he would spie out the deceit, much more will the all-seeing God; He will judge the secrets of Men by the Gos∣pel, the reserved and innermost thoughts; which if here suffered to come out would defeat the vanity of all his hopes. But this would be disquietude, he must not cast them off, for he is willing to save his Soul; then suffer thy self to be put in mind how it may be done. The error of most Men is, they will exclaim horribly against despair (which indeed is a sad thing) and will take all imaginable heed of not falling into it, but then they pass over the sure and middle way as if this were too near it, and so fall upon another more dangerous Rock, which (they going on securely without noise,) proves destructive to thousands; I mean presumption on Gods mercy where is no ground for it. What doth it help the Ship tossed to and fro, to cast out Anchor where is no bottom to fix on? When the soul is troubled, what real good doth it to let out hope, if there is no promise to stay it self on? Or if he thinks he can, yet heed must be taken that it be not falsly apply∣ed, for that would be like foolish Pilots, who fancy they see the Shore, and make towards it, when it is quicksands, in which they coming near are Swallowed. Alas! just upon sinking they dis∣cover the deceit, but if they had before, they had avoided it; The Sinner dropping into the bottomless Pit, then is fully sensible of the falseness of all his former hopes, but if he had been so wise in the day of Salvation, to have trusted unto them no further then they were to be made true and stedfast out of the Word, he had never came to this. Then perhaps Satan (working with all de∣ceivableness in them that perish) might beat off from examining themselves throughly, representing such thoughts as Melancholy Fancies, tending to despair, which they must drive out of their mind. But they should consider whether such do necessarily arise from Scripture, for by that all must be judged at the last day. And if we would judge our selves, we should not be judged, 1 Cor. 11. 31. We might know before hand how it will go with us; if one hath a title to the Heavenly inheritance he must make it good out of this Statute Book, which God hath made for his go∣vernment over the World; according to which is to be distribu∣tion of rewards and punishments; from Deut. 29. 20 Rev. 3. 5. It appears that every common person hath a name in the Court∣roll of Heaven, and we are to arrive there upon the perform∣ance of such conditions in the mean while, so plainly laid down

that every one may know whether he doth them or not. The Case being thus, it is the wisest way (now being the only time of doing them) to read that Book to see whether all things are done that are written therein, and if not, to do them whilst we may correct what is amiss, then to go on slightly and negligent∣ly, not much minding it before hand, least when the Book is opened, Rev. 20. 12. Such and such things may be found wan••ing or mi∣staken, and so the most inestimable good is lost for want of a full examination and knowledge. This disappointment will be more tormenting and argue of folly, because then he will have no opportunity to fill up and make right what was wanting or false; ••e might have done it heretofore, but then would not con∣sider. And therefore least any one that reads here should come into this wretched condition, Behold I have told you before, let him make no delay to search and try his wayes: if they are streight when examined by the rule of Scripture, there is no fear; but if con∣trary, they must be forth with amended by it.

Neither think this the way to despair (which is the only Obje∣ction against sound Doctrine) but to be converted and healed. If one is in a damnable State, the greater danger is in not be∣ing sensible thereof, but none at all in knowing it, for he may recover out as soon as he will; let him repent and do so no more, no longer trust unto those errors and mistakes: If he is not yet come up to that fitness and Qualification for Heaven, it is no hindrance but he may endeavour after it, he may come up to such a degree of eminency and perfection before he die, and at present may do somewhat towards it. Gods Mercy and Par∣don is to the greatest Sinners upon true Repentance; there is no necessity for any one to continue in his sins, and when he for∣sakes them, the promises do presently belong to him, see Isa. 55. 7. Ezek. 18. 22. So again the threatnings are not ab∣solute, but only hang over the impenitent; this word De∣spair is more often talked of then considered; for in property of Speech it is opposed to Hope, and is a distrust of Gods Mer∣cy, when there is good evidence in holy Writ that he may be partaker of the Promises. But if one can challenge no property in them because of his wicked Life and Conversation, or lives in one sin impenitently, to which damnation is threatned; this can∣not be said to be despair, because as long as he remains thus, he hath no ground for hope, no more then a Murderer or Capital

Felon may be said to do so, when he knowing the Law thinks he shall be Hanged, if it be proceeded against him according to the strict rules of Justice. And so it is of the sinner, Except ye repent, ye shall perish, Luke 13. 3. In common Opinions and Sayings, the sence of Good and Evil, Truth and Falshood is confounded; that passes for despair, which is but the right pronouncing of ones con∣dition out of that word by which all are to be judged at the last day. 'Tis neither that, nor the inferences which necessarily flow from it, which bring this sad effect on any, but Mens committing and holding fast those sins to which the threatning part is just and due; but they might cease to do so and avoid it. The design whereof is to turn many away from iniquity, Mal. 2. 6. Not lull them in the continuance of it. Neither would they make lies their refuge, and under falshood hide themselves, Isa. 28. 15. only for a little outward quiet, if they did throughly consider the great good and satisfaction of a true and well grounded hope.

It was said of Old, Happy is he that hath the God of Jacob for * 1.73 his help, whose hope is in the Lord; but now he is much more, who looks for that Blessed hope, and the Glorious appearing of the great * 1.74 God and our Saviour Jesus▪ Christ, and so shall be ever with the Lord. * 1.75 With the thoughts of this he can contentedly bear all the present miseries and infirmities of life, that God will give an end unto them, and receive him to himself, where shall be no Sorrow, nor * 1.76 Pain, nor Crying; Those which have the sure expectation of a King∣dom or good Estate, do not grudge at some small inconveniencies in the mean while, the thing waited for will make abundant com∣pensation; so likewise who doth really hope for the Kingdom God hath prepared, can easily go through with that Tribulation he meets with in the World; Looking unto Jesus the Author and * 1.77 Finisher of our Faith, who for the joy that was s••t before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. Consider what he saith, John 14. 1, 2, 3. How can their hearts he troubled, who stedfastly believe this? but yet, O happy Souls! Ye have need of Patience, that after ye have done the Will of God, ye might inherit the promise; for yet a little while, and he that shall come, will come, and will not tarry, Heb. 10. 36, 37. Be patient therefore Brethren unto the coming of the Lord, behold the Hus∣bandman waiteth for the precious fruit of the Earth, and hath long pa∣tience for it, until he receive the early and latter rain, Jam. 5. 7. He may be deceived of his crop by several accidents which he cannot

help, but it is not so with you: Do but what is required on your part; for all the promises of God in him are Yea, and in him Amen, unto the Glory of God by us, 2 Cor. 1. 20. And we desire that every one of you do shew the same diligence, to the full assurance of hope un∣to the end; that ye be not Sloathful, but followers of them who thorough Faith and Patience inherit the promises, Heb. 6. 11, 12. But if we hope for that we see not, then do we with patience wait for it, Rom. 8. 25. The Wisdom of God hath excellently contrived for our Happiness, by joyning these two precepts together; for the mind is restless till it obtains the desired good, unless quieted by divine command and pleasure; the contemplation of those joys above would vex and torture, unless we could patiently tarry for them. The Israelites were distressed forty years in the Wilder∣ness before they came unto Canaan. Jacob served seven years for Ra••hel; in every temporal end there is fore-going labour and ex∣pectation (which none doth so much repine at) all which do in∣struct what is like reasonable, we should do but the same for Hea∣ven, as others for the things of this World. The excellency and greatness whereof will be a more sufficient recompence for the pains and time of waiting. The Gospel doth not promise freedom from hardship, but compares our life to a Warfare, Race, Pilgrimage which have trouble intermingled; but there is sweet∣ness at the very time by consideration of the victory, the incorrup∣tible Crown, the pleasant Country we shall at length possess our selves of. The thoughts of this doth make us fight couragiously, put∣ting on for a helmet the hope of Salvation, run cheerfully, and pass through this barren and dry Wilderness where no Water of true comfort is. Having a mind whither we are going, and though they may seem a••ar off, yet even now Joy springs up out of the Wells of Salvation. We have example in a worthy Saint, who speaking before of bonds and afflictions, yet still reckons that * 1.78 no hindrance to finish his course with Joy. None can refuse to suffer any thing, that hath in him the true and certain hopes of Eternal Life. Ye took joyfully the spoiling of your goods, knowing in your selves that ye have in Heaven a better and enduring substance, Heb. 10. 34. Rejoycing in Hope, patient in Tribulation, Rom. 12. 12. That looks o••t to the end what we shall come to enjoy, not mind∣ing little difficulties in the mean while. Men do not fear the roughness of the Ocean, Tempests, or Thunder when they make a Voyage to get Money; they have no assurance before hand

that they shall not be Ship-wrackt; if they once set a shore, it mat∣ters not what they have undergone, but rather it is more plea∣sant, the more dangers they have run through. And shall they be discouraged at being tossed up and down in the troublesome Sea of this life, who are assured that if they guide their course ac∣cording to the rules given them, they shall at length arrive at the most fair Haven that ever was? Come fine weather or foul, gen∣tle gales or Euroclydon, fears and perils they are contented; all things are possible and sweet to them, who have this expecta∣on.

But the last and greatest is behind, as they are just going into harbour; It shall bring him to the King of terrours, Job. 18. 14. How shall this be looked in the face? Yet he who hath a sure interest in the promises, may hear one speaking unto him; Fear not, I am the first and the last, I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell and of Death, Rev. 1. 17, 18. There is no doubt of getting admittance, seeing he keepeth the Door, who therefore died and rose again, that where he is, there his servant shall be, John 12. 26. What if the body lie some while in the Grave, this dear flesh inherit creeping things and worms? yet when there, it is void of sence and mise∣ry; in the mean while this is our comfort that it will not be long there. Indeed it will be somewhat longer and to more disadvan∣tage, then of whom it is written, Psal. 16. 9. All we have sin∣ned, but the holy one did not: But now blessed be the Father and the Lamb for it, Our flesh shall alsorest in Hope, for it shall rise again, and be as highly exalted as ever it was abased, John 12. 24. 1 Cor. 15. 42. & 44. Phil. 3. 21. What need he to fear whose body is committed unto the ground in sure and certain hopes of Resurrection unto Eternal life, and his Spirit commended into the hands of thee O God? For so an entrance shall be ministred unto you abundantly, into the everlasting Kingdom of our Lord and Sa∣viour Jesus Christ, 2 Pet. 1. 11. Sweet arises unto them out of that which to others is nothing but bitterness; it is the messenger of God to bring them to himself, and that is true which the Son of his love hath said; The righteous shall go into Life Eternal, Mat. 25. 46. and therefore they willingly submit unto what comes up∣on this errand; All the promises are theirs, in all time of Tribu∣lation, in time of Wealth, and further in the hour of Death they are happy; Wherefore grid up the loins of your mind, be sober, and Hope unto the end, 1 Pet. 1. 13.

The tranquillity of the mind was what the Wisdom of Ages did * 1.79 labour after, but they for want of the Grace of Jesus Christ knew not what hindered, which should be first taken away. A gross and Stupid Understanding, a guilty Conscience, a crooked and perverse Will, strong and irregular Affections; but Almighty God hath sent him who was the Wisdom of the Father, and hath published peace, Isa. 52. 7. If our Souls be framed according to the directions given, they must be composed and quiet. Every one who doth not only call Jesus Lord, but doth the things which he saith, Who being in Christ is a new Creature; old things are pas∣sed away, behold all things are become new, 2 Cor. 5. 7. hath his Passions so, as above described out of his Revelation; He is free from those miseries which do arise from inordinate affections, and they being in him conversant about holy things, afford more satisfaction then when pressed down only to the things of this life. It is more delightful to love God with all his Heart and all his Soul, then to them who are lovers of Pleasure, Riches and Honour; He loving his Neighbour as himself, doth exceed them who are outwardly kind and civil, but within dissembling and malicious. It is better to serve God with reverence and godly fear, and not to be slavishly afraid of any thing. Psal. 118. 6. Psal. 112. 7, 8. Isa. 41. 10. Then to others who dread him with the Spirit of Bondage, who stand in continual fear of evils to come, Death, Judgment and Hell. There is more content∣ment in rejoycing in the Lord, then worldly delgihts, loud laughter and hearing all manner of Musick. Godly sorrow and contrition hath been shewed to be less grievous, then cares, trou∣ble and discontent for the things of this World. Who is zealous for God and true Religion, hath more rest in his Soul, then those who are so for their own honour and reputation, and are tormen∣ted with the least disgrace or evil surmising. And lastly, the as∣sured hope of glory brings more comfort, then all vain, false and foolish confidences; The right use of the Affections grows up to immortality and reward, but the abuse is only for this present and short time; the act perishes, and the punishment is to come, besides the present irregularity and torment of disordered Pas∣sions. Whereas he that is born again, hath in a great measure escaped the original corruption of his Nature; he is not tossed to and fro with contrary desires and passions, within him is a great

calm; this was done by the everlasting Gospel, The Word of him whom even the Wind and Sea obey.

It is to be understood, that none have an uninterrupted peace, * 1.80 for there is a Law in the Members warring against the Law of the mina, Rom. 7. 23. There are some lees remaining of corruption; and then are the several kinds of temptation from the World, the Flesh, and the Devil. Thou art too delicate, O Christian! if thou expectest to come to Heaven without some trouble; What Worldly good is to be had without it? Thou must withstand and go through all these Enemies; for if thou yieldest, or art over∣come, thou art undone for ever. This is the good fight, Here is the Faith and Patience of the Saints; they cannot now enjoy per∣fect and absolute happiness, but this they are to contend for here, being reserved for them who shall be found worthy in ano∣ther state. Take the Apostles Exhortation, Be strong in the Lord, and the power of his might, Eph. 6. 10. He ••here furnisheth with habiliments of War from the crown of the head to the ••ole of of the foot, see 1 Cor. 10. 31. James 1, 2, 3, 12. 1 Pet. 1. 6▪ 7. The Lord your God proveth you, to know whether you love the Lord your God with all your heart, and all your Soul, Deut. 13. 3. Thus he did tempt Abraham, Gen. 22. 2. To know his obedience, or to try; but as to deceive or to perswade unto sin, Let no Man say, when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any Man, but every Man is tempted, when he is drawn away of his own lust and enticed, James 1. 1, 3, 14. And there is one called the Tempter, Mark 4. 3. Who finds some∣thing in him whereon to ground the Temptation, as Pride, Lust, or such like. God doth suffer all this to try our Obedience, (the whole order and establishment of things may be referred to this) * 1.81 none can compel, and by the assistance of his Grace, which is made known unto Men, they may be all resisted. The excellen∣cy of Mans faith and service unto God appears when he holds fast to that, notwithstanding Sollicitations and Discouragement to the contrary. Who would not fear God, (I had almost said even those who sin against him) if thereby he was assured to have a ••edge round about? but if a gap were opened, and Satan might come in and trouble him a little, this would manifest for what reason we did, and whether we would keep constantly to obedi∣ence. * 1.82

Innumerable are his devices, which all may be known out of Scripture; In general they are, either to commit sin or hinder good. By the first he doth delude the wicked World, and with the latter assail Gods faithful people more especially; though the one and the other are tempted both ways. He would first keep them from doing the thing that good is, but if it is done for all, then he will endeavour some way to spoil or defeat of the reward. When they have heard the word, Satan cometh immediately, 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, ••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 * 1.83 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 infir∣mities, 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 Pray∣er 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 * 1.84 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 Hap∣py 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 de∣signed for this great End. Now as all these have dependance up∣on 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 ••itted his Commandments for our Good, gave this to his Disciples the last we read of, and consequently of greatest moment, a Sum∣mary 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 and•• 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 sub∣mit 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 nake•• 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, du∣ration and usefulness? The Heavens declare the Glory of God, and the Firmament sheweth his handy work, Psal. 19. 1. They all ob∣serve the Rules he hath given them; Whereas ••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 * 1.85 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 depend∣ing 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 trem∣ble 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 Sal∣vation, he will be in our Destruction. When God arose to judg∣ment, surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain, Psal. 76. 10. The Condemnation thou inflictest on the wicked shall tend to thy Glory, and yet thou shalt curb them, that they shall do no more so wickedly. Thou hadst ra∣ther, O God, that Man were Righteous, but if not, thou art not the less glorified. Whether he be so or not, redounds upon him∣self. If he will be Happy, nothing is wanting on Gods part to

make him so, if he will go in the prescribed way; but if not, he perishes of himself only. I have no Pleasure in the Death of him that dieth, saith the Lord God, Ezek. 18. 2. and therefore doth not in any wise contribute towards it. Whatever be his final Con∣dition through his own doings, in the beginning he was made to praise and serve God in this Life, be contented in so doing, and at last enjoy him, that is Blessed for ever; this may be the Rea∣son why in all Men, who are equally born to this great end, there is such an earnest and natural desire after Happiness. That this might be the more effectually obtained, God hath shewed out of his written Grace and Revelation, to all Sorts and Conditions of Men. A plain intimation, that as he hath made known his ways un∣to * 1.86 men, so he would have them walk therein. As they have Power given them to know, so to do. As God would the means, so * 1.87 the end; all are put in a possibility of the Crown and Reward. All the ends of the World shall remember, and turn unto the Lord, and all the kindreds of the Nations shall worship before thee, Psal. 22. 27.

Notes

• * 1.1

  Dan. 4. 23.
• * 1.2

  Of Speech.
• * 1.3

  of Actions
• * 1.4

  See Isa. 24. 16.
• * 1.5

  Of Infan∣cy and Child∣hood.
• * 1.6

  O•• Youth.
• * 1.7

  Of Man∣hood.
• * 1.8

  Of Com∣pany and Solitari∣ness.
• * 1.9

  Eccles. 4. 9. 19.
• * 1.10

  Of Marri∣age.
• * 1.11

  Mal. 2. 14. 15.
• * 1.12

  Hos. 4. 10.
• * 1.13

  1 ••et. 3. 7.
• * 1.14

  1 Joh. 4. 20.
• * 1.15

  Of Beau∣ty.
• * 1.16

  Of Get∣ting Mo∣ney.
• * 1.17

  Mat. 14.
• * 1.18

  Luke 14. 33.
• * 1.19

  Exhortati∣on.
• * 1.20

  Rom. 13.
• * 1.21

  Of Old Age.
• * 1.22

  Of the Bo∣dy, Sences, and sensu∣al Plea∣sure.
• * 1.23

  Of Plea∣sure.
• * 1.24

  Luke 16. 11, 12.
• * 1.25

  Ps. 8. 5, 6.
• * 1.26

  Of the Soul.
• * 1.27

  Of the Under∣standing.
• * 1.28

  Eph. 5. 13.
• * 1.29

  Deut. 8. 17. Isa. 10. 13.
• * 1.30

  Of Rea∣son.
• * 1.31

  Deut. 8. 20.
• * 1.32

  Neh. 9. 29.
• * 1.33

  Of Con∣science.
• * 1.34

  See Exod. 23. 20, 21, 22.
• * 1.35

  Psal. 8. 4. Mic 21. 18. Rom. 10. 21.
• * 1.36

  Cic. l. 1. nat. Deor.
• * 1.37

  Of the Will.
• * 1.38

  See Gen. 18, 19.
• * 1.39

  Psal. 9. 8. & 98. 9.
• * 1.40

  Of the Af∣fections and Passi∣ons.
• * 1.41

  Of Love.
• * 1.42

  See Exod. 32. 26.
• * 1.43

  Of Love to ones Neigh∣bour.
• * 1.44

  Jud. 15.
• * 1.45

  1 Cor. 1. 12.
• * 1.46

  Luke 10. 29.
• * 1.47

  Ps. 133. 1
• * 1.48

  Jam. 3▪ 9.
• * 1.49

  Of Fear.
• * 1.50

  Mal. 1. 14. Ps. 95. 43.
• * 1.51

  1 Pet. 3. 14, 15.
• * 1.52

  Ezek. 22. 14.
• * 1.53

  1 Cor. 10. 22.
• * 1.54

  Deut. 32. 41.
• * 1.55

  Psal. 2. 11. Psal. 89. 6, 7.
• * 1.56

  Of Joy.
• * 1.57

  John 16. 22. Gal. 3. 22.
• * 1.58

  Of Sorrow
• * 1.59

  Isa. 53. Mark 14. 34
• * 1.60

  Zec. 12. 10 Isa. 63. 9. 1 Thes. 1. 10.
• * 1.61

  Phil. 2. 9.
• * 1.62

  Heb. 12. 1.
• * 1.63

  Cant. 1. 6.
• * 1.64

  John 14. 28.
• * 1.65

  Luke 6. 21.
• * 1.66

  Of Ange•• and ••eal.
• * 1.67

  Num. 25. 11. 13.
• * 1.68

  1 Cor. 6. 2, 3.
• * 1.69

  That of Isa. 11. 9. is observa∣ble for the reason there add∣ed.
• * 1.70

  Luke 9. 55.
• * 1.71

  Of Hope.
• * 1.72

  1 John 5. 3.
• * 1.73

  Psal. 146. 5.
• * 1.74

  Tit. 2. 13.
• * 1.75

  1 Thes. 4. 17.
• * 1.76

  Rev. 21. 4
• * 1.77

  Heb. 12. 2.
• * 1.78

  Acts 20. 23, 24.
• * 1.79

  A summa∣ry of the precee∣ding Dis∣courses.
• * 1.80

  Of Temp∣tations.
• * 1.81

  See Deut. 8. 2.
• * 1.82

  Job. 1. 10.
• * 1.83

  Rev. 12. 12.
• * 1.84

  The Con∣clusion of the whole Chapter.
• * 1.85

  Psal. 145. 10, 11, 12.
• * 1.86

  Isa. 2. 3.
• * 1.87

  Mich. 4. 2.