OF HAPPINESS: WHEREIN It is Fully and Particularly Manifested, that the greatest Happiness of this Life consisteth in the Fear of God And keeping His COMMANDMENTS, IN Opposition to the Pleasures of Sin, or the pretended conveniency of Disobedience.  
By RICHARD STAFFORD.  
There be many that say, Who will show us any Good? Lord lift thou up the Light of thy Countenance upon us,  Psal. 4 6. 
Let thy work appear unto thy Servants, and thy Glory unto thy Children. And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us, yea, the work of our hands establish thou it,  Psal. 90. 16, 17. 
London, Printed and Sold by Andrew Sowle, at his Shop at the Sign of the Three Keys in Nags-Head-Court in Grace-Church-street; And by Abel Roper at the Bell over against the Middle-Temple-Gate near Temple Bar, 1689.   

THE CONTENTS.  

Chap. I. OF Happiness in General, p. 1  
Chap. II. Of Man considered in his threefold Condition, Original, Corrupted and Restored: Of his Thoughts, Words and Actions, Infancy, Youth, Manhood, therein of Company and Marriage; Of Old Age, Body, Senses and Sensual Pleasure; Of the Soul, Understanding, Will, Affections, as Love, Fear, Joy, Sorrow, Anger, Hope: Of Temptations; The Close, p. 17  
Chap. III. Of Kings. The necessity of Government in order to Preservation and outward Peace. Of the Person of Kings, wherein it is particularly showed, that all their Enjoyments cannot make them Happy, but their Happiness is to be had in God only, with an Exhortation and Direction thereto, p. 136  
Chap. iv Of the Nobility and Gentry. An Exhortation for them to serve God: A Caution against mistakes in matters of Religion: The unreasonableness of some particular Reproaches: Of Humility, and the way to Greatness. The Description of a Good Man, p. ●68  
Chap. V Of the Common People. It is the Duty of all to be in some Calling: An Exhortation to serve God: Against Ignorance, and Unbelief: Some Considerations of living in the World, and further drawn from the four last things. Of different Communions; Of Deceits. A Description▪ of the Wicked and Godly in this World, p. 216  
Chap. VI▪ A Survey in General of those Sins which hinder the Happiness of Mankind, as contrary to Scripture, and from the Nature of Things, p. 265  
Chap. VII. Of Gluttony and Drunkenness, p. 277  
Chap. VIII. Of Adultery, Fornication, Uncleanness, Lasciviousness, p. 301  
Chap. IX. Of Covetousness, p. 322  
Chap. X. Of Anger, Wrath, Hatred, Malice, Envy, p. 340  
Chap. XI. Of Fear, p. 361  
Chap. XII. Of Religion, Faith, Repentance, Obedience, against Ungodliness. Of Preaching, Prayer, Praise, the Sacrament. That Religion doth not consist only in the outward Ordinances, but a Divine inward Frame and Disposition, which if universally complied withal, will give Peace and Rest to the Soul, p. 409  
Chap. XIII. Of Wisdom and Prudence, p. 545  
Chap. XIV. Of Righteousness and Justice, p. 567  
Chap. XV. Of Temperance in Meat, Drink, Apparel, Recreation: Of the passing away of Time, p. 582  
Chap. XVI. Of Courage, p. 602  
Chap. XVII. Of Humility and Pride, p. 617  
Chap. XVIII. Of Afflictions in General. A Digression concerning Words. Of Sorrow, Melancholy, Sickness, Pain, Poverty, and other Adversities. p. 635  
Chap. XIX. An Exhortation to Obedience and the Fear of God; The Conclusion of the whole, p. 690    

A DISCOURSE OF Happiness, etc.  

CHAP. I.  
Of Happiness in General.  
HAppiness is the desire and aim of all Men, and as the several good things are to be had by labour and right means, so this being the comprehension of the whole, is to be attained likewise. There is no accomplishing of worldly projects and designs, without succession of time and endeavour; things being as●it were hidden, that they may be sought; afar off, so they must go who will have them; and commonly future to exercise our diligence and expectation. Let the same be done immediately toward the great and principal end, as to the lesser and subordinate, and none shall labour in vain; but the like care and constancy as is used in ordinary matters; then any person may be assured of the chiefest good. All other things are coveted after in order to Happiness, though it be under the name of Pleasure and Conveniency; there is an impatient thirst after it from the Beginning; for besides those natural cravings after the necessaries of Life, Meat, Drink, Raiment; yet this is not all, there must be some delight: There is Play and Divertisement, and then changing that from one kind to another, from Childish to the more Manly (though too often mistaken) enjoyments. There is an eager inclination after sensual Pleasure, and outward Mirth: As to these the means must be first had; Money or Estate which are to be gotten, and then to reap the Fruit of his Labours; or who hath them already, he is not to lie or sit still, but must rise and go forth to gather those present and visible good things; still this is but the Happiness of half the Man, the Body only, and yet to be acquired somewhat more requires also a satisfaction. The worst part hath its desires and is not fed with Husks or Pebbles, but things convenient, sufficient here is already found out, both for use and delight.  
Now let the nature of the Soul be considered, according to her first excellency and just inclination, as she came out of God's hand, and for what designed▪ whether there be any Objects proper for her, that they may be had also. Take the whole Man in conjunction, his spiritual part (if not choked and 〈…〉 led) seeks after Happiness, as the other doth Health, Nourishment and sensible gratification. Whether the Soul is in growth, or puts itself forth according to the capacity and increase of the Organs, shall not be curiously inquired; but it seems to partake of the Imperfection, and would come up towards Perfection. It hath an ignorance and blindness, which should be taken away by degrees: A stubbornness and l●st through original corruption, which is to be subdued and regulated: It is certainly capable of bettering and improvement by right means, and so may arrive at Happiness, all one as the Body doth its conveniency. The great Question all along will be, what the right, means are? for we are in a world of intermixture where is Right and Wrong, Good and Evil, Truth and Falsehood, Apparent and Real; and therefore must narrowly discern the one from the other. A right Knowledge carries through all, and acting according to that Knowledge. There is an established and fixed nature of things pertaining to us Men; the visible we know by sense and experience, the invisible by certain Reason and the full assurance of Faith. Amongst the various and seemingly perplexed, they may be reduced unto two general ways: That of God's Commandment, according to his prescribed order and use of them, shown forth in his Word, or in disobedience and transgression: He made them all at first very good, Gen. 1. 31. but evil, corruption, vanity and falsehood came in; and now hath sent his Word to inform us aright, that we may not be deceived, but so to use as not to abuse them. It is the same to all Mankind, what he saith to that Nation, O Israel thou hast destroyed thyself, but in me is thy help, Hos. 13. 9  
As a way is showed to the things of the Flesh, so of the Spirit, for Man is made up of both; he doth already know and labour after what appertains to that, let him do the same to the other: He is to work out his Salvation and Happiness, (which are both the same thing) for God worketh in him to will and to do, who hath given Grace and Power. If thou criest after Knowledge, and liftest up thy voice for Understanding; if thou seekest for her as Silver, and searchest for her as for hidden Treasure: Then shalt thou understand the fear of the Lord, and find the Knowledge of God Pro. 2. 3, 4, 5. Thou shalt learn his Kingdom and Dominion over us Creatures, and acknowledge as most due our own obedience and subjection; thou shalt fully apprehend the things pertaining to it, and what is contrary, or an hindrance. To him that perfectly knoweth what are the right and true means to Happiness, the attainment is easy. To separate the precious from the vile; to lay hold of the real good from mere appearances, to find out something more than this World gives, (for which we are beholden unto God's Revelation in Scripture) to obtain the sure hope and expectation of good things to come. If a way is pointed out how any one may be happy, if he is endued with Power to go therein, for he may understand, and he may do; I think more cannot be desired, unless he is forced unto it, which none is: But all are prompted with the same inclination as to eat when hungry. Indeed the spiritual part can be longer in suspense without true Happiness, than the Body its Nonrishment; for it is a more excellent and enduring substance, yet it desires that as much as the other being and support.  
If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shall bear it, Pro. 9 12. If thou wouldst learn to refer all things to God's Glory, and under that to thy own Happiness. Examine every days Actions how they promote this end. What am I the happier for having had or done this? such things pass away and fail, be thou for what endures and grows up. Renounce what is seemingly delectable and fancy, and endeavour after real Goodness and Wisdom. If the true Christian may be manifested to be more happy in his manner of Life, th●n the natural ungodly Man with all his sinful Pleasures and Profits; who is sincere making the Scripture the Rule of his Actions, if he may be found more blessed then outward Professors, or those who keep some of the Commandments of God, and neglect others under the false pretence of more Happiness and conveniency. If it can be made evident that to have respect unto them all is Peace, how the least Varietation is disquiet and 
Ps. 119. 6.  misery, and a greater loss than the supposed benefit; This is directly to oppose the Enemy of God's Kingdom and Man's Happiness, and to take from him all his Armour wherein he trusts, Luk. 11. 22. for the Bait of every Temptation is Pleasure, Conveniency and Advantage; now Happiness is more than all these, and there succeeds in the room of the other, Truth and real Gain, Peace and future Glory. The World need not be angry, but should rather pray for good Luck in this undertaking, in that it is only pleaded for to which they are strictly required by gracious Promises and severe Threaten. God is above and greater than Man, and therefore it is no fault to speak for his Government. And there are in ourselves earnest Long after Satisfaction, give it me or else I die, so we are to be acquainted throughly that it is in God only. Amongst all those Divisions and Opinions concerning Happiness (wherein those of Old were so puzzled) one is to be fixed upon true and certain; after a diligent search through the whole Creation, and so often returned all is Vanity and Vexation of Spirit, the Conclusion of the whole matter is here to be more particularly surveyed, Fear God and keep his Commandments, for this is the whole Duty of Man, Eccles. 12, 13. His greatest Happiness even in this life doth consist herein. This Proposition by God's assistance which I do humbly and earnestly implore (O send out thy Light and thy Truth, let them lead me) I shall endeavour to manifest; the general Opinion of mankind is against this, they will own as much 
Ps. 43. 3.  with their lips outwardly, but contradict it by their own Actions: But yet Truth if cleared and brought forth, will prevail with unprejudiced,  mind●. If any are not so, it is through lust, interest or humour, which they think as some helps towards Happiness, and therefore if they should hinder the impartial inquiry after that, it is to be hoped they may be laid aside. The utmost Happiness of this World is to be free from as many Evils as possible, and to enjoy as much good as may be had in this state of Humiliation and Imperfection.  
God would not have any Man to be perfectly and absolutely Happy as to this prefent time. Himself alone is the Blessed, Mark 4. 61. He is the Fountain of all Happiness, and reserves for those to be Partakers thereof who shall be found worthy. The design of the following Discourses, is, that we may prepare and make sure of that above all things, and to pass through here with more Comfort and fewer Evils then usually Men do; But sincere, complete, and uninterrupted Happiness is not to be expected in this Earth, for it would take off our desire from God and his Kingdom, and also we could not bear it according to the Capacity we are now in. There is to be seen by his wise providential ordering, a Succession and mixture of Good and Evil, sweet and bitter, and we have all things in an imperfect manner. But Man either not knowing or wilful going contrary to this design of Almighty God would fain be truly Happy, and that presently; with which Temptation the Devil prevails over him to revolt from God and break his Commandments, suggesting a full Satisfaction may be had when it is ordained otherwise. As it always proves a mistake, so most commonly the Person not recovering from it when he comes to know as much, it proves destructive and miserable to him. Did he but patiently wait and stand still, he might see the Salvation of God. The Lord doth design the Happiness of his Creatures, and why are they not contented he should go his own way in bringing to pass his gracious Work? At first he made us without ourselves, and now he would make us Happy with ourselves, if we would not run before, but follow hard after him, Ps. 63. 8. in the way he shows. Would we endure a little Travel before we come to Rest, not mistake in the Place, but harken unto and obey what our God saith, Arise ye, depart for this is not your Rest, Mic. 2. 20. Leave of that pursuit and fixing on temporal Happiness, and seek for that which is to come. Every thing puts in mind of our imperfection which is in order to perfection, so we are to move towards it, but not run out catching after what is not to be had. Our mortality should teach us to breath after immortality, and the natural result is not to rear up a dwelling place as if we were to abide here forever, or to be lifted up with Prosperity as if we should never be moved, but to look out for the eternal Mansion, and that Kingdom which cannot be shaken. What ever we meet with is mixed and unsatisfactory, we again desire what is not so, this should put us upon seeking after those pure and satisfying Pleasures above. The things we see, handle and taste are fitted for the Conveniency of our vile and dying Bodies, which they like well enough; but this prompts to go in the way for them to be made glorious and incorruptible. The Soul finds every thing empty and short, whereupon she pants after a proper fullness, which is only in the Fruition of the Godhead, with whom we would be eternally transported. Here is the mischief and danger, all outward Pleasures if moderately used are diversions, but if too much, they quite turn aside out of the way. Even the diversions do mightily hinder; so that were the Man contented to go on and use them no more than needs must, he would infallibly arrive at the Blessed end: Pass through this World in a constant smooth Temper: Choosing rather to spend his time in the Peaceable Fruits of Righteousness, then in the Clamorous but troublesome Delights of Sin and Vanity; let his days fly over his Head in doing real Good, then snatching at what the World esteems good things; continually make Provision against the time to come, and not to lavish away the present in idle unsatisfying Mirth; remember the great and higher ends of Life, then barely to eat and drink well, or taste Pleasure. Not to antedate his Happiness expecting it perfect and enduring, which is to be so hereafter. And finally to spy out and avoid the deceitful appearances of it now, and to do whatever Conscience and Reason dictates is to be done to secure unto himself immortality and Glory. Rest is not to be had in transitory things, not Peace in a troublesome World. Neither can earthly things satisfy Heaven born Souls, He that loveth Silver will not be satisfied with Silver, nor he that loveth abundance with increase, Eccles. 5. 10. And he who loveth Pleasure may be surfeited, but never filled.  
Were Men really persuaded, that these things are so, they would be freed from much trouble and disappointment, for they deceive themselves with vain Expectations and tormenting Desires. By raising such a conceit of Happiness they pine long for want thereof, and when had are discontented as before. Whilst in pursuit they flatter themselves with abundance of Satisfaction, but after they are obtained with much Labour and Care, they prove to be empty Delusions, and Clouds without water. If we could be made sufficiently sensible of the Vanity of the Creature, and thoroughly know the nature of things, we should not look for more Contentment than they really yield, nor render ourselves miserable by being often deceived. We should set our affections on those things above, if we did verily think nothing would satisfy them here below. The Lord stretcheth forth the Heavens, and layeth the Foundation of the Earth, and formeth the Spirit of Man within him, Zach. 12. 1. Which is o● such a refined and immortal Nature, that nothing▪ can content but what is of the same quality and continuance with itself. Had we brutish Souls, were the whole so as some little inclinations, than indeed we should be so pleased with sensual Delights that it would be good for us to be here. But think upon them even in the jollity and vigour of Youth, which is led on for want of full knowledge expecting more still, and if they transport, it is but the Pleasure of a Beast without Reason and Reflection, for that suggests somewhat is wanting still. The Soul (if suffered to have its natural tendency and power) would find out where only it is to be had. But there is a secret unseen Enemy who uses all Arts and Devices to keep off from this. One would admire at his exceeding subtlety in deceiving mankind as he doth in this thing. It is strongly engrafted into all minds, that they are not only willing, but do actually endeavour to be as Happy as they can, yet many miss of being so. Even reasonable Creatures, who know and have Power to choose the Good and refuse the Evil, and use so much industry in pursuit thereof, yet are deceived. There are many false Opinions concerning Happiness, which are received without full Examination, when there is but one true. The old Proverb as many men as many minds, is never more verified then on this Object and the means necessary to it. Every single Person doth choose a several path, having Fancies and Thoughts of his own by which he Acts. And though singularity is abhorred in Religion (the only way thereof) yet here 'tis affected by all: Every one would be Happy, but go his own way, which indeed are turn out of the way, standing still, and going backwards. There are many who with the Reubenites and Gadites take up their Rest on this side Jordan, so they only are to be blamed, if they come not into the pleasant Land. Others advance a little further, but through prejudice or Self-will refuse to know and follow all directions that are necessary, so they err and wander but do not arrive at it. Others will not hear any thing thereof, so they cannot desire. And thus some being careless and negligent; some partial, blind and stubborn, others ignorant and unbelieving, it comes to pass that the true Road to Happiness hath so few Travellers. It is most to be admired of those who journey not at all, when they evidently know how they are in Tents of flesh which cannot possibly continue. Why should it seem strange and incredible that God would raise them up in another place after they are removed hence whereof we are so much told? When he hath already brought us into this World without our Consent, and we heard nothing of it before, or if that was impossible, yet we are assured that Children will be born and of the future Generations, though he makes no such particular discovery to us of that, as of our own future Condition. Besides divine Testimony, the Cloud of Witnesses, there is a desire and firm assurance within, that we shall remain forever; there is an earnest Expectation and Coveting after more than is to be seen or had here, an insatiable thirst after Happiness puts us upon doing those things, which entitle unto and make meet for a blessed Eternity, so strongly hath God fenced up our way to bring us to himself.  
All the Sons and Daughters of Men do groan within themselves; those many and different Actions of the World are to this end; none grudges any toil or pain for to have it, Who refuses to do any thing to be Happy? Let it be what it will, he seems contented; for this do I Labour and Sweat and run and can never do too much but all in vain. Show us any way and we will follow it. Sayest thou this O Man? Wilt thou stand to thy word, and not go away sorrowful at the saying, when thou art told how thou mayst be Happy? Wilt thou then jook up unto God? Acquaint thyself with him and be at peace, thereby good shall come unto thee, Job 22. 21. That word imports a full knowledge of him and his ways. Dost thou think knowledge was given thee in vain? Wilt thou exercise that, and let it go before thy Actions? Upon assurance thou will diligently use and seek to advance it; then prove all things, hold fast to that which is good, thus doing thou must be Happy. If thou dost prove all things, thou must prove the things pertaining to God's Kingdom; and not pass slightly over them as the manner of the World is; who dwell amongst the Pots, run from one Evil to another, from this sinful Pleasure or Profit, to such an Humour, Fancy or vain Opinion, and have not to do with what is Good, Truth and Reason. These finding nothing but Trouble and Discontent, Emptiness and Vanity lie down and sink down under the Wretched (and as they think remediless) Condition of mankind. Whereas they walk up and down in the Earth, a place of Misery and vexation, seek rest and find none; but do not lift up their Heart to God in the Heavens, from whom alone is to be had all true delight and satisfaction. They follow after false disquieting things, not minding the true Peace provided for the Soul. One would think those mistakes and deceits every where, should drive them sooner to this sure Refuge, yet alas! such strangers are we naturally to God, that we are apt to seek help of every thing before of him; and if after all nothing is to be had, than we fly unto him as a reserve and last resort; hereby intimating, if we could be assisted any other way, we had never came unto him. What base unworthiness is in our nature? that should deal so with our Maker, who is the Author of all things, even of those we seek for secure. God knows our ignorance, delighteth in Mercy, & is pleased to admit thereof. But here is the failure again, that some do not turn to the Lord their God, nor are obedient to his voice. They take Religion just for a present 
Dut. 4. 29, 30, 31.  ease, which if it doth not give forthwith, they become impatient, rashly and falsely concluding there is no good to be found in it; Every thing before they tried to the utmost, but of this they do not make a full experiment. They would be contented in reference to other matters to part with any thing, or to wait any time so they may find good; but will not turn from every evil way, nor tarry the Lords leisure, and so they go away without benefit.  
Can we be assured the things of God are for our Happiness, we would be for them, which they are, or nothing in the World is. And it may appear they are equally for the good of the inward Man, as other things to the outward. All besides may be disproved and found insufficient to quiet our restless and craving part. The wise Gentiles did come so far as to constitute the chiefest good in the practice of moral virtue, than which nothing did conduce more to the Peace and Tranquillity of the mind. They did grope by the Wall-side of true Religion, but were not within; They did give attestation to the excellency of God's Ways, though they did not know him; all one as a reflex beam of light may through a crevice pass into a low Dungeon without ever seeing the Sun. By how much the nearer the approach is to the right end, there is somewhat mo●e rest, than what was wholly besides. A full draught of water doth quench the thirst, when dipping the finger therein, will only cool the Tongue; however, that is better than to thrust earth, or what is of a contrary nature into the Mouth. The discerning Heathens could know that outward sensible things did not make up the greatest Happiness of this Life. That is situate within a Man's breast, and the rational part cannot subsist with mere conceits, but requires something proportionable to her nature.  
It concerns every one what thoughts he hath within himself, 
Luke 12. 17, 19  and if he would act sincerely for his own good, he should first strictly debate whether they be true or false; for if they should prove wrong, he loses all his foregoing labour, which might have been spent in obtaining a real good; and on the contrary becomes miserable by a disappointment. The general course of men's do, do turn upon one principal point; there being but one time of trial, one main good or evil set before them, to which all the lesser and single acts do relate. There is one God over all, one rule of action in his Word, one end of everlasting Happiness or Misery. And the several deeds done in the Body, are as so many steps to one or the other. The Law and the Testimony, and the Light in them, discovers the nature of all how many soever they be, and to what they lead. So again, when one is in any misery or trouble he should take heed how he seeks for ease and recovery, for otherwise the last error may be worse than the first, and he may become more miserable by what he thought would be a cure and remedy. Let him look and find out the cause. Have recourse unto the lively Oracles, when he is in sorrow and discomposure of mind. Whether himself be not of the number of those who are Like the troubled Sea when it cannot rest, whose Waters cast up mire and dirt, Isa. 57 20. And there his melancholy (as they call it) is the necessary effect of Sin and Gild. Their Consciences being wounded, they run up and down seeking a little Comfort, when they carry still that along with them; they go from one place to another, here and there, and yet are not satisfied. By this means the deadly thing is not taken away, but sticks still fast till it rankles and becomes insensate, so more dangerous. Some being hardened through the deceitfulness of Sin are not sensible; how this occasions present dulness or disquiet, but impute it to natural disposition, and falsely imagine to have a cure by what was the original cause thereof: These acting contrary to Reason, meet with the usual event of Folly. The pleasures of Sin are but for a season, and after the several times are over; the melancholic fit returns as bad, rather worse than ever. If they would suffer themselves to be admonished, how they neither make use of the right remedy, nor apply it to the distempered part; for instead of taking away they feed the Disease, and use stupifying Medicines, which only take away the sense but not prevent Death. The Sinner that labours under remorse, will drink hearty, for sorrow is dry, so endeavouring to drown the spirit within him, which though it sink at night, will rise again in the morning, and because it tells him the truth, it is thought his Enemy for disturbing him; And therefore he will try again to drive that unwelcome Guest out of his house, which cannot be done. Then continual Business, Recreation or Company shall divert its whispers: Otherwise by gross Ignorance or stupid inconsideration he willingly becomes as bruit Beasts, whom he observes to be disturbed from nothing within. Thus he dreams of relief, as if he should not die, and puts of what would do no other harm then lead him to Repentance, till it is hid from his Eyes.  
It is truly said of the Wisdom that is from above, Her ways are ways of pleasantness, and all her paths are Peace, Pro. 3. 17. Under that Word is comprised all Happiness, and this throughout the whole Scripture is promised to keeping of the Commandments of God. O that thou had harkened to my Commandment, than had thy Peace been as a River, and thy Righteousness as the Waves of the Sea, Isa. 48. 18. There is a constant serenity and calmness of mind. The sincere Penitent when he is habituated to the way of Godliness, finds more Pleasure than ever he did in the course of Sin. He i● more comforted in singing Praises, and making spiritual melody in his Heart, than heretofore in drunken Songs, or lascivious tunes. More satisfaction arises to him in meditating on God's Law, than who devise mischief, or let their thoughts run after all manner of filthiness. This is the constant felicity of God's chosen, but they have greater things than these; the antepasts of Heaven, the earnest and first fruits of the Spirit, that joy of the inward Man which far exceeds the most exquisite delights of Sense. All these are without allay or mixture, there is no Condemnation or Fear, no Repentance or Vexation among them. It is a true and sensible satisfaction, though it may seem mystery and foolishness to carnal Men. Any one may have it upon the terms of the Gospel, who observes all things whatsoever the Author thereof hath 
Mat. 28. 20.  commanded, for want of which so many miss of it. The Covetous doth avoid Gluttony, Drunkenness or such chargeable Sins, and will be apt to cry out with the Pharisee, God be thanked I am none of these; But he doth not take heed and beware of Covetousness, Luke 12 15. so he is not happy here, For through the love of Money he pierceth himself through with many Sorrows, nor will be hereafter, for such shall not inherit the Kingdom of God, 1. Cor. 6. 10. He whose God is his Belly, is perhaps no Man's enemy but his own, and therefore may expect the peaceable fruits of Righteousness, but in vain, for he hath not here any lasting joy; it arises only from the Meat and Drink that perisheth; neither will he attain to the fullness thereof, His end being Destruction from the presence of God, Phil. 3. 18. They do somewhat towards obtaining Happiness, but the other evil deprives thereof. One accursed thing troubles Israel here below, and shall never approach so near as to disturb the rest of the People of God. However the enemies to their own good would have it, yet it is necessary to that of the present time to avoid every evil way, for otherwise there can be no true Peace of mind, no freedom from fear and regret.  
In the day of Prosperity be joyful, but in the time of Adversity consider: God also hath set the one over against the other, to the end that Man should find nothing after him, Eecles. 7. 14. Look into them both throughly, and they are little, each passeth away, and it is the same thing afterwards. So they are not to be admired or feared, but the one cautiously used, and the other submitted unto, that they may help forward to eternal Happiness; for that is happiness indeed, and the principal concern; when all temporal things slip away like a Dream, which affects a little for the instant, but afterwards is not minded. But good Men can better bear Affliction than others, having joy and gladness within, when the Body is weak and languishing. They have quietness and assurance of mind, when the Flesh is wasted with pain or sickness. This is so manifest, that even the Wicked (if they have courage to stand by and observe) will secretly ejaculate, Let me die such a Death, and let my latter end be like his; Mark the Perfect Man, and behold the Upright, for the end of that Man is Peace, Psal. 37. 37. when others are attended with Horror, Amazement, or Stupidity and Inconsideration.  
All acknowledge those more happy in their Sickness and Death; but the great doubt and inquiry will be, whether they are so in their Life; for if that can be brought forth and made to appear in the Light of the living, it would be no small argument for the Conversion of Sinners from the error of their way. The reason why the● follow after the Lusts of the flesh and commit sins most in Fashion, is because they think it is for their present Happiness, their Honour and Reputation which is one part thereof. Now were they fully convinced, that could equally, yea more be had in obedience to God's Commandment, these would live according to that, unless they are the greatest Fools that can be imagined, considering the disproportion of the rewards of the one, and sad Punishments that are to the other way. If the God of this World hath not blinded their eyes, and they are not altogether become Carnal who cannot discover any thing within, they may consider the great difference of things set before us, Life and Good, Death and Evil, that they may choose the better and avoid the worse. Evil hath a thin appearance of Good, and therefore is catched at and embraced; so Good hath an outward show of Evil, and is abhorred and despised. At first sight sin and iniquity seem to further the Happiness of mankind, but in truth is the Cause of Misery; so righteousness and obedience looked slightly on, appear to bring in convenience and disturbance. Sin hath a show of Wisdom and Briskness, when in the Act it is folly, afterwards Tribulation and Anguish of Soul; the other at a transitory glance is foolish and dull, but upon full Trial is the greatest Prudence, perfect Peace and Satisfaction to the mind of Man. The delusion and mistake is, Men do not see throughly into things, nor look beyond the present unto the end, and consequent of them; for if they did this, they would not be deceived in that greatest Concern (for every Soul would have the one and escape the other) of Happiness or Misery. Judge not according to appearance but righteous judgement. That excessive Laughter and outward Noise (which sometimes accompany the Pleasures of sin) make ignorant undiscerning Persons stand in Admiration of it. But is it not all like crackling of Thorns under a Pot, which gives a blaze, but no solid heat, and is suddenly extinct? Ye which rejoice in a thing of nought, Amos 6. 13. Is not your heart even in the midst thereof sorrowful? How many Damps and unheard Sighs are perceived from within by yourselves amongst merry Company? Are you not more pensive afterwards? When you are alone (if you can endure that) and reflect the next morning; are they not all vanished away as last night's Dream? What odds between that and yesterday Enjoyments? Is this your utmost Happiness that is mixed, broken of, and interrupted? Which day by day grows more tiresome, and ceases to delight. A whole Life so spent, as between the last rising of the Sun and setting thereof, doth not  at the instant, utterly perishes, and seems as if it had never been; those Delights are not greatest which make most noise, but rather shallow and hastily run away, when true Satisfaction like deep Water is silent and full.  
We may indeed show forth outward Signs of Rejoicing, for wherefore hath God given us Powers so to do, if we might not Laugh? He that doth not afflict willingly nor grieve the Children of Men, (I am persuaded) doth not delight to see a sad Countenance, disfigured Faces, or a Head hanging down▪ like▪ a Bulrush, but Loves a cheerful Aspect as well as a Giver. We may be Christians and Men still. Both merry and facetious as far as consistent with the perfect Law of Liberty. We may use the Creatures and Recreations in a moderate way, and so they relish more than running to the full Excess of Riot. In the mean while we do not place our happiness in them. We esteem them as Blessings, and are thankful, but do not rest contented being designed for greater things, we do not use them as the chiefest Good, nor consume most of our time and care in them, as the manner of some is: Who therefore term us Melancholy and stupid, but themselves are more properly brutish. Why should they accuse any one for not being exceeding Cheerful in those things which cannot make the Owners so? That Aspersion is generally cast upon all God's Servants, as if his ways were nothing but Sourness and Misery, and so discourage others. It is unworthy to bring an evil Report of the Land they never searched, their words are not much minded who speak evil of the things they know not. But it is much worse in the Spies, who say they have knowledge and experience, if they do lessen it in a whispering and indirect manner; it is because themselves did flightly view, and so away; they had a secret Prejudice before, and came in as it were by force, and for their own safety. But had they went through, and into the midst of it, diligently observed all things, dwelled there for some time, the longer the better, they will perceive the Goodness thereof. By that time they have continued as long there as in the wilderness of sin, they will like it much more; somewhat is to be allowed to a state of Trial, consequently Temptations; an imperfect knowledge, those remainders of Original corruption, which are so many weights that we must carry along in the Christian race, but still by God's aid we can go through here with more Contentment than others in their ways. But seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you, Mat. 6. 33. Such Provisions and Accommodations as are necessary for your Journey; if you have them not in so great abundance, yet you shall in a more excellent way; your Life is more sweet and comfortable, than those who have Riches or Estate. The Apostle ranks those among the enemies of the Cross of Christ who mind Earthly things, Phil. 3. 18, 19 and therefore 'tis improper to insist upon Considerations drawn from them, unless they lead up towards the Heavenly.  
The knowledge of God and Eternity make all things besides seem little and momentary, for the greater will obscure the less, as the Sun doth the Light of Moon and Stars. Now because most say with their mouths God is their chiefest good, Heaven their end, when their Heart runs after temporal things; unless his Word did discover it in plain and true Say, we should be at a loss how to find out their Hypocrisy▪ or put a difference between making them the principal or subordinate end. Where is such a cumbring about many things, and so little or lazy regard to the one thing needful; That earnest care and greater degree of affection after one than the other, will manifest their Pretences to be lying and vain; for it is a certain Rule, Where is Faith and Love of God, that Man will not commit sin, or leave Duty undone, to accomplish present things. And if he did sincerely intent for Heaven, he would not do those things which lead contrary, as that Word (which makes known the place and way) doth expressly declare. Men would not be so mightily concerned for a moment (no more than they are for one Night's Lodging upon a journey) if they had a real Sense of Eternity. If it was not for this great end, all men's do are vain; their Divertisements would be as the flyings of a Swallow, during its appointed time; their heaviness and misery as the Mournings of a Dove, which would be ended. Whatever delights or afflicts, soon passeth away, and we are gone. To talk of their Good and Evil would be as impertinent, as now it is to lay down Rules for having the tickling of a Feather, or prevent the scratchings of a Pin. Their go up and down would be as the moving of a shadow which is lost in darkness. The deep thoughts of Heart dreams followed with a dead and eternal Sleep: Great swelling words like a voice crying in the wilderness instantly perish, and signify nothing. Those fancied worthy and great Actions just carry on that small Variety which is in the course of the World, but little more than what Beasts do in their several kinds, all things would be small and inconsiderable in this Life of Vanity, barely appear and be forgotten. If there was an utter end and no more, it would be an idle (as it is now unacceptable) Office to use any words about them.  
But seeing the Case is otherwise, there is a God that judgeth in the Earth, Psal. 58. 11. He hath given a Law to those several Generations that pass through here to govern them by. All those things which seem to be vanished and gone by, will rise up again, for we must all appear before the Judgement Seat of Christ, that every one may receive the thing done in his Body, according to what he hath done whether it be good or bad, 2 Cor. 5. 10. We are only proved here how we will behave ourselves towards God. It is worth while to look further, to consider Man in his several Circumstances, State and Condition in this World, with some general Heads of Good and Evil that are set before him, if he may be stirred up or put in mind of some things for his own Happiness and Safety.   

CHAP. II.  
Of Man considered in his threefold Condition, Original, Corrupted and Restored: Of his Thoughts Words and Actions, Infancy, Youth, Manhood, therein of Company and Marriage; Of Old Age, Body, Senses and sensual Pleasure; Of the Soul, Understanding, Will, Affections, as Love, Fear, Joy, Sorrow, Anger, Hope: Of Temptations; The Close.  
THou hast made Man a little lower than the Angels, and hast Crowned him with Glory and Honour, Psal. 8. 5. One part is of the dust of the ground, the other the breath of Life, a reasonable Soul, in which he hath resemblance to the angelical Nature, and is exalted above Beasts. His Happiness in the state of Innocency, and how it was lost by Transgression is known by every one that reads the Scripture, again he was redeemed by our Lord and Saviour Jesus Christ, Rom. 5. 17, 18, 19 1 Pet. 3. 18. If we are not wanting to ourselves, 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 than this hath no Man then to lay down his Life for another, 1 John 3. 10. The holy Spirit inspires Grace and good Motions into our hearts, whom if we do not resist, and so grieve, he will Seal us to the day of Redemption.  
We feel the mischievous workings of Original Corrruption, and we have the same quality of our first Parent to Lust after forbidden things. A coveting after Evil, and averseness to Good. Behold I was shapen in iniquity, and in sin did my Mo●her conceive me, Psal. 51. 5. It is intermixed and grows up with every part, that we all are as prone to Evil, as the Sparks to fly upward: Indeed goodness doth appear reasonable and lovely, yet our Inclinations are backwards to the Practice 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 Concupiscence. Every mouth speaketh folly, Isa. 9 17. Evil Communications, Filthiness, Deceit, Lying, and all sorts of Evil proceed out of it. With Blasphemies and horrid Oaths he is dishonoured who enabled it to Speak. With this Sword it is endeavoured to give our blessed Redeemer more Wounds, and to crucify him afresh. The tongue is a fire, a World of iniquity; so is the tongue amongst our Members, that it defileth the whole Body, and setteth on fire the course of Nature, and is set on fire of Hell. Therewith bless we God, even the Father, and therewith curse we Men, which are made after the simitude of God, Jam. 3. 6, 9 Our Actions proceeding from the same corrupt Stock are of the like Nature; Wise to do evil, and forward to put in Execution what our wicked hearts conceive. Every Member is wicked, and abominably wicked. Their inward part is very wickedness, Psal. 5. 9 and as it is further described, Rom. 3. 10. to ver. 18. Man is become as sinful as is possible for such a poor Creature to be with short Faculties and Powers; they are stretched forth to the utmost, he sins till he hath not Ability to sin any more; though he hath not wherewithal to vent, yet the malicious and corrupt Desire is infinite in a little finite Being. The Seeds of Evil came in with the forbidden Fruit. But we must not accuse Ad●m of our Transgression more than is due, for it is our own fault if we suffer it to grow forth and improve it to that monstrous height. It may be hewn down and destroyed, but still the stump of the 
Dan. 4. 23.  Roots is left in the Earth. The holy One that came down from Heaven hath got this Privilege 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 putteth in such a Condition and Ability to perform so much as in and through him will be accepted; and we shall come to that place where this accursed thing with all its remainders shall utterly be done away. If we come unto him, and sincerely do what is required under the second Covenant, Christ's righteousness will supply our defects. The filthy Rags, Isa. 64. 6. Shall be cast away, and we shall be arrayed in fine Linen clean and White: For the Fine Linen is the righteousness of Saints, Rev. 21. 8.  
What then, shall we continue in sin that Grace may abound? God forbidden. Those which make this damnable inference, do mistake the Gospel Covenant, which requires obedience and good Works, Tit. 2. 11, 12, 13. 1 Pet. 2. 24. Heb. 5. 9 Christ hath brought good tidings and published Peace, and brought good tidings of good, and published Salvation, Isa. 52. 7. The same Jesus hath said, Those which do iniquity shall be cast into a Furnace of fire, Mat. 13. 41, 42. Luk. 13. 27, 28. He hath proclaimed the acceptable Year of the Lord, and the Day of vengeance of our God, Isa. 61. 2. The Gospel is commonly said to be all mercy, yet therein the wrath of God is revealed against all ungodliness and unrighteousness of Men, Rom. 1. 18. so 2 Thes. 1. 7, 8, 9 The end of both Law and Gospel is obedience, by this we are freed from the Curse, Gal. 3. 10, 13. We have further the assistance of the holy Spirit to resist Temptations and keep Gods Commandments. The stony Heart is taken away, and an Heart of flesh is given. Whereas the whole Man is corrupted, now he is put into a way to be right again, if he will use the Grace given him. He may run counter to his natural State, and be sanctified throughout. A good Man out of the good Treasure of the Heart bringeth forth good things, Mat. 12. 35. After those days saith the Lord, I will put my Law in their inward parts and write it in their Hearts, Jer. 31. 33. So we may draw near with a true Heart in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure water, Heb. 10. 22. Sanctify the Lord God in your Hearts, 1 Pet. 3. 15. Casting down imaginations and every high thing that exalteth itself 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 ourselves. There is a large Field for thoughts to range in, and the Soul is continually sending some forth. We are to cherish the good, and cast the bad away. It hath been said, Thoughts are free; every Man may have what he will to himself in the deep of his Heart, not throughly considering with whom we have to do, a God who searches the Heart and tryeth the Reins, who hath commanded, Wash thine Heart from wickedness, that thou mayst be saved, how long shall thy vain thoughts lodge within thee? Jer. 4. 14. And in these latter days hath spoken by his Son, Blessed are the pure in Heart, for they stall see God, Mat. 5. 8.  
The principal use of Speech is, that We may offer the Sacrifice of Praise to God continually, that is the fruit of our Lips, giving 
Of Speech.  thanks to his Name, Heb. 13. 15. and then it is necessary to maintain Society, to Communicate our thoughts to each other, that we may be helpful and beneficial (for none is sufficient of himself) either in spiritual or temporal things. God hath ordained that we should stand in need, that we may be kind and serviceable to one another. This is the end of Conversation and Neighbourhood, so of Speech, without which we should not differ from the Flock or Herd. We are to do all the good we can by mutual Admonition and Counsel, both to give and receive, and Practise it severally. Put them in mind to speak evil of no Man, to be no Brawlers, but gentle showing all meekness unto all Men, Tit. 3. 2. Wherefore putting away Lying, speak every Man truth with his Neighbour, for we are Members one of anoother, Eph. 4. 25. Nothing is so contrary to the design of Speech as that, for this pretends to discover our thoughts when we do not, and thus deceive them. Truth is the image of God stamped upon the Soul, which lying is a direct Violation of and severely threatened, Rev. 21. 8. The caution our Saviour and his Apostle gives, Mat. 5. 37. Jam. 5. 12. is to hinder that wicked Prevarication of the first use of Speech aforementioned; it is contrary to praising of God, which makes his great and dreadful Name vile and cheap, by vainly using it upon little and trivial Matters. These are the slips of the Tongue we are obliged to beware of. The positive Duties thereof are to speak out for God's Glory, and the benefit of others: To talk of his Statutes, and not to be ashamed. Though in our Age it is styled canting, yet not to be afraid of the reproach. However, let those be acquainted who cast it upon others, for speaking of God's Law; I say, let such have a Care how they put an opprobrious and slighting term upon the Language of the holy Ghost. Th●se who are not openly profane will reply, they do not intent Scripture in so speaking, but are against the unseasonable Citation thereof by such a one. There are some who would have us be Christians only at Church or Prayers, and think it unbecoming to hear or Discourse of the Word but at those times; whom Moses hath long since answered, and undoubtedly he knew what was most acceptable, and well pleasing unto God. These words which I command thee this day shall be in thine Heart: And thou shalt teach them diligently unto thy Children. And thou shalt talk of them when thou sittest in thine House, and when thou walkest by the way, and when thou liest 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 glorify 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 busy in the Affairs of this, and negligent to the other: When it is just contrary, for in a little while, and these shall not be, day by day single Persons are taken from them, when the other ever remain. It is not absolutely necessary for Men in all times, and in all places to talk of nothing but good things, (though indeed the more the better) for there are other innocent Topics of Discourse. As the Changes and Chances of this World, which serve to magnify Providence, and divert the mind; and all those things wherein is no harm or evil, for use may be made of what go under the Name of indifferent things. Then concerning business, and the way of management, how to direct our Actions. As for Mat. 12. 36. it is supposed our Saviour intended against false words, as may be gathered from 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 parallel place of Scripture, which confirms that strict acceptation. Indeed a good Man doth not willingly give way to that discourse, for which none is better afterwards, yet if the company be delighted with it, and it is not evil directly or indirectly, the Pleasure thereof arises from mutual conference, so if this diverts, the end is answered. Our Master is not austere, but willing that his Servants should take some delight in Conversation. But it is to be remembered whom we serve, the God of Knowledge and Wisdom, and not Belzebub the God of flies; so it is to be desired, that all our discourse were substantial and grave, and we were come up to that degree of understanding, to find more joy and satisfaction therein, than others do in vain and useless things. It is in no wise irksome or unpleasant to those who have the Love of God in them. There are some whose Religion consist in talk, who say and do not, Mat. 23. 2. Who think and would put off the Commandments of God, by using their Mouth to Holy and Divine things, which themselves do not mind in the Heart, nor obey in their Life and Actions; these are foolish and deceived. Others take up Religion for a supplement of Discourse; when they are at a stand, and know not what to say else, it comes in after and only for want of other talk. These act unworthily towards him who is most Great and Glorious. So speak ye, and so do as they that shall be judged by the Law of Liberty, Jam. 2. 12  
The rule of Action is the whole Scripture as it relates 
of Actions  towards God, our Neighbour (all which may be judged of by Mat. 7. 12.) and to ourselves. God's Glory is to be the end of all, 1. Cor. 10. 31. By his word all the Actions of mankind may be determined whether good or evil. Where no Law is there is no Transgression, Rom. 4. 15. And where there is either going contrary or leaving it undone, is Sin. Eschew evil and do good, is a comprehensive Command reaching to all our ways. The example of our Lord, Acts, 10. 38. is obligatory to all according to their Capacity and Station, to do what good they can whilst in the World; to profit whom they are able, but to hurt none. Whether ye eat or drink, or whatever you do, Respect is to be had unto God, for his Government extends over the whole Man, even the thoughts and intents of the Heart. All the faculties of Soul and Members of Body, are to be made instruments of Righteousness unto Holiness, which were before instruments of Sin unto Iniquity.  
This is a blessed change which every one would have, if he did throughly understand the true worth thereof, but an Enemy doth hinder, whom the Captain of our Salvation would enable to resist, if he would follow the directions, and use the Power given him. He prompts and inclines when the other doth beat off. The Temptation is near the same with our Lord's invitation, who promises rest; the other makes a proposal and offer of Happiness. If the poor Man is overcome by cunning persuasions, than he is held Captive, he hath leave for a while to intoxicate himself with Pleasures, that he may not be sensible of his enslaved condition. Outward objects are provided to divert him from looking within; by these, as Children with Toys, the Soul is deluded some time, but at length grows weary. He finds no real satisfaction in any thing, he knows not what to do, Conscience will move him towards Repentance. Then comes the evil one to affright him from considering of his ways. If the evil spirit is in danger to be cast out, he doth foam and rage; the possessed 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 than suffer them to be searched to the bottom. But there are others who dare grapple with this power of darkness, Fasting and Prayer are excellent Weapons; the Soul being freed from the clog of Meat and Drink, is more strong and vigorous, so fit for the Combat; 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, lest b● the filthy 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 recompense of reward was to be revealed hereafter, for such true satisfaction (which nothing else can give) arises to the mind through well doing, that this alone is sufficient motive.  
There is more sincere Pleasure in abstaining from evil thoughts then yielding to them, the mind is serene and clear; and meditation of good things is suitable 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 itself. Lying is shameful and hated, who are addicted to it would not be accounted so, it is odious in the opinion of the worst of Men. Slandering, Flattery and other Sins of the Tongue are abominated by all that have but common nature and ingenuity. As for vain Swearing, those who use it will acknowledge there is no Pleasure nor Profit: yea, but there is ●ashion and Custom. 'Tis strange that one is not reputed a complete Gentleman, unless he affront his Maker; nor a Soldier without bidding defiance to the Lord of Host. Doth it sou●d great and majestic? But how improper is it for a Worm of five or six foot long, to use it against the express Command of him described, Isa. 40. 12, 15, 17, 22. And who hath said, which he hath also fulfilled in foregoing 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 merest 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 imagination is nothing? But his Being is as true as that there is a World, and any thing in it, more certain than that they live, for he was before, and so remains notwithstanding all their silly fancies: Themselves will find there is a God that judgeth the Earth, and when he cometh, Every one that Sweareth shall be cut off as on that side, Zech. 5. 13. They are the more inexcusable because they have so little Temptation to this Sin; the commonness whereof seems to be imputed to that perverse humour of some who will therefore do it because God hath forbidden it. Be not Merciful to any wicked Transgressor's, Psal. 59 5.  
Perjury is Infamous amongst all Nations; some have thought no punishment too severe for it. God is highly provoked and dishonoured, the forsworn Wretch as far as lieth in his power makes him an Instrument and Partner to his own deceit and malice: As if the fountain of Truth were false as himself, he calls 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 Trial; but in the other World shall be found true what is written, Ps. 50. 21.  
The Atheistical Disputer (whom after-Ages will hardly believe to have ever been) is more plagued with fears of eternal Vengeance, than 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 happy not to offend with the Tongue, then to let it lose to its several 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 any thing is done contrary to the Law written in the Heart. It is vexation to reflect upon an injury done, and they cannot endure 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 Conscience void of offence toward God and Man, is not afraid nor ashamed to see any one; Though he i● profitable to himself (as the end of things will man●fest) yet he w●ll now rather receive than do Wrong, and hath for earnest of reward, a free undesturbed mind. So much in general of Thoughts, Words and Actions.  
Come we to Man's 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 different 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 God's stead, who hath withheld 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 
See Isa. 24. 16.  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 Almighty power that ordereth, it cannot be imagined so excellent a Creature should proceed from such a mean beginning. The Father's according to the Flesh do nothing towards the infusion of the Soul, and for the viler part, no more than the Husbandman to make the Corn grow, only scattering the Grain in the Earth. Hast not thou poured me out as Milk, and Curdled 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 magnify his own Power. It should teach us to abase ourselves, and the more to exalt our Maker. Who might have created all mankind, as he did the first immediately out of the Earth in fullness of Stature, or to grow as Trees and Vegetables; 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 defiled, but Christ sanctified the Womb. He submitted to the meanness of our Birth, that he might take our whole Nature upon him, Sin only excepted.  
The Prophet, Ezek. 16. 4, 5. describes our Birth, the poor Infant 
Of Infancy and Childhood.  comes forth in Pain, and being exposed to unusual Light and Cold, shows its dislike by Crying. It is more destitute, weak and ignorant than other Creatures at first are; they never sinned, but our most merciful God hath provided for this by implanting 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 Suckling's, 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, than 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 Fooleries, 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, spoke 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 remembered by us, so neither 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 envies 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 apprehension is lively and brisk, the Memory good, nothing to hinder, and all things are easy in our first years. No Seed ever came to perfection 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 answerable 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 show 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 enured 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 
O● Youth.  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 ourselves nothing Lust craves for, but sati●fie that in every particular. All our study shall be to find out what Pleasure to divert ourselves with; If it be suggested, that Religion contradicts this Licentiousness, they mock or despise; Say they, We will let Religion alone for Melancholy Fools, old Persons or silly Women. But stay a little: Is not all this Humour and Bravery in order to a supposed Happiness? And what if thou shouldst miss the real by such vain imaginations, 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 Judgement. This know, that Religion (which none can reproach or contemn but ignorantly or unadvisedly) is not a thing indifferent: Men may use it, or not at their Pleasure, as Convenient 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 accordingly. We shall all stand before the Judgement 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 prevented 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. Inconsideration is the property of Fools, and hath Repentance always following it, but is much worse in the Concernments of eternal 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 dropping by the breath in their Nostrils, not to look on their danger, that they may go further from it, is most unreasonable. Especially seeing they are afraid of the least evil, a slight imaginary Dulness, by which the Temper beats them of from desiring the knowledge of God's 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 (retaining some Sense of God's displeasure, and their own future Account) think to make up for all by intending to repent hereafter. 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 alone other things from which we are obliged to refrain; Seeing Christ's easy 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 Melancholy and Misery, but the proper act of Man. The end of our Redemption 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 rendered 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 Sacrifice whilst 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 commanded every day and moment of our Lives; took ●s to his service (as the Ox and Ass ●or ours) when he pleased, without making 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 Encouragement of all, to come betimes, for God hath a peculiar 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 Fleire 〈…〉 the Devil. The latter is most maliciously set against us, Rev. 12. 12. 1 Pet. 5. 8. whom we must Resist steadfast in the Faith, by this Shield we shall be able to quench all the fiery 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 Scriptures, 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 subtlety. 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 Senses quick and brisk, that is rampant and would get Dominion over us; The Commands are directed accordingly, Flee youthful Lusts, 2 Tim. 2. 22. If ye live after the Flesh ye shall die, but if ye through the Spirit do mortify the deeds of the Body, ye shall live, Rom. 8. 13. Put ye on the Lord Jesus Christ, and make not Provision for the Flesh to fulfil the Lust thereof, 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 Worldly Greatness and Glory, that they cannot hold due competition with the heavenly; manifest Sense showeth 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 assault in the disguise of Friends, making a show of Happiness, but deceive into Misery, and do most strongly tempt in our inconstant Age. They act subtly, taking advantage of want of a through and perfect Understanding. But fore warned and fore-armed. Wherewithal shall a young Man cleanse his way? by taking heed thereto according to thy Word, Ps. 119. 9 Which discovers the snare laid for him, and he may avoid it in the midst of his career, if he can duly stop or turn aside. I have more understanding than my Teachers, because I have learned thy Word. Every thing done in the World is with intention and desire after 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 than 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 expects 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 falsely expostulated; Thou writest bitter 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 succeeding 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 Repent as they did, and for those who are not yet defiled with Wickedness, to keep their innocency. By their Examples it appears, 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 God's 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 Proverb sprang from him the Father of Lies, who will suffer himself to be abused for the advancement of his own Kingdom. There can be no suspicion or danger in the word of Truth, which requires, To bring up Children in the Nurture and Admonition 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 tastes 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 Righteousness, which cannot be otherwise thought of, except by Corruption and Wrong. Would God these youthful qualifications might be still retained, which in these and other instances are very advantageous for the things pertaining to him. This the Enemy of mankind 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 fruitless, hewn down and cast into the fire. He shows forth many alluring baits and fair promises to beguile 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, insinuating as if God's Law was too strict, it curbs free nature, and deprives of Happiness. Why should not a young Man enjoy pleasure? He furnishes with several Commendations of Drunkenness, Lust and other deeds of darkness. He uses all tricks and devices, to get our first years, for if he misses them, he very seldom recovers the following, so contrary it proves to the forementioned saying. If a man keeps all God's Commandments from his Youth, knowing that therein is great reward, and having respect still to that he despises the present pleasures of Sin, finding more satisfaction in the way he walks in. He knows the necessity and encouragement of Perseverance, 1 Cor. 15. 58. 2 John verse 8. Rev. 2. 10. It cannot be denied, but there have been some Apostates, (the Scripture never supposes or cautions against a vain and impossible thing, see Ps. 125▪ 5. 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 Foundation: If they are quite gone out of Egypt, and leave not a hoof behind, Exod. 10. 26. forsaking every evil way, the Sin as dear to them as their right Eye. And then if they sincerely endeavour still, and are not lazy or negligent, not omitting the means of Grace; there is no great fear but these will receive the end of their Faith, the Salvation of their Souls. These love God and are loved by him; Who loves with an everlasting Love, 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 ministering Spirits, Heb. 1. 14. Ps. 91. 11. 2 Kings 6. 16. preserve against the destroying. We are put in mind of good, to defeat the suggestions of evil; endued with spiritual Wisdom to discern and avoid the Crafts and Deceits of our Adversaries. Wherefore let him that thinketh he standeth, take he●d lest he fall, 1 Cor. 10. 12. And having done all to stand, Eph. 6. 13. (for Christianity is not an idle state, but compared to a Pilgrimage which is always going forward, 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 lest 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 fullness of Stature, to be a Perfect Man, both in the divine and common acceptation, which is the third stage of Life.  
In which we are properly Men and reasonable Creatures; the Body being at its utmost pitch, the understanding ripe and sound. 
Of Manhood.  Now we have a right estimate of things in their own nature; what we formerly admired and were pleased with, we daily disesteem. The gaieties of Youth appear foolish and despisable. Our thoughts are altered to more substantial things. Company and getting of Money are two principal things this time is taken up with, and therefore it is not to step much besides the Subject matter, to treat severally of them (according to our purposed method in their rightful use, and contrary abuse; all in pursuance to the general Argument. Company is thought one 
Of Company and Solitariness.  of the chief good things belonging to the Sons of Men, which whosoever doth not care for, is pitied as Melancholy and Miserable. Indeed we are made for Society, and there is implanted an inclination in our Nature towards it. Our Lord when he dwelled 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 Practise it most. Let them spend much time in Devotion, yet What receiveth he of thine hand? Thy Righteousness may profit the son of man, Job 35. 7, 8. but who runs away, he doth not exercise Acts thereof. How can he love his Neighbour as himself? (which is one half of his Duty) who never performs Offices of kindness unto him? The Saints of old did not lurk in Dens and Caves of the Earth till driven there by Persecution. And John Baptist was in the Deserts till the day of his showing 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 Hermit (who is for pleasing God in a way he hath not showed nor commanded) doth also violence to his own just Inclinations, is continually discontented, and wishes he had never been, for he lives only to be sensible of sad Reflections. He frets at the heavy Yoke he bears, which as God ordained is easy 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. Man's Nature (which must be Co●●ected in order to Happiness) is addicted to extremes; in declining one he runs to the other, and leaves the middle way of Truth, so turning aside into the by-paths of Error. Some being sensible of the inconvenience of too much Solitariness, therefore will not use it at all; and yet great advantage may be thereby received. One may better converse with God by Prayer and good Thoughts. Our blessed Lord would go up to a Mountain to that intent, upon it was transfigured, and thence ascended into Heaven. And who would follow him thither, it is now expedient he should sometimes go alone up to high places, from whence he lifts up his Eyes, and as he surveys the Creation in the height, in the length and breadth; all things appea● little and inconsiderable below. As he there takes a Prospect, he is not ravished with the glittering Pomp of Worldly Grandeur. A numerous Army make a goodly show to Bystanders, but seems to him as a Company of fabulous Pigmies, and the greatest Commander is looked on as a small despicable Creature. Populous Cities and all the Inhabitants thereof are as a Beehive, some going in and some coming out, Men walking in a vain Show and disquieted in vain, Ps. 39 6. The best way to despise 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 Person 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 continue in, afford more Complacency than 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 Gild, those accuse and fears would be stirred up, which are so afflicting, that (if they will not obey and come to Repentance) they cannot endure what prompts to this good end. Yet such pass in the World, for happy brisk Men, and seem an unanswerable Objection against the intended illustration. That great show 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 rejoicing: Or, like a flash of Lightning, they may transport for a moment, when the mind is more Dark and Cloudy afterwards. 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 Melancholy in its Followers by contracted Gild, that they cannot be really cheerful till half Drunk, and they cannot Laugh hearty till this hath caused them to stammer and bubble at the Mouth. The most jovial Companion out of his Cups, is no more than others. 'Tis an excuse in every Man's 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 enlivened till they find this stir in their Bodies. The Clamours of Conscience are drowned with the noise of Company, chanting to the Viol and other kinds of Music. 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 common Swearing, by reason whereof the Land mourneth, Jer. 23. 10. Their chief aim being recommend to themselves to Company, they will rather please a parcel of dying Men, than the everliving God, and will give Preference to Earthworms before him who is over all God blessed for ever. They use Flattery, invent Lies, rather than 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 obsequiousness to retain Friends. Thus they treasure up wrath against the day of wrath, Rom 2. 5. And though they seem never so Cheerful in profane Talk, Scoffers and walking after their own ungodly Lusts, though they make a show not to value his displeasure and threaten: Yet, The Lord shall laugh at him, for he seethe 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. Before 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 Judgement, he is possessed 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 entire Reformation; The Lord is not willing any should Perish, but that all should come to Repentance, 2 Pet. 3. 9 He did defer the Judgement upon Ahab for his temporary Humiliation; so it may be observed in the general Order of his good Providence, that he doth seldom cut off any in the midst of their Sins, without having given them warning 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 God's Service; but with others they lie on the surface of the Heart and are taken away. At first perhaps these will give God thanks, declare how Gracious he hath been unto them, and this for fear of a Relapse; but when perfectly recovered, they are soon won over by the Scoffs and Enticements 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 Company ceases to delight, is a distraction and prejudicial to Happiness. How can he converse with God, (which is Man's greatest Honour) who spends all the time with his Creatures? Those short intervals allowed for Devotion signify nothing, for even then their Thoughts are taken of● from the most sublime and excellent Object. How can he throughly understand God's 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 Company. 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 wickedness. 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 Rustic simplicity when once they come into 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 solicit mightily for the Advancement of his Kingdom. Through Envy they are not willing others should be more Happy than themselves, and therefore Labour to seduce them. They Laugh inwardly to see into what a Fool's Paradise they lead young Scholars, 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, than whom the day Spring from on high, hath not yet so fully visited; The Devil is most busy here, and must use more than 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 intermix with all Companies. In too many they make up the majority, 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 than 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 prejudiced hearers conclude for that side which talks most and suitable 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 doubtful Sins, to refrain is the safer way; so of controverted duty, it is the sure side to perform. Here is some obligation from Leu. 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 hatred 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 Man's 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 unrighteousness, and what communion hath Light with Darkness? and what concord hath Christ with Belial? 2 Cor. 6. 14. An unjust Man is an Abomination 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, than 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 Righteousness 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 overthrow the Foundation. It is indeed possible to retain uprightness and a good Conscience amongst the worst, but lest they should be an occasion of falling, (for no Temptation is so strong as bad Company) it is godly discretion not to have intimate acquaintance with them, but only such as business and common civility doth require.  
Sincere Friendship is to be reserved for the Faithful; an exaample 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 instil principles of Honesty and Truth into the mind, settle the doubtful, recalls those that were going back to their own crooked ways, and establishes all in the right. The Holy Ghost recordeth 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 Talon is not given to hid in a Napkin, but every one is to communicate according to that measure 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 
Eccles. 4. 9 19  should endeavour to get a convenient number of good acquaintance, 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 profane talk. They are more pleased to build up one another in our most holy Faith, than others in discoursing of the best way for getting Offices or Preferment, Money or Estate, Honour and Pleasure. Whoever thinks this strange, it is because himself takes no delight in such kind of conference, for want of Faith and the Love of God. Society is not confine only to Heavenly discourse, there is as much subject matter for u● as others, we can supply the defect of evil Communications w●●h good. And then that variety of the occurrences of the World is common to all. But 〈◊〉 whose mind ascends 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 satisfaction 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 convenient, 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 equally, yea more grave and substantial than 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 without. He is endued with that selfsufficiency (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 than 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 Paradise by God, Gen. 2. 18, 24. and after 
Of Marriage.  confirmed by our Saviour Jesus Christ, Mat. 19 4, 5, 6. This is the established means for the propagation, continuance and succession of mankind: The Author of our nature hath implanted 
Mal. 2. 14. 15.  a strong desire and tendency towards it. We are not let lose to unbounden Lust, for that would bring strange disorder and confusion into the World: None would know which were his own; Besides such a mixture and variety of Seed hinders Conception, as appears by common Prostitutes. There would be much inconvenience and ruin, unless the great Lawgiver had prescribed 
Hos. 4. 10.  such Rules concerning this Ordinance, which (as his other Commandments are wisely contrived, both to carry on the Course of the World, and also for trial of Man's 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, Whoremongers and Adulterers God will judge, Heb. 13. 14 All the commands 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 ●et. 3. 7.  do not fulfil the Law of Love, and of bearing the Infirmities of one another: Husbands do not dwell with their Wives according 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 Joh. 4. 20.  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 herself 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 styled) 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 according 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 unto 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 subordinate 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 Happiness.  
To begin with Beauty, which indeed is God's Blessing and Gift, 
Of Beauty.  perfect through his Comeliness, but when it is trusted unto, Ezek. 16. 15. and made an occasion to draw off from him, than it is necessary to discover the Truth and Nature thereof. It is one of the admired Idols of the World, which is had in Estimation for supposed good, though it be thin and vain. What is a well coloured Skin? Now Colour is no substantial thing, and therefore cannot give satisfaction which in itself hath so little reality. A fa●r Woman hath Life and Motion, otherwise she differs little from a well drawn Picture, which doth delight; the outward Lineaments do somewhat please, but nothing else. Excellent sensible Objects do by Constancy tyre, and we at length become 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 Solicitations 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 unspotted by the same means. The fear of God is a sure Preservative against all Assaults of the wicked. If according to sincerity and truth, it constantly withstands the Temptation; natural Conscience and inward Modesty is another Band whereby God hath tied 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 abomination of wickedness in our days is described, Ezek. 16. 32, 33, 34. Some maintain their indigent Gallants, and steal from their Husband to gratify 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, than the Stature, Similitude, or strength of the Body. Natural Idiots 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. Can 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 Crookedness of Folly, that drowsy 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 Wisdom. 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 Swine's Snout, so is a fair Woman without Discretion, Prov. 11. 22.  
But suppose better; One who is  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 Heavens be no more, and then that Love sinks which was only built on this rotten Foundation. To repair the ruins of time by Supplements of Art, to fill up the Wrinkles with Paint and Vermilion, is to strive against God's 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 mere idol of Happiness. God hath purposely ordained our Excellency should not li● in the Body; as appears 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 Practise that of Phil. 3. 20, 21. then we have all Encouragement 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 satisfy, 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 themselves, and love the Wealth more than the Person, these are often deceived in their Proposals and Expectation of Contentment, as common observation and experience do manifest. There are several inconveniences which over balance 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 entered 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 God's Law, And therefore who forsake the Living Waters, expecting satisfaction 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 therefore do not seek of him, should be 〈…〉ted with the eager pursuit, and much more with a miserable disappointment, that their Mouth may be stopped, and forced to acknowledge, As they cannot 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 Commandment 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 Hypocrite, 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 rejoice with her, let her be as the loving Hind and pleasant Ro●, let her Breasts satisfy him at all times, and let him be always ravished 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 God's Ordinance, there is no tormenting Jealousy, 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 jointly partake of their several Condition. He Mourns with her that Mourns, and rejoiceth with her that rejoiceth. 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 Mary 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 Female, but ye are all one ●n Christ Jesus, Gal. 3. 28. Who was born of a Woman, that as the Transgression came by her, so through her was conveyed the greatest Good that ever came to mankind. Both are of the same Nature, Heirs of the same Promises, and it is equally the interest of each sort, to endeavour through God's Grace to be Happy.  
So much of Company and Marriage. The other thing, Men 
Of Getting Money.  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 expedient 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 towards it; and therefore if we can attain the end without so much assistance of those Collateral means, they signify 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 showed. The absurd Acting of the World lies in making that an end which is a means only, nay, which are wrong and contrary 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 Destruction and M●●ery.  
The so much beloved Interest is sought after in order to Satisfaction, 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 Generations, when it will not extend further than that single House, and with them be forgotten in two or three Descents: 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 excellent thing, waste their Spirits, not enjoy what they have, deprive themselves of beloved Sleep in Service of dear Ma●●mon. If these make Pretences to Religion, that (which would moderate and rectify) 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 Practices. 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 sanctify 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 profane then Hypocrites. 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 Blessings, but he that maketh haste to be Rich shall not be innocent, P●ov. 28. 20.  
There is no need to leave of the business of one's Calling, or sinful Gai●, because some have thus abused it, for this would be ridiculous as to neglect Eating and Drinking, because some turn that into Gluttony and Drunkenness. Nor is he obliged when he hath just got a Livelihood to stop and go no further, but may be still diligent in business, expecting the blessing of the Lord which maketh Rich, and addeth no sorrow with it, Prov. 10. 22. Trust not in Oppression, become not vain in Robbery: If Riches increase, set not your heart upon them, Psal. 62. 10. They are a strong Temptation, whereby many unstable Souls have been deluded and left their first Love; but when the desire is taken of, they may be pursued with a kind of indifferency. Having this resolution ever firm, that no Profit shall move us to part with our Integrity, nor to offend Christ, if the whole World were to be gained. Learn of me, for I am meek and lowly in Heart, and ye shall find Rest unto your Souls, Mat. 11. 29. We should neither love abundance, nor eagerly hunt after increase if we were humble, for than 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 spoil 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 ourselves, (for all those are without, and nothing of the Man) we should not be puffed up with great Estates, fine Apparel, or Airy Titles of Honour. By humility and fear of the Lord, are Riches, Honour and Life, Prov. 22. 4. The inheritance in Heaven swallows up the Conceit of that here. Be clothed with Humility, 1 Pet. 5. 5. this takes of that earnest Affectation of Gorgeous and soft raiment. The Honour that comes from God only, John 5. 44. makes all great Titles and flattering Expressions not valued. Who believes, and goes the real way to obtain these things, receives but little Satisfaction from what the Men of this World think their greatest Happiness. His desires are spiritualised, so they are not carried after sensual Pleasures.  
To Labour to Eat, and to Eat to Live, and to Live to Labour is no end; (though many poor Souls are willingly ignorant and unmindful of any thing more) but it is to serve and obey God, to continue for some time according to his Ordinance, and all is towards the eternal Rest, Life and Happiness. And therefore all along every thing is to be done to attain that; and those things to be refrained from, which may endanger, lest 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 engrafted into the minds of some people, is easy 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 senseless 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 precepts and true examples, and not to be measured by those who do not comply therewith. The blessed Jesus had a Purse-bearer for the poor, but we do not read that he had any thing more than 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 magnify; yet we pretend to follow the steps our forerunner, and they are gone before; But care is to be had that we do not miss of the place they are entered into, as we now vary 
Mat. 14.  from what they were in this World. The young Man who had kept all God's Commandments from his youth upward, was rejected because he would not go and sell that which he had, and give to the poor, when he was promised to have Treasure in Heaven; and it is immediately added of the hardness of a rich Man to enter into the Kingdom of God; from whence may be gathered, that to prefer any profit before the Commandments of Jesus, If there is not a readiness, willingness, nay actual doing the same when occasion requires to lose or sell all worldly possessions 
Luke 14. 33.  for his sake and poor Brethren; if this mind be wanting, all signifies nothing, though he hath done never so many good actions before. To come so near to Heaven, and not be admitted for want of one thing, makes the disappointment worse and more tormenting. Although many having the form of Godliness do love this present World, yet none doth so who is a sincere and universal Christian, as one must be, if he intends to find Good by his Profession.  
But the natural Man discerneth not these things, they are foollishness unto him; and therefore it would be proper to speak somewhat, whereof he is sensible. Perhaps he imagineth all the rest to be talk, as now he gins 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 evidence of the truth of God's Word, which before acquainted, as he did hear somewhat of the Vanity, Deceitfulness, Unfruitfulness 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 present, 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 falsehood 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, lest 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 very same as to those things also, unto which through the Grace of God we endeavour to persuade Men. And therefore suffer yourselves 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 indeed 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 looked upon as conjectural notions of happiness, but to be most faithful and true, worthy to be trusted unto, if we had ten thousand lives to be ventured upon them, or so much hope and desire proportionable to them. The inspiration of God makes known the deceitfulness of all fancied 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 ourselves, 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 every 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 selfish and shut up within themselves. As for Money, the Heathen Cicer● did reckon Covetousness in old Men an unaccountable thing, to get the more provision, the less journey they have to go; but he did not so fully think of, that this was cleaved unto as (in the Prophet's phrase) the refuge of lies, Isa. 28. 17. the last of all Vanities. men's affections must be carried after 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 towards 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 demonstration, 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. 
Exhortation.   
Be not afraid to be happy here and hereafter: Do not with regret 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 
Rom. 13.  now is our Salvation nearer than 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, lest they deliver you over to the damnation 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 impenitent 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 destruction, despise not his loving invitation. O that my people had harkened unto me, and Israel had walked in my ways, Ps. 81. 13. When they are rebellious 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 Counsel, and will have none of his Reproof, he speaks to them in another 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 Imaginations, which some keep so close to themselves? But they do not in the mean while throughly consider how, all things are naked and opened unto the Eyes of him, with whom we have to do, Heb. 4. 13. so he knoweth these innermost Thoughts all one, as if they were wrote legibly upon the Forehead of those who conceive them. How disingenuous is this? And will he not so judge of it? As if he must have those things put on him, which they would not suffer from their Servants. For would they like those who will do just enough to receive Wages, but no more, and less if they could? Can it be reasonably expected, God will reward those base and Mercenary People, who do not esteem of him, but only the good things he hath prepared? Who would willingly receive his Gifts, but have neither Love nor Reverence for the Giver. If thou wilt enter into Life, keep the Commandments, said he, who is to judge every Man's work. What those are, himself hath likewise told us, they are two, The first is, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy mind, and all thy Strength. How can he do this, who hath such unworthy Thoughts? Such an one, unless he reputes 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 God's Commandments. Indeed they may choose whether they will observe them or not; but then they must not choose to themselves the reward that is promised for keeping of them. Neither let them imagine to draw up new Articles of Agreement, besides that Covenant of Grace, God hath been pleased to establish with Man, for that is only of his own making, and it is merciful enough; it is not come to such Familiarity, that he should accept what sinful Creatures would give him. It is most just, that God who made us without ourselves, never asked our Advice, whether we should be form 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, shown us how, lent us Life for a time to do it, We are not to seek out new Devices, or to Parcel out this time as we see best for doing thereof. This is here mentioned, that those may beware who think it sufficient if they allot the least Portion, nay the last moment for doing that wherefore the whole was given them. These are the Statutes and Judgements, which ye shall observe to do all the days ye live upon the Earth, Deut. 12. 1. which is not taken away, but rather more confirmed under the Gospel, as appears from, Luk. 1. 75. Who then would be saved? We learn from the Prodigal Son, the Publicans and Sinners, the joy over them that repent, those many gracious Texts concerning it, that if we do go astray and come home again, we shall be received to Grace and Favour. But if Men from hence take occasion to spend their days in wickedness, and their Life in disobedience; if they turn the Grace of God into wantonness, it is an horrible abuse, and who thus pervert the ways of the most High, may notwithstanding their vain purposes perish for ever. If they go on in their wicked Course, they may unawares be given over to a reprobate mind, and all their Thoughts whereby they intended to be reconciled unto God at such a time, come to nothing. It is both unworthy and sinful to put him of from day to day; and he who doth not Love to be mocked or despised, may reward such after their deservings, withdraw his Grace, and let them go on in their own imaginations. What if one should come into the Vineyard a little sooner than needs must? Is not Heaven worth Labouring all the day for? And can too much be done to avoid Hell? Is it not better in a thing of so great moment to come more early, and to wait for your Lord, that when he cometh and knocketh, you may open immediately, Luke 12. 36. then to ●arry till the Critical time of his coming, for you know not when this will be? Who knoweth, That certain day that is limited after so long a time? Heb. 4. 7. Who can tell exactly how far, and how long he may go in the way of wickedness, and return? The utmost bounds are not set down, But this we are assured of, the further we go, the more way is to come back, which will require so much the more Labour and Pains. Hast thou any degree of the Love of God? Wouldst thou not trifle with him? Dost thou seriously expect to inherit his Promises and avoid his Threaten? Hast thou any regard to the eternal Welfare or Misery of thy own dear self? Art thou so Wise as not to hazard (when there is no need) such an exceeding good set before thee, and on the other hand so great an evil? Break of presently thy Sins by Repentance. Turn you, Turn you, and then Iniquity shall not be your ruin.  
That ye put off concerning the former Conversation the old man, which is corrupt according to the deceitful Lusts: And be renewed in the Spirit of your mind. And that ye put on the new man, which after God is created in righteousness and true holiness, Eph. 4. 23, 24. Then the Fruits of the Spirit recited, Gal. 5. 22, 23. and other practical Duties are as agreeable to our Nature, as before the Works of the Flesh were. When men are transformed by the renewing of the mind, they prove what is that Good, that acceptable, and perfect Will of God. It seems so even to their real Sense and Disposition; they find more Comfort and Happiness in what is good, then formerly they did in evil. Be not doubtful or suspicious; you are in no wise required to go softly all your years in the Bitterness of your Soul: But you are invited forth to what Is a Tree of Life to them that lay hold upon her, and happy is every one that retaineth her, Prov. 3. 18.  
As those can further assure you out of their own experience, who sought her early; Who being partakers of the Divine Nature, take more delight in the things of God than 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 pleasing 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, Leu. 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 expected one should be continually ravished with a pleasant Country as at first sight thereof; the longer we live and only behold the Works of Creation, it takes away that just Wonder and Astonishment. 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 ourselves, our Ears are dull of hearing and remain unconcerned. There may be a Gracious and Wise disposal in this, that ye should show forth the Praises of him, who hath called you out of Darkness into his marvellous Light, 1 Pet. 2. 9 These youthly fervours of Spirit, that joy because of the sudden Alteration, that taste of precious things, that lively Faith in what is unutterable, how much did they exceed the little Vanities of the natural State? And when all these do flag and become less affecting even to the end of our Lives, it may be a short Emblem given us to signify, that when we shall be let into the Enjoyment and Possession, they will be infinitely more surprising. And we shall be amazed within ourselves how it came to pass, we should have the less Sense, the nearer we did approach 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 seethe thee. Wherefore I abhor myself, 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 thither 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 reward. They will be vexed that they did not more whilst here in the World. But it will be inexpressible Anguish to all Apostates, 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, Watchful 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 Waiting, 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 passed 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 easy. You will quickly be at the desired Country, if you do take diligent Care. Behold now is your Salvation nearer than when we dreamt, 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 yourselves, 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 
Of Old Age.  are few, and those that look out of the Windows be darkened, Eccles. 12. 3. This is the fourth, and last Period of Man's Life. Old Age is God's 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 rely 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 enjoined Temperance, moderate Labour, and Action, which naturally conduce towards it; and on the contrary, several come short by the Sins of uncleanness, Gluttony, Drunkenness, Revenge, Sloth and such like. God doth indeed take away at several Times and Seasons 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 Eternity, 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 seizure. What if he hath stood without his Father's 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 shortened, none knoweth how soon) but for the present it is somewhat irksome to endure the Frost and Cold, to have our head Hoary and our joints 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 service in this time of need. They shall still bring forth Fruit in old Age, they shall be fat and flourishing, to show that the Lord is upright, Psal. 92. 14, 15. The flower falleth, and the beauty thereof 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 easy to be entreated, he hath no peevishness of humour, and therefore he is not wearisome 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 extremely afraid to receive it. That studied unmindfulness of his latter end, when Death dog's 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 show off much Mirth and Briskness, all for pleasure and company still; this is but a forced Joviality. However they pretend to have a Youthful 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 easy matter, especially by aid of Company and Sensuality, to make an outward appearance of what is contrary within, to laugh or make a noise when there is Vexation 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 Gild, 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 horror 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 bereft 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 fulfil 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 Senses have lost their power and relish. Those which knew no other Happiness but outward sensual pleasures, and they have yet an hankering; what shall be done when those are vanished, and they have no other comfort or satisfaction instead thereof? They wish they had never been; Life is a burden, 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 remaining in Irreligion and Wickedness, still do desire and endeavour after a further continuance of their life, though it be a succession of miseries linked one upon another, and they have sucked out, even to loathing, all Worldly pleasures, and now cannot enjoy 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 transient glance towards the Grave, as sometimes they are forced, they do not look beyond unto Eternity and future Judgement, for that raises trouble and anguish of mind. There is an inward apprehension (which hath been stifled as much as it could) they are indeed afraid to appear before that God whom they have provoked and offended throughout their foregoing days. This they were warned of all along by God's Word and Ministers, their own Conscience, but having continually resisted them all, these Scriptures are fulfilled in them, Isa. 6. 9, 10. & 29. 10, 11. Rom. 1. 24, 26, 28. Talk to an old Man (who hath hitherto lived in disobedience, and never left his lusts till they left him) concerning Religion and exhort him to repent, it is the same as if you did to a bruit Beast. His ear is deaf and stupid to those things, he understands as little of them as a Child. Strangers have devoured his strength, and he knoweth it not, yea, grey Hairs are here and there upon him, yet he knoweth not, Hos. 7. 9  
There hath been some exhortation used to those in the state of Manhood, for if they are unconverted, they have the spirit of slumber, so they are more easily awakened; but the spirit of deep sleep is poured out upon old hardened Sinners, and it is to be feared some of them will not be throughly roused, till they feel the flames of Hell about their Ears. This Age is not usually bettered by reproof: Who are unjust will be unjust still, and who are filthy will be filthy still. However they may know, otherwise they shall feel, that God shall wound the head of his Enemies, and the Hairy scalp of such an one as goeth on still in his trespasses, Ps. 68 21. Let all people take heed how they put off their turning unto the Lord till this time, for it is an unworthy thing after the body hath served divers lusts and pleasures, and worn out in them, and disabled any longer, then to offer it up unto him. Is it then a living Sacrifice, holy, acceptable unto God? Is this a reasonable service? No, he disowns the Blind, the Lame and Sick for Sacrifice, Mal. 1. 8. Is it meet that the Church of God should be like the pool of Bethesda to be frequented by a number of impotent Folks, of Blind, Halt, and Withered. Neither let any presume too much on those who were called at the eleventh hour into the Vineyard, but the reason is there given, they were not hired before, and they came as soon as called. But here in a Christian Country, all are called to serve the Lord in their Youth; if they refuse because they think the day too long, and they fancy it well enough, if they go a little before Sun setting; will the great Housholder thank them for it, and so be imposed upon? In no wise, for which of you will be so served? If your own workmen should not come, or loiter 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, than they will be by those under them. He is jealous of his Honour, and hates to have his commands disregarded; with him is Power, Sovereignty and Wisdom: Men must not think to give him an answer when they will, at some time hereafter, for now they have other business to do, or with Felix put him off to a more convenient season. Let them deal thus with their Prince, and see how he will resent it. God is not beholden to the Work of his hands, neither doth he receive any benefit by them; it is alone his infinite Goodness and Love, that he makes unto us any offer of Happiness, and not our desert who do all we can to provoke the Author of our being. He hath not dealt with us after our sins, Psal. 103. 10. He commands to turn from them and be healed; it is meet and right (the distance being infinite of him over us) to answer him at the first call, which he doth again, and waits that he may be gracious, but he doth not for ever. Pharoahs' heart was hardened after he had refused God's 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 God's Ambassadors commanding them in his name to turn and live, and therefore equally deserve hardness of heart. But God who can raise the Dead, can raise these also out of the Lethargy and Death of sin; he can pluck these brands out of the Fire, Zech. 32. Yet there being so few sincere and hearty converts of this nature; Oh my Soul, trust not thou upon such uncertainties, to day while it is called to day harden not thy heart, but harken unto God's 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 Ancient 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 Loins 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 faithful unto Death and I will give thee a Crown of Life.  
Thus have we run through all the Ages of Man, which are visible 
Of the Body, Senses, and sensual Pleasure.  in the increase, change and alteration they make in his body. Let none flatter himself as if he should certainly pass through them all, nor defer the doing of those things which ought to be done presently; for we are not sure of a Day or a Week forward. For besides the many instances of sudden Death; Sickness is most commonly so, which in three or four days may hurry us hence to give Account for the Deeds done in the Body; so uncertain a thing is life, that by outward appearance none knows whither it will be long or short. The breath in our Nostrils hangs upon such slender threads from within, and is subject to so many Casualties from without, that if it were not for God's 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 ourselves towards God, and accordingly we are to receive from him. Behold thou hast made my Days as an hand breadth, 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 irksome 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 Deathbed, 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 flourishing, gins to whither 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 ourselves Miserable, will render them worse, by giving too much way to brutish appeties they become unactive and dull. We naturally groan in this Tabernacle, it depressing the Heavenly aspiring Soul, yet by sensuality sink it even lower unto the Earth. As if the seeds of Corruption did not sufficiently trouble us, we throw in more by Surfeiting and Drunkenness, and by going over to strange lusts, consume our strength. If God did not take more care for us then ourselves do, we should be the most Miserable of all his Creatures. To prevent these inconveniencies are the commands and directions in his good Word, Rom. 12. 1. 1 Cor. v. 15. Rom. 6. 13. 19 1 Cor. 3. 17. 1 Thes. 4 3, 4. 1 Thes. 5. 8. 1 Cor. 9 25. Luk. 21. 34.  
We should not only escape the Evils, but as to the body might enjoy good things, which indeed are little, but proportionable 
Of Pleasure.  to its small and perishing nature; for labour it hath refreshment and sleep: And further are some pleasures, which God hath provided for every sense; the Eye is pleased with variety of Works, the Pious Soul takes great delight in beholding the Moon and Stars which he hath Ordained, and by the Beauty of the Creatures is to be seen the greater excellency of the Creator. If it be pleasant now to see them through a glass darkly, it will be much more hereafter to see clearly God as he is, face to face. The ear is delighted with Singing Psalms and Praise, and the several kinds of Music. The Palate is refreshed with the savour of Meat and Drink, God hath given liberty to the use of Man, by which we may Taste and see that the Lord is good, Ps. 33. 8. The smell is gratified with Flowers, Balm and spikenard; another sense hath also some delight answerable to it.  
But here Men are to be Advertised, that sensual pleasures were allowed just to refresh us, and thereby also to try our obedience, for several Commandments are against the excess of them. When too greedily had, they prove a transgression, and also an hindrance to the things of the Spirit being contrary to them. These too often thrust out the other, making a show of more happiness, and therefore let it be examined whither they will really yield so much as they pretend, considering them in their sin and abuse with the utmost delight that doth arrive from them; The pleasures of sin for a season, Heb. 11. 25. So styled by the Apostle, because they endure no longer than this life, and also they are only for that Moment in which they are had. The pleasantness of Meat and Drink vanisheth in the Mouth, and the delights of Lust are sooner gone then well perceived; sensual enjoyments pass by, and are the same immediately after as if they had never been. In the very midst the heart is not satisfied, for they please one half of us, the worse part, but not the whole Man. The Soul is unconcerned; and though by much indulging sensual pleasures the understanding waxes gross, so it cannot relish what are proper to that, being brutish in its imaginations; nevertheless it cannot be so in its enjoyments, for the things of this life do not give a true and real contentment, to those who do not live according to it, and come near the Beasts that Perish. Who have least Reason or Wisdom, are most Transported with bodily Pleasures, yet none is so void thereof, as to receive a full Satisfaction from them; I appeal to the greatest Voluptuary (if his heart be not so covered over with Fat, that it cannot conceive at all) Whether he doth really think himself to be an happy Man? Is he not of the Number of those, who amidst jovial delights rejoice in appearance and not in heart? Doth he not still desire after something else than what he hath already? A true sign that he hath not Felicity, for he cannot show 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 Wander) are goodness and pleasure; that the former is the best and only way, is the Manifestation of all the foregoing and ensuing Discourse: But the latter seems broad, and therefore entices Way-faring Men, especially Fools to walk in it, Come ye simple ones, and turn in hither, and they judging only by appearance, are soon brought into the liking thereof. It seems pleasant and smooth at first, so they walk on Merrily; but going on, they meet with rubs, and whereas they thought it would be more delightful, they 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 vainly and foolishly conclude that is worse further on, which also is just contrary as may be seen, Prov. 3. 17. Isa. 35. 8. The Devil whispers to them not to believe as much, for they have wearied themselves in the way of Destruction, and if they kn●w of a better, they would walk in it; but he subtly persuades there is none better than what they are in already. They are by sad experience sensible it is no good Way, but giving credit to the Father o● Lies, continue therein. Men retain their sinful Pleasures, though Surfeited; for they cannot w●ll live without so●e Delight, and they think Paltry and Insignificant on●s are better than none at all. A Whore at length is Nauseated, but kept unto, till another Recreation is found out, of which they are wearied again, and then they seek a third, so run round in a Circle, their life being nothing but a studied and small variety of falsely called Pleasures, which satiate but do not satisfy. These are the foolish and hurtful lusts, which drown Men in Destruction and Perdition, 1. Tim. 6. 9 And the Rich are more given to them, as the Apostle here observes. I beseech you as Strangers and Pilgrims abstain from Fleshly, lusts which War against the Soul, 1 Pet. 2. 11. Which raise a Mist before the understanding, making it dull and heavy, which stifle its Operations and hinder good exalted Thoughts, which keep the Soul more fast in Prison, and are directly opposite to her Spiritual Nature as Darkness to Light.  
The design of the Gospel is to prepare us for better things, to bring us from Earthly unto those that are Heavenly. Walk in the Spirit and ye shall not fulfil 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 Christ's, 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 mortify the deeds of the body, ye shall live, Rom. 8. 6, 13. And then can be no greedy desires after sensual Delights. An affection or hankering after them is the principal thing forbidden, for there is large Commission given, Gen. 1. 29. & 9 3. 1 Tim. 4. 4. A sweetness is put into the Creatures, and sense given us to perceive it; but they are to be used according to the bounds God hath set in his Word and our Nature. To be temperate in all things, and not the least sensual minded, is what doth become Men and also Christians; Neither let  Men walking after their own lusts think them less happy, because these have not an unlimited enjoyment, as they wrongfully usurp to themselves; for the great God, who gives us all things richly to enjoy, may well prescribe after what manner they shall be received, especially seeing it is for our further good. Sobriety gives a better relish to every lawful delight, than all the studied Sauce and Contrivances to those who are full and Surfeitted. But then we do err not knowing ourselves, 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 dwelled on, and the desire of intermission. Take Reason into Advice with Enjoyments, and then they will not be troublesome or occasision of inconvenience; but this is banished because it is thought to lessen, only for that it conceives of them according to truth. Indeed the Act is little and mean, common to us with Beasts, unsatisfying mixed and vain. When sought after they are full of trouble and impatiency, and afterwards is Disappointment and Vexation. All which perish in the using, and are determined in this Life; which signify no more taken all together, than 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 Learned 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 lest these things hinder. There is great Talk in the World about following Pleasure, and too much Practising of it; not minding how consistent it is with Christianity, and the Attainment of true Happiness. Abstain always from unlawful things, and sometimes from lawful, may seem a rigid and severe Rule; but yet is necessary, for the Boundaries between good and evil are so small and indiscernible, that he which will venture to go to the utmost of one, will before he is ware transgress, and pass into the other: To prevent all Danger of this Nature, it is commanded, Abstain from all appearance of Evil, 1 Thes. 5. 22. All Excess is Evil, even what are esteemed the more innocent Divertisements (if followed too much) do turn aside the Heart from God and good things. The Apostle Prophecies of these last Days: That, Men shall be lovers of Pleasures, more than 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 than the things above? May they not more certainly conclude, that he purposely made things here so small and empty, lest they should take off our esteem from him, that fullness of Joy, and the Pleasures for evermore at his right hand? By these sweet things he gives an earnest, if we seek after it, and shall be found worthy, 
Luke 16. 11, 12.  That, He will commit unto us the true Happiness. And therefore let the Christian be put in mind not to be Liquorish nor Desirous after present things, but turn the whole Stream of his affection to God, and the things of his Kingdom. Look diligently to himself, that he forsake all to come unto them. Let him who hath this hope, purify himself from all dregs and defilements of Sensuality. And let those follow after it, who are strangers to Godliness, without Hope, and who have nothing e●●e to trust unto, Who if they are bereft of this, they are bereft of all; these are Sensual and earthly, the other man is spiritual and Divine.  
He hath the Body subdued to the Spirit, Whereas some willingly suffer their noble and free born Souls to be enslaved unto a lump of Flesh. And become the worst of God's Creatures, for they are not Vassals to themselves, nor Act contrary to their own Nature. All the Excellency of a mere Sensualist lieth in his outside. A gallant Horse exceeds him in Beauty and Strength, the Lion in Courage, a Fox in craft and subtlety; 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 Sovereignty over the lower 
Ps. 8. 5, 6.  Creation, but when this is defiled by the filthiness of sin, he sinks below himself. 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 inquire, but rest satisfied with the good Pleasure of his Will. Nay, but O man who art thou, that repliest against God? shall the thing form, say to him that form it, Why hast thou made me thus? Rom. 9 20. God made us immortal, but we made ourselves 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 Tabernacle, it was not grievous before the fall, and we deserve worse then what is laid on us. The Children of God contentedly fear with all the Weakness and Pain belonging to the Flesh, having for support, 2 Cor. 5. 1, 2, 3, 4. Happiness rises unto them out of what by Nature is miserable; All things work together for good.  
But it is time to enter within this vail of flesh. The Soul is the 
Of the Soul.  Man himself; Compare Mat. 16. 26. with Lu●e 9 25. The Body is enlivened and made sensible, but is as it were a mere 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 appears from thence and manifest reason is to be laid open, that we may know how to Labour after our proper Happiness. We should have been very much in the dark, if not for the Law and Testimony, and the light in them; yet still we are shut in a narrow Room, closely 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 inconsiderable thing, for observe with what it is ranked; The Lord stretcheth forth the Heavens, and layeth the Foundation of the Earth, and formeth the Spirit of Man within him, Zech. 12. 1. It being the manner of his wonderful working, to comprise 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 received 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 
Of the Understanding.  and Falsehood, to follow the one, and ●schew the other; which we naturally and readily do: For though the Practice of the World discovers that Men are Wise to do evil, and to do good have no knowledge, Jer. 4. 22. they forsake the Truth and greedily run after Error, yet not apprehending them such, but through counterfeit and disguise appear to them as good and true. Their understanding being darkened doth not see throughly in things, and they looking through a false Glass judge according to the outside, and mistake appearances for good, and delusions for truth. Men are deceived by false Notions, for they follow after what is seemingly best and convenient. If the mind did see clearly into the things separate from the deceitful Varnish they have put on, if the Fogs were dispelled within and without, they would not miss of the good and right way.  
If any man walk in the day, he stumbleth not, because he seethe the the light of this World: But if a man walketh in the night he stumbleth, because there is no light in him, John, 11. 9 And this is the Condition of People at first, though it is hard to let so much light into some Men, that they may just discern their own state: It is certain, mankind did as little know (what they most ought) the things of God, and another World, their own future Happiness, and how to secure it, as those now in the dark night see of the things of this World. That Revelation which he hath made in Scripture doth discover it all as plainly as the Sun shineth in the Firmament, to see the things before us. And if those be made appear to concern us as much as these do, than a like understanding of them will be found altogether necessary. Every one knoweth, that barely to see, signifieth not much, without Reason or Sense within, manifesting their Nature whether good or evil unto us, for otherwise Poison might be received in as wholesome Food. He is reckoned a Fool who cannot put a difference in things of common Life, between what is for his Welfare and Harm; He is thought a heedless Fellow, and next to madness, who hath no regard to what may preserve, or what may destroy; He is reputed stubborn and wilful, and unpitied when he falls into Misery, who would not suffer himself to be forewarned thereof, nor would use means (when he might) to prevent it: All this is exactly so as to the World to come. The Holy Ghost doth often use the similitude of light and darkness, by the former signifying that manifestation of the Will of God to us Men, what he would have us to know, and more particularly for that which came by the Gospel of Jesus Christ, which is in order to recovering of sight to the blind, Luke 4. 18. see Isa. 9 12. & 60. 1, 2, 3. Mal. 4. 2. Luke 1. 78, 79. John 1. 4, 5. The Condition of those before, and the refusal of it is darkness. They know not, neither will they understand, they walk on in darkness, Ps. 82. 5. Even at this very day, This is the Condemnation that light is come into the World, and Men love darkness rather than light, because their Deeds are evil, for every one that doth evil hateth the light, neither cometh 
Eph. 5. 13.  to the light lest his Deeds should be reproved, John 3. 19, 20 But alas! What siguifieth this pitiful shift? For no Man's 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. God's 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 Satan's Temptation, if we did know the utmost in it; no more than 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 show 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 considered, all these put together do not make good that Happiness and Peace which mankind so eagerly desires: And they are to be had in God's ways, so the first and great Temptation Vanisheth.  
If the Enemy cannot draw Men off from God and Religion, he tries to corrupt and deceive them therein by Lies and false Suggestions; but all this may be prevented by the written 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 showed 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 complying 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 understood. Thy hands have made me and fashioned me, give me understanding that I may learn thy Commandments, Psal. 119. 73. The inspiration of the Almighty 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 wander of those of old time, who were carried away with dumb Idols, the strange Follies of Idolatry and Superstition, that ignorance and uncertainty of the chiefest Good and Immortality. Something may be observed at this day which confirms that, The natural man receiveth 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 Knowledge 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 Scholars are not always holy and obedient; 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 Adam's 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 
Deut. 8. 17. Isa. 10. 13.  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 ourselves 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 ourselves, 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 Conduct 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 show 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, than this Scripture extends to him; but seeing he hath not that, neither the other; for what Christ hath joined together, he is Antichrist that puts asunder. Show 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, showing 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 Destruction is a wilful known Act as the word Imports. Po●son may be conveyed in unknown to us, but it would be more ridiculous to say, I will not Eat any thing, because I know what is Poison, 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 frighted and perplexed about Doctrines and Opinions necessary to salvation) As in the ways of wickedness, none Perishes without a Malicious, 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 before the means, for the Apostle speaks of God's principal intention, 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 ordinary Conversation one would have his Servant go to such a place, and then shows him the way.  
Truth is distinct from Man, for it is the very Nature of things without, the Connexion between themselves, and how they pertain 
Of Reason.  to us, whether Divine or Common, for so they are distinguished 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 another, which is the proper Office of our understanding, and commonly 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 innumerable places by other words to the same purpose, as Knowledge, 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 than what he saith concerning the Gentiles, That which may be known of God is manifest in them, for God h●th showed 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 Godhead; 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 completed, 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 Sovereign and infinite power) as the ten Commandment, which contain great equity. The Writings of the Prophets are as so many 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 Servant? Isa. 50. 10. God who at sundry times and in divers manners spoke in times passed 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 style 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 spoke like this Man, John 7. 46. The malicious world could not find fault with his Doctrine; Of all those Antichrists and Heretics, who have done so much mischief to the Church of God, none have either wrote or spoken against the rules of Life, unless some mad profane Persons in a scurrilous Language, which prevailed nothing upon Wise and considering Men, and never made any Proselytes but such as were before led that way by their corrupt 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 Excellency, 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 Righteousness, 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 Sacrifice of Fools) and reason without Religion, doth argue Man more ungrateful to his Maker, so liable to a greater Condemnation.  
Well is it where they meet together, and each assist the other, remembering 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: God's 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 
Deut. 8. 20.  that dieth, saith the Lord God; wherefore turn yourselves and live ye, Ezek. 18. 22. That we may know how to do this, we are showed, 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 conceived; 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 
Neh. 9 29.  doth testify 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. 
Of Conscience.  20. 27. It is the most excellent part of the reasonable Soul, which being assisted from above, make Application of the Man's 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 Conscience also bearing Witness, and their Thoughts in the mean while accusing or else excusing one another; which is a certain demonstration, that Man is in subjection under a Law. He is not troubled for fear of Humane Power or Punishment, but for those things only in his own heart, whereof that hath no knowledge; it hath respect unto the Invisible God over us, who hath given a Law to all the World, both Jews and Gentiles; the first had it Written in Tables of Stone, and to the other it was Engraven in their own Hearts. Now something sits as Judge within the Man, examining all that is done by him; it will not condemn the Innocent, 
See Exod. 23. 20, 21, 22.  nor let the Guilty go free: It is God's 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 judgement, for it is neither to be bribed nor deceived, but determineth impartially and knoweth all things, rendering 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 practice at this day; Who think themselves wise and happy if they can do thus much, and they may, but there is great danger herein; for if they should suppress Conscience in this life, and come to that place where it will be revived again, where the Worm shall never die; that little time of ease and quiet here, would signify no more than if one in a light sickness should fall a sleep for a Minute only, and thence awake in a continual burning Fever. To commit more sin, and to hope thereby to be relieved, is as foolish as to quench the Fire to cast more fuel on; Indeed at first this doth somewhat stop the Flame, but after it will blaze more violently: So remorse may be a little hindered for the present, but returns worse by reason of the fresh guilt that hath been added, increasing and driving nearer unto, but not removing the future punishment. It is now so grievous that some care must be sought out one way or another; When by reason of iniquity, the whole head is sick, and the whole heart is faint, there are two kinds of remedy; the one is of the Physicians of Souls, the Exhortation of turning unto the Lord with Weeping, Fasting and Mourning, the diet Drink of Penitential Tears, the exercise of Repentance; these seem severe and harsh (but yet, Who doth not submit to as much for Bodily Health and Recovery? And is not Eternal Life as much as these?) The Patient doth not like these wholesome Medicines; Is there none who can do the business sooner, and more easily? When old Satan perceives any troubled in mind for their sins, he knows the consequent, if he doth not administer present comfort, they will be renounced, which are the cause of so much Disquiet and Vexation: And then God's 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 than the other sour prescriptions, and doth fancy his inward Diseases will be healed more pleasantly and safely; but mark the end.  
He knows the virtue of strong Drink, for when reason is destroyed, there are no reflex thoughts of upbraiding Gild and approaching Misery; all is in a peaceable condition: This doth not last always, the sober intervals return, and with them worse heaviness for last night's 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 slumber and drowsiness; a custom of sinning will at length take away all sense 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 sense 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, lest any of you be hardened through the deceitfulness of sin, Heb. 3. 18, 19 which plainly imports that it may be done. All that live in wrong or iniquity, either have hardness of heart, or inconsideration, which is the leading step thereto, or their Consciences are accused of sin. The first is a sad Symtom of Eternal Death, when in Scripture Phrase their Consciences are seared with a hot Iron, being past feeling, Eph. 4. 9 a reprobate mind, Rom. 1. 28. The second is folly and danger, the last is irksome and unpleasant, which would cease if the cause were taken away. He that covereth his sins shall not prosper, but who so confesseth and for saketh them, shall have mercy, Prov. 28. 13. But as long as this admonisheth and stirs within, there is life, and they are not dead in trespasses or sins. If men would not be impatient and grieve at its reproof, it would do them no harm, only persuades to return and come into the way of Salvation; than it will be quiet and satisfied.  
Wretched is that Person who doth slight and refuse its motions, who grieves the Holy Spirit God hath put in to reclaim from the evil of our ways, and to bring back unto his Commandments; by this may be seen how desirous he is of the happiness of his Creatures; if they do any thing contrary, they are judged of themselves, they are condemned of themselves: That self Indignation, secret Whispers, Twitches, Desires, Entreaties, Solicitation, watching of Opportunity, Importunity, La●hes, Threaten, 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 throughly attended unto,) Satan labours mightily that it may not be so thought; for if it should, his principal design of deceiving Mankind would be spoiled; for though by yielding to his Temptations, they become Miserable, yet still he is not wanting to intimate, how that is not the cause, but some other accident. As he is full of all Subtlety, so Men are exceeding ingenuous to deceive 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 Wickedness 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.) Whoever lives sinfully, either his Conscience is seared or not: If it be, than he is become stupid dull and heavy; so whatever he takes, cannot long and thoroughly enliven him, and he is no more happy than 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 Subminister further thoughts, and plague him yet more. He doth not at any time enjoy true and real peace, the utmost is stupidity: If he is not yet arrived to this wretched condition, but hath some feeling within; then that bitter regret behind, and horrible dread of Eternal Vengeance further on, are more troublesome than 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, than the Joviality of many days amount unto, and therefore he must be inconsiderate, or he can take no comfort in his life, so the utmost of a wicked Man's 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 comply 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 screwed countenances they make a show 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 conconvinced 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 recoil upon him, condemning for what he hath done; and also alarm with fear of more than 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 diversity, 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 remembered 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 show 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 ourselves, 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 suspense 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 choke the sense of common Affliction, or that small displacency for Omission of customary things as those accuse and suggestions of mind; these are endeavou 〈…〉ed to be suppressed all the life long, but in time of dangerous Sickness or Deathbed 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 Judgement Seat. When Company, Business, Pleasure cannot be had, but they must think whether they will or not, then is unexpressible torture of mind, and sad fear; such is the condition of the Wicked on a Deathbed, unless hardened or like dumb Beasts become inconsiderate. Most are ashamed, and therefore conceal their condition as much as they can; but there are some few such Monsters of Iniquity, who were Malicious Transgressor's 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 Bystanders converted and Edified, but will to the last make a show 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 wicked 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 terror 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 temper, forthwith informs the true reason thereof, and thence takes occasion to persuade to sin no more, lest a worst thing befall 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 
Psal. 8. 4. Mic 21. 18. Rom. 10. 21.  because thou delightest in Mercy) all day long stretch forth thy hands unto a disobedient and gainsaying People. God would have him come to repentance and be saved, as he manifests by causing his light to shine in Man's heart again, notwithstanding he hath before 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, Solicitations, Repulses, and Rubs cast in his path towards Hell, that he could not travel on in quiet. He was hampered with the cords of a a Man, with bands of Love; yet he would with the most hard Labour and Pain break through them, and follow after the Error of his own ways, which he finds to end in Destruction and Misery. ‛ Saith he, Have I undergone so much Trouble and Vexation to make myself a Castaway? Is the Lake of Fire and Brimstone the portion of my Cup, and all the reward I must have for wearying myself in the Devil's 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 eternal 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 show 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 Judgements. Such may be supposed 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, than others do to go unto Heaven, which was by Accuse, Fears, and disquiet of Mind in their Life-time; and though they did endeavour to pacify, yet ever and anon those bitter girds would return. The wicked man traveleth 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 Conscience would throw out that Clog of Gild, 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) 
Cic. l. 1. nat. Deor.  against what hath been said; alike unto what Cicero takes notice of, Quibus medicores homines non it a valde moventur, his Epicurus clamat omnium mortalium mentes ess● perterritas. Tot millia latrocinantur morte proposita, alii omnia que possunt fana compilant, etc. 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 Scruples 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 stupefied by a more fatal device, than 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 than what is natural, which being not exerted nor furthered, there is some Sense at first, but this vanisheth by wicked Custom, hardness 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 wondered at, than a blind man going amongst Rocks, or upon the brink of a River, who is not concerned for his danger till he falls into it. So they are just led through the Vale of this Life by him, who tries all he can to deceive the whole World. All his devices may be reduced to this of ignorance, 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 than 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 than keep the Body in Life, eat drink and get Clothes. It may be, and is pinned down to this by the meanest of the People. But those higher are ashamed of this State of Folly and Blockishness, yea, that will not manage 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 intent upon two contrary things together. Thus it is provided as concerning Man's 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 than our Heart and knoweth 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 Promises of infinite more worth than all the Kingdoms of the World. In the mean while they have Peace with God. In that word is contained more Satisfaction than the most witty Sensualists can find, for their Wine is mingled with Gall, they have Bitterness intermixed 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 reserved for eternal rejoicing in Heaven; but it is that constant Tranquillity and smoothness of Spirit, fully contented with itself, 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 Enjoyments 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 Threaten 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 purpose, but the truth is evident from within, for the neglect of one of God's Commandments, or the allowance in one wilful known sin hinders all true peace. We trust, we have a good Conscience, willing 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, mere Professors, Partialists, and sincere Christians. The first are those who keep unto the outward Ordinances, 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 external Righteousness, which here is Hypocrisy. 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 Blessed 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 satisfied 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, than 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 gratify some sinful Lust or Interest. The Pleasure or Conveniency of that cannot make amends for the want of so much Good and Satisfaction, which is occasioned only by this accursed thing. By one poisonous Herb death is in the Pot, so this takes away all the delight from the practice 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 experimentally know themselves to be sad and sorrowful in performance of Holy Duties. When they hear and read the Word, they find no Comfort, because that convinces of Sin. Whose Hearts are clogged with Gild, it is awkward 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 unpleasant 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 forbidden any should describe the Way more narrow and straight then really it is (for it is the Duty of all to encourage Travellers, and not to frighten them) but on the other hand, let none say it is broader than the Blessed Jesus and Holy Men, moved by the Holy Ghost, have taught us; for that would give them the Lie▪ and cause Presumption and Danger to the whole World. It is Chalked out in the Word of God: As many as walk according to this Rule, Peace be upon them, and Mercy, and upon the Israel of God, Gal. 6. 16. they must follow these Directions, who would have their Feet guided into the way of Peace. Strange! That Men should be enraged against the Consultations of their own Security and Happiness, That they should willingly keep themselves from Satisfaction of Mind. Doth the difficulty or fancied good of those Sins, hinder from laying them aside? It cannot be a harder Work▪ then to pull out the Right Eye, or cut off the Right Hand, yet if these offend Christians are obliged, or to suffer what is worse, Mat. 18. 8, 9 Yet this is not so grievous as may be imagined; for when those Lusts (as dear to a natural Man, as the Members of the Body) are rooted out, the Labour is irksome for the present, but afterwards Joy and Satisfaction spring up. They did for a Season please the brutish part, yet that train of Gild dragged after, did wound the inward parts; the Pain there did exceed all the Sweetness he ever had by the sudden Enjoyment: For the faint delight of a small time, his whole Life was rendered Miserable. But when they are driven out, the Anguish goes off in a perfect Cure, and there succeeds the delight of a sound mind. It being once freed from Gild and deadly Sin yields such Comfort that cannot be conceived, but by those who have the Blessed experience. Which none can attain unto but who actually comply with the Grace of God, according to all that is written, Tit. 2. 12. 14.  
The peaceable Fruits of righteousness are to be had by those, who are purified from all iniquity, who have knowledge in Divine Matters, and do according to it. If ye know these things, happy are ye if ye do them, John 13. 17. and miserable are they, who do not. Who have tasted the good Word of God, every thing done contrary thereto, doth grieve and vex them. This is laughed at under the name of tenderness of Conscience, but it entitles 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 itself, the Tongue of Slanderers and Blasphemers cannot render it bad. Reproaches cannot hurt it, and if compassed about with Innocency, those sharp Arrows, even bitter Words, do as little injury as if they were shot against a Wall of Brass. It is above the reach and malice of the wicked, neither can they more disturb her Peace, than Winds and Storms do the upper Region. Not the greatest external violence, much less the light breath of ●nvious Talking People, can move what is established upon the sure Foundation of righteousness. And therefore it is suspicious of those, who prefer their Credit in the World before Duty, Who had rather Act contrary to Truth, then be Evil spoken of. They may do so still, but if they knew what it was, To have a Conscience void of offence towards God and Man, they would rather displease the whole World then him only; and would lose the  of all, rather than this dear Friend within the Bosom; for if all Men living did seek out Delights and Honours to confer on another to make him Happy, they could not do so much as this alone. All the Pomp and Glory of the World, whatever can be named or is accounted dear amongst Men, do not half so much (for they extend to the outside) conduce to our Satisfaction as a good Conscience only.  
A Second Part of the Soul, is the Will; Whatever a Man doth or neglecteth, it is according to the disposition of his Will, 
Of the Will.  this inclining him to some things, and keeping off from others, according to which He Acts; Some have said, that Actions have the Denomination of Good and Evil according to this faculty, whereas the Divine Law gives that, and this is but a Power to observe or transgress against it. The Spirit of disobedience works in our Members. There is an Averseness to God, and a strong inclination without reason to run contrary to his revealed 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 execute 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 practices those things whereof he is convinced, they are not for his Good. He is sold and held Captive under Sin, which gains more Strength by being submitted unto. Now this is no absolute Compulsion and Force, (which he brought himself into) but like Slaves▪ under an hard Master, who do many things which they could refuse at the very time, but fear or other Conveniency makes them, till they can get their Liberty and Freedom. He that is most under the Dominion of Sin, is not forced to the Acts thereof, for several times he doth intermit them when they might be had. The Lascivious Wanton doth not run upon his iniquity in the Market place, as a bruit Beast among the Herd. And so it is of other kinds of Sin; but it hath such a prevalency, that for the most part he doth the ●ame. It doth tyrannize and keep in awe, not suffering him to do the thing that good is: It makes him seek out things to gratify Lust, puts unto much trouble for Accomplishment thereof, and which is an Aggravation of the Misery, when he hath made Provision to fulfil them for some time, it is still eager, and craving after more; the Acts do not satisfy, yet there is impatiency after them, and so much the more, how often they are had, Crying out give, give, and it is never enough. No Man can fulfil all his Desires immediately, for some he must tarry before he can obtain, and those intervals of Expectation are not altogether so pleasant; for others he is disappointed, both which create more Pain than the Delight of the thing wished for. In the frequent Repetition of the same he is cloyed, and the Will Commands to seek out for new Objects, when he may weary himself in the range, but can find none.  
Whosoever committeth Sin, is the Servant of Sin, John 8. 34. And yet they were betrayed into it, with a Pretence of more Freedom, and being their own Men; for not so much Original corruption, as their own added Transgression hath enthralled 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 trouble before; the thing when had, doth not satisfy; and still Desires are let out after something more: All of us are miserable and enslaved in our natural State, but God's Grace doth help and bring us out.  
The spirit of the Lord is upon me, because he hath anointed me to Preach deliverance 〈◊〉 the Captives, 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 yourselves 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 suggestions of them, as the obedient Soul is bound to live according to his Word. God's service is perfect freedom in comparison of serving divers Lusts and Pleasures; yet these stand in competition with that, so one would think Men were in love with Destruction, or they would not suffer so much to ●all into it; for less trouble rightly bestowed would carry them to Heaven. His Commandments 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 fulfil 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; Man's go are of the Lord, how can a Man then understand 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 continually, 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 Righteousness 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 rejoices to get Masterdom over the Will, for that is naturally 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 desire. 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 commensurate object for Man's vast desires. There is no other way to Contentment, but to apply ourselves 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 than what is necessary, we should be more happy than those who have greatest 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 satisfy, to fix upon the great Creator in whom all fullness dwells. As the Heart panteth after the Water-Brooks, so pants 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 desire 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 contemplation do some what fill, much more will the enjoyment hereafter.  
Whereas these here being subject to vanity, leave the mind craving and empty. What can be a greater Torment, then earnest desire after those things which are not to be obtained by all that would, and if had to be disappointed of that satisfaction expected from them? Inordinate Affection, evil Concupiscence, Covetousness have a present punishment, besides the wrath of God which cometh on the Children of Disobedience. To prevent these, direction is given in the words foregoing; Mortify 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 after 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 man's 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 compass all that he sought after, he would be dissatisfied, yea more than when he first began; for he hath spent his days and strength in a vain thing. He that succeeds most prosperously hath a abundance 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 Ancient 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 ourselves, neither could be happy in the exercise of virtue, that according to their notions, being but a barren and dry Subject, and not of so large extent as Man's capacity; so they left him hover between Heaven and Earth, and he could not any where find rest for his Soul. But our Religion (which doth more exceed their Morality, than 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 yourselves Treasure upon Earth (we are not at a loss what to do further, as they were) for we are taught and also enjoined, to lay up for ourselves Treasures 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 fullness of Joy, Psal. 16. 12. So he that in heart and mind thither ascends, and with him continually dwells, must be happy; for our Conversation 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 whatever 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 entitle them to the same hope, they would not be cumbered about many things, but be more employed in the one thing needful; When the mind Soars up to the third Heaven, it is calm and peaceable, all disturbances being gendered out of the Earth, but doth not molest who is above them.  
Thus hath been showed 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 Adam's Transgression. Lust in the wicked is the occasion 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 than 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 selfmoving 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 only 
See Gen. 18, 19  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 appeals 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 simple Eating, Drinking and Sleep as that; and so on the other side, if he were led irresistably (it is indeed by strong impulse and quickening) by grace to a Godly life, he might expect to be glorified, because he Eats when he is Hungry. The righteous judgement 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 violently put a Sword into another's hands, and grasping that, thrust it into the body of a third, he alone is guilty of the Murder, 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 Knowledge, whereby he will show himself more graciously and uprightly, 
Psal. 9 8. & 98. 9  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. Natural faculties are no more our own, than 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 signify 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 Forest; 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 stopped 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 common among Men, for when pressed to this or that Duty, the Excuse 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 manner of Wickedness; but the great judge of all Men will be no more put off with such kind of tricks, than themselves will be by such say from their servants; and it is strange that they should be such Deceivers of themselves, as wilfully 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 Trial.  
Let none accuse God as an hard Master, for though the unprofitable servant will be apt to lay the blame upon him to excuse his own Sluggishness, yet he doth not reap where he doth not sow; neither will he require the improving of a Talon, 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 persuaded to that, why the prophet Moses for further assurance repeats it, vers. 19 with the most solemn Testimony. I call Heaven and Earth to record this day against you, that I have set before you Life and Death, Blessing and Cursing, therefore choose Life.  
The affections have much influence over the will, to move it 
Of the Affections and Passions.  this or that way; these have been likewise tainted with original corruption, which hath infected the whole Man. To speak of their irregularity and abuse, is referred to some distinct Chapters hereafter; the present design is to show that God hath engrafted them into our Nature, and what is their right end, how they are to be ordered towards Happiness, as they are governed by the everlasting Gospel. The Passions are a Torment to the Wicked and occasion of Evil; so unto the Righteous are a comfort and instrument of good. The one pervert, these manage them aright; but considered abstractedly in their own Nature, are not only useful, but necessary to accomplish the great end.  
To begin with the most noble Affection, Love, which is the fulfilling of the Law. The first of all the Commandments is, Hear 
Of Love.  O Israel the Lord our God is one Lord; And thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength, and with all thy mind; This is the first Commandment. And the second is like, namely this, Thou shalt love thy Neighbour as thyself, Mark. 12. 30, 31. For this thou shalt not commit Adultery, thou shalt not Kill, thou shalt not Steal, thou shalt not bear false Witness, thou shalt not Covet, it is briefly comprehended in his saying, Rom. 13. 9 Love to God and ones Neighbour is the Whole Duty of Man; That keeps from offending the Most High, and also from doing the least injury to our fellow Creature; for self-love cannot endure any should be done to ourselves: Saith the beloved Disciple (who makes good the denomination, by inculcating and repeating this word over to the utmost delight,) This is the Love of God, that we keep his Commandments: and his Commandments are not grievous, 1 John 5. 3. By these two general, judge of all that come under them; there is no Torment in Love, but all Happiness and Satisfaction; it receives greater degrees according to its object.  
And then how exceeding must that be, which arises from the infinite God? The joy of that Soul is unexpressible, who perfectly love him: That strangers may conceive somewhat thereof, and come over to partake of it; if they would be fully convinced in the Heart, what every one will own with the Mouth, it is requisite to lay down particularly; there is all the reason in the world that we should love God, yea the very same why we love any thing. This is either the excellency of the thing itself, 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 compliment (that is only for poor imperfect Creatures) to be used towards him, for we cannot say more then really he is, nor attribute more Good, Glory and Honour then doth belong, and is in him. We love a single Man for his Goodness, Wisdom, Uprightness, Beauty; now they are but shadows and little in the Creature, but he is the Original and Fountain of all, much more than all, than 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 fullness and eminency dwells. As for the relation he humbleth himself to have towards us, there is a jealousy 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 God's goodness towards them, they would suspect it more under a flourish of words; and therefore cannot be directed any where better than to his revealed Will in Scripture which speaketh plainly, John 3. 16. Rom. 5. 6, 7, 8. 1 John 3. 16. Psal. 63. 3. Psal. 73. 1. Deut. 7. 9 Psal. 145. 20. Jer. 29. 11. Jer. 31. 3. Psal, 68 19 Look upon his whole Book, that excellent Law he hath given, that Love and Grace manifested by Jesus Christ. Examine it altogether, consider throughly the design of the whole, He will have all Men to be saved, 1 Tim. 2. 4. Even Heathens and those without: He is not willing that any should perish, but that all should come to Repentance, 2 Pet. 3. 9 This is said as to the Scoffers mentioned, vers. 3. and the worst of Men; Reflect further on those good and comfortable things, he hath given us to enjoy: He doth good, and give us rain from Heaven, and fruitful Seasons, filling our hearts with food and gladness; so much for the use and delight of our outward Man, and then it is certain he never designed the misery of that. He hath done the same equally extensive, Isa. 55. 1 John 7. 37. as to our better part; which appears by the Frame, Powers, and Tendency thereof. All things are established for the present contentment and Eternal Happiness of us all, both Body and Soul and Spirit, to bring us to the greatest Glory and Exaltation we are capable of. If we would suffer ourselves to be throughly made sensible, God hath a love to us, the enmity in our nature would be taken away, and we should be reconciled unto him, as will appear more and more by a full knowledge of his ways, and our doing according to them. Draw nigh to God, and he will draw nigh to you, Jam. 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 show 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  of Men. We must be zealous for his Glory, contented to suffer Shame, Reproach or any Inconvenience for him: We are to side with him against the World, and the corruption therein; a sense of his favour and assurance of his 
See Exod. 32. 26.  reward, will make amends for all the seeming disadvantages the other may bring on us. All Acts and Offices of Religion are Pleasant, and this keeps in all Obedience: Love is a constant Principle always abiding on the Soul, for it hath a Complacency therein, and Dictates at all times, to do all things wellpleasing in his sight whom we Love. Take good heed therefore unto yourselves, 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, Affliction, 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,  towards Men, was sung at the Birth of Christ our Lord, who 
Of Love to ones Neighbour.  fulfilled it by that excellent and improved Law, he gave unto us: Ye have heard that it hath been said, thou shalt love thy Neighbour 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 otherwise 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 recompense of God, for having obeyed his Command. We are obliged to do more than is common to Men, to manifest our Faith and Dependence 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 just and unjust. God is provoked every day, yet he is strong and patiented; 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 loses 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 
Jud. 15.  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, than it is granted by all to be better than 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 manner of Evil of him falsely for Christ's sake, his Religion and Good Conscience? They cannot torment him in this, for he applies 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 Breastplate of Righteousness. Say of one another signify nothing, We are all to stand at God's Judgement Seat, and who have assured Evidence of being approved, Detraction there doth no harm but increases our reward, that we can hearty 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 entitle 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 seethe 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 Bosom, 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 enjoined 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 another, John 3. 35. But we, that are reserved to the dregs of time, are strangely ●egenerated from the Practice of our Fathers, living 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 by't and devour one another, Gal. 5. 15. If restrained by Laws of the Country, which preserve outward Peace, yet still are snarling at one another. 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 determined 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 Malice and Revenge, Strife and Envying, Hatred and Variance, he hath the Name and show of Religion, but nothing of the benefit 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 thereof; 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 common 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 observe it. Who have Conscience towards God, do as in his sight speak unto Men, knowing that from him Dissimulation cannot 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 than 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 Brethren, 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 another. 
1 Cor. 1. 12.  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 Nicknames. Be not ye called Rabbi, for one is your Master, even Christ, and all ye are Brethren, Mat. 23. 8. The Disciples were called Christians first in Antioch, Acts 11. 26. and aught to have never been called any thing else; for men's Persons (seeing that the Apostles 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 utmost Malice among Men, to the Destruction of Charity and 
Luke 10. 29.  Peace. It is observable, that Christ explaining who was Neighbour to him that fell among Thiefs, 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 show Mercy and Love to those of a different persuasion. We are all Members of one another, and aught to be united under Christ our Head.  
Behold how good and pleasant it is, for Brethren to dwell together 
Ps. 133. 1  in Unity. Much Happiness arises from true Friendship, and there is none comparable to that which is built upon the firm Foundation 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 Civility, none is like that which results from Goodness and Duty. The chiefest Love is to be showed 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 Covenant of Grace, yet we know not how soon they may come in; however we are to love them as they were made after the similitude 
Jam. 3▪ 9  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 Satisfaction in Love, any Blessing in Peace, any good in mutual kindness 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 
Of Fear.  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. 
Mal. 1. 14. Ps. 95. 43.  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 God's 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 received; we struggle, we give backwards and break these Bands asunder. His love is despised, than he sends forth Threaten 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. Sanctify 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 than him, so it is a Provocation and Contempt to fear any thing more than him: Either to neglect Duty, or commit Sin for any 
1 Pet. 3. 14, 15.  terror 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 wander 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 God's 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 frighted with weeping and gnashing of Teeth, neither can be bear with the groans and tediousness of a miserable Eternity. Those which run after any thing to hinder a little Discontent of Mind, and Melancholy (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 surprised the Hypocrites: Who among us can dwell with devouring Fire? Who amongst us shall dwell with everlasting burn? Isa. 33. 14. for they would be rid of a little pain and uneasiness. Even those gallant Spirits who pretend to fear nothing, must be moved at such things. Perhaps you do resolutely suffer those Wounds received in defence of King and Country, 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 Ignominy. 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 
Ezek. 22. 14.  continuance. Though some are apt to say: Tush, God we care not for him, yet if they seriously consider of his Judgements, they must tremble and fear before him, Rev. 6. 15, 16, 17. However 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 Almighty, yet let them prepare to meet the Lord of Hosts, the God mighty and terrible. Are they stronger than ●e? But should a 
1 Cor. 10. 22.  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 
Deut. 32. 41.  dies, who will repay to every one according as he deserveth? Let him whilst he is yet in the way, harken to those gracious Words: Fury is not in me: Who would set the briers and thorns against me in Battle? 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 perverseness 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 Cowardice, he pretends to be above that, and fears nothing; What an unaccountable thing is it, that a little Earthworm 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 tremble 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 profane abominable Wretches resort to continual Company and Sensuality to stifle 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 Threaten are sufficient to work upon it, for the same things do terrify now, and if those were present and visible in like manner, the stoutest Hearts would run and be at their Wit's 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 Threaten, Who would be the Servant of the Lord? For now there being both, and other Arguments to yield to his obedience, that if we believe and consider of them, it is impossible that we should do otherwise then assent and be actually persuaded by them, yet still for want of that few are throughly brought over: But if these were taken away, none would serve God; and his Church would be like the wilderness. No Homage (though most just and due from us without) would have been paid unto him without Expectation of future reward, Neither is he worshipped, as though he needed any thing, Acts 17. 25. for he wants not the Services of Angels, much less of sinful Men. His Glory and Happiness was infinite and complete before the World began, and cannot receive the least addition: He created man to take him up unto himself, and out of the good pleasure of his will, hath ordered him to dwell on the face of the Earth, to try whether he will be obedient and a fit inhabitant for Heaven; and hath placed on the other side of him a Land of Darkness, of Dragons and Scorpions, where the Shadow of Death and no Light is, that if he will not come whither he calls and invites him, he may as a just recompense of his stubbornness and transgression fall into the other. In the mean while it is made known and he is liable thereto, that he may flee and get away; it is decreed he must take up his everlasting habitation some where, and seeing that is so full of misery, he should now seek out the new Heaven and new Earth, where dwelleth Righteousness. If we were to sleep for ever, or to be as we were before our Birth, we should not esteem of, and consequently not labour after the rest that remaineth for the people of God; But now it is his Decree and Ordinance, that if we should miss thereof, we must necessarily drop where is no rest day nor night, so we are obliged out of self-love to endeavour more diligently after the other. There have been some of Opinion that to talk of Hell is not agreeable to the Gospel Dispensation, and that fear should be banished, alleging, 1 John 4. 18.  
For what end did God put it in Man, but that hereby he might be stirred up to shun the approaching Evil? Why hath he told the World thereof by his chosen Messengers, but that they might escape it? If it be not agreeable with the Gospel, Wherefore is it so often spoken of therein? John (who was sent to prepare the way of the Lord) Preaches of the Wrath to come and unquenchable Fire, Mat. 3. 7, 12. A little after, the Author of the New Testament speaks of utter Darkness, weeping and gnashing of Teeth, Mat. 8. 12. Everlasting Fire and Punishment, Mat. 25. 41, 46. The like was the Doctrine of his Apostles, 2 Pet. 2. 9 2 Pet. 3. 7. Rev. 9 6 & 14. 10, 11. & 16. 10, 11. & 21. 8. Jam. 2. 19 & 5. 5. Judas 5, 6, 7, 13. Lastly, he who came after them all, as one born out of due time, delivered the same, 2 Thes. 1. 9 Knowing therefore the terror of the Lord, we persuade Men, 2 Cor. 5. 11. So those, who make this objection, differ in judgement 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 Ambassadors and Stewards they say they are? Have they not him for an Example? Are they wiser than he? Why should not all the Arguments, which God hath given in Scripture, be made use of to exhort unto Duty? amongst which this is powerful and apt to prevail; for though indeed Love is the most excellent and abiding principle of Obedience, yet the terrors of the Lord do more effectually persuade Men, which will drive when the other grows faint and languishing. Because of the little smart and irksomeness, there is an unwillingness to speak or hear thereof; but it is an odd kind of Mercifulness to let Souls drop into Hell, rather than a little disturb them before hand with the rumour thereof, and they had better suffer that then the thing itself. 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 Woe and Cursing, Tribulation and Anguish against it, and their own Conscience accusing them of sin, and that they are now subject unto all those threaten 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 lest it should be their ruin. This conversion proceeding from such motives as God hath given in his Word, is acceptable with him; By faith Noah being warned of God of things not seen as yet, moved with fear (observe that) prepared an Ark to the saving of his House, Heb. 11. 7. And others save with fear, Jud. 23. After our Lord assures us of the joy over one sinner that repenteth, Luke 15. He brings in the parable of the Prodigal Son, who was ready to perish for hunger; the consideration of that, and not any love to his Father caused the resolutions of going home, yet he was kindly received who was so little worthy of it. So one roused up with fear comes to repentance, and seeing Gods wonderful compassion towards him, notwithstanding his former sins and provocation, which are all pardoned according to his gracious promise, Isa. 1. 18. Now his former hatred and averseness 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 consummate by love; and then living and being established in all Obedience, he comes to that perfect love which casteth out fear, 1 Joh. 4. 18. For having peace towards God and forgiveness of past sins, he is not tormented with affrightful thoughts of Damnation; for though heretofore he was an Adulterer, or Covetous, or a Drunkard, now he is Washed, ●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 
Psal. 2. 11. Psal. 89. 6, 7.  things and a poor Worm, so it is requisite to preserve a reverence for his awful Majesty, and not to think or speak of him as an equal. It is the constant stile of the Old Testament, and also a Gospel precept, Fear God, Luke 12. 4. 1 Pet. 2. 7. We are likewise obliged to be somewhat fearful concerning our own Salvation, Heb. 4. 1. Rom. 11. 20. Phil. 2. 12. 1 Pet. 1. 17. To do this is not Tormenting, but stirs up carefulness, and puts upon all things to secure it, Happy is the Man that feareth always, Prov. 28. 14. From which proceedeth a good Life, thence a good Conscience, and then is no fear; none that is Slavish or hath Torment.  
A third Passion is Joy, which word denotes Happiness, and is often 
Of Joy.  enjoined in Scripture; for thou commandest all things which may do good, O thou Lover of Souls. Let the Righteous be glad, let them rejoice before the Lord, yea let them exceedingly rejoice, Psal. 68 3. Behold my servants shall rejoice. Behold my servants shall sing for joy of heart, Isa. 65. 13. Thou shalt rejoice before the Lord thy God in all that thou puttest thine hand unto, Deut. 12. 18. This joy is not taken away, but increased under the Gospel; The ransomed of the Lord shall return and come to Zion with Songs, and everlasting joy shall be upon their heads, Isa. 35. 10. This the Prophet who saw his coming foretold, and so it was at the first appearing of Christ our Lord, Luke 2. 10, 11. He having now accomplished the work for which he was sent into the World, there is sufficient matter of gladness. Many righteous Men have desired to see these days; The whole Gospel, by which is established a better Covenant, imports what the Apostle doth repeat in his exhortation, as if it could never be pressed enough; Rejoicing in the Lord always, and again! say rejoice, Phil. 4. 4. This is the Lord we have waited for, we will be glad and rejoice in his Salvation, Isa. 25. 9 Which is the happiness of Heaven, the clear manifestation thereof to the World, and the possibility we are put in to partake of it. As than it will be a delight to remember how we came through this dark and troublesome Vale; so whilst we are here, we should lift up our hearts with expectation thereof. Accordingly the good Men of old time did, who had but the Glimmering whereof we have the fuller Light: If the heir of a Kingdom or a good Estate is so transported with conceits and fancies of future good, it cannot be thought absurd, that who have the evidence and hope of such an exceeding eternal blessedness (which will be one day revealed) should be proportionably pleased with the foresight and 
John 16. 22. Gal. 3. 22.  assurance thereof. Accordingly that Christian who hath a real interest, hath also a sensible rejoicing therein, which doth exceed all the pleasures and imaginations here. What results from gross and sensual things, is not worthy to be compared with pure and spiritual; yet God as a most Bountiful Master to his Servants, hath given them many things here for recreation and delight: He doth deny nothing which is good and convenient for us; We are all to admire and comply with the Riches of his Mercy and Love, who hath placed into our frame this affection of joy, and hath provided things proper for it, and hath done as much as lieth on his part to complete the great end of our being happy.  
How then came Sorrow in? God made it not, neither hath he pleasure in the grief of the living; but it came in through Sin and 
Of Sorrow  Transgression, Gen. 3. 15, 16. It was the effect of man's own disobedience, and was justly inflicted on him as a Punishment, so it is continued of every sin besides. As such God ordained it, but in the beginning when he made Male and Female, he did not implant it into our nature; we now come into the World crying, for we fell and were corrupted with our forefather; Sin is interwoven into our very flesh, and as the necessary consequent thereof sorrow also. The Conception and Birth of our Lord was different from ours; in him was no sin, yet when he came into the World to make his Soul an offering for sin, He was a Man of Sorrows, and acquainted with Grief. The Lord hath laid on him the iniquity 
Isa. 53. Mark 14. 34  of us all, yet it pleased the Lord to bruise him, he hath put him to grief, so great that he poured out his Soul unto Death, and bore the sins of many. But now since he hath borne our grief, and carried our Sorrows (O astonishing goodness of the Son of God) we are so far from sinking under them, that these also (I speak Mysteries) tend to our Happiness. Whilst we look on him, whom we have Pierced, and Mourn for him as one Mourneth for his only Son, 
Zec. 12. 10 Isa. 63. 9 1 Thes. 1. 10.  even then considering how, in his love and in his pity he hath redeemed us, and hath delivered us from the wrath to come, an holy joy will arise. When we reflect that he who did drink of the Brook in the Way, hath now lifted up his head above Angels, Principalities and Powers; Wherefore God hath highly exalted him, and given him 
Phil. 2. 9  a Name which is above every Name; Our Sorrow is turned into Joy for the exceeding and glorious condition Jesus (whom our Soul 
Heb. 12. 1.  loveth) is in at this time; If ye loved me, ye would rejoice, because I 
Cant. 1. 6.  said I go unto the Father: This he said before his bitter Death 
John 14. 28.  and Passion, and now may seem to speak to all the World what he did once to the Daughters of Jerusalem. Weep not for me, but for yourselves; Are you troubled at those cruel sufferings I have undergone? My Father's 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 yourselves who are in the Wilderness, for the tribulation in the World; and more especially weep for those sins which occasioned what I did suffer; forsake them, and come to me: If ye pretend to be sorry for me, and this doth not follow, that is, to cry out Hail King of the Jews, and crucify 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 Bosom; yet when he took sin upon him, had the full Vials of wrath poured forth, as is evident by his Agony and bloody Sweat, by the pains he endured on the Cross; His sufferings were so exceeding, that none but he who traveled in the greatness of his strength, who was mighty to save, and therefore could endure.  
The consideration of which should make us abhor ourselves, 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 sorrow required under the Gospel, for Godly sorrow worketh repentance to Salvation not to be repent of; for behold this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea what clearing of yourselves, 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 encouragement 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 sincere contrition, know it to be true; even whilst they were pouring 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 humble, 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 God's Favour, and the light of his Countenance. Our infirmities and imperfection do take away the feeling thereof; whereof 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 hid 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 regard him, because of his small and mean condition; there is another gracious promise, Isa. 66. 1. 2. Some do highly esteem a kind word, or pleasant aspect from a great personage, and shall so little 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 than 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 than he who hath the King's 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 say 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 
Luke 6. 21.  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 laughter be turned to mourning, and your joy to heaviness; Humble yourselves 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. Therein is nothing but Vexation, and therefore to be taken away: Christianity hath showed 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 conceives 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 therefore is greater reason they should be the object of our thoughts and care, than 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 six 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 before. 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 Forefather, which also in a great measure is taken away by Christ) yet he is comforted by God's 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 Consolation 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 sense 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 
Of Ange● and ●eal.  become instrumental of obedience and productive of good. When conversant about holy and divine things, it is Zeal; the nature whereof may be understood from Mark 3. 5. John 2. 17. Psal. 69. 9 & 119. 139. Acts 18. 25. Mat. 24. 12. Leu. 20. 4. It doth arise from the love of God, causing a vexation of mind and indignation at those who dishonour him; He is revealed in those several relations of King, Father and Master; so his Subjects, Children and Servants are bound to stand up for his Glory and Honour, when any thing is done that seems contrary thereto. If this Duty were not mentioned or required in Scripture, as it is, Tit. 2. 13, 14. Rev. 3. 15, 16, 17. and by many Examples, yet manifest reason teacheth it. Where is love 
Num. 25. 11. 13.  of God, there must be Zeal: Which shakes off Negligence and Sluggishness 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, Leu. 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 harkened unto; the Satisfaction of a good Conscience requites for all evil entreaty in the mean while. If they Curse him who stands up for God's cause, he takes it patiently, knowing the time will come when the Lord will arise and maintain it himself. Those who are the offscouring and filth of the World, the contemptible ones of the Earth; yet when God cometh with his Holy Angels, the Scene will change, and themselves will be the 
1 Cor. 6. 2, 3.  same who think and would make these so now. Indeed Zeal doth draw on Reproach, Contempt and Evil Say; and therefore some would not have it be used because of these inconveniences. But surely they do not consider, or not believe the Promises, as particularly, Luke 6. 22. Who have made Conscience to serve God in all Duty, were in past Generations esteemed Fools, simple and ignorant People, despised, defamed, evil entreated; under the Law, They had trial 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 perilous times, Where they receive his Name, but do not obey his Doctrine; make so much outward Profession as to entitle 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 alleged, they do not condemn or speak against the good Actions of others, but their way of doing; they cannot approve of that forward indiscreet zeal (it is their own Phrase) and making so great Pretences in the Eye of the World; for say they, Men may be good Christians, and yet not seem so outwardly.  
If it were sufficient to be a Christian only within, this would take away the Crown from the Martyrs, and accuse them of Folly, for according to this supposal they might have believed on Christ, and have kept their Faith to themselves, and so have escaped cruel Torments and Death. But this they did not, knowing what was written, Mat. 10. 32, 33. Rom. 10. 9, 10. 'Tis replied, the Case now is altered, We do not live amongst Heathens, but in a Christian Country: it is taken for granted, that every one believes Jesus to be the Son of God, what need of so much Profession? But are we not amongst Infidels in heart, Profane, 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 Rail, 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 Practice of the World; the Prophet doth arm those of his own and succeeding times. Harken unto me, ye that know righteousness, the People in whose heart is my Law, (this is a peculiar manner of expressing Gods Sincere and faithful Servants) Fear ye not the reproach of men, neither be ye afraid of their revile, Isa. 51. 7. Our Lord Christ doth severely threaten his Followers, if this device of the wicked should take effect upon them; Whosoever shall be ashamed of me, and my words in this adulterous and sinful Generation, of him also shall the Son of man be ashamed, when he cometh in the Glory of the Father with the holy Angels, Mark 8. 38. It is said Words indefinitely, and therefore extends to his Doctrine and Commandments; and so it is not called Jewish or Heathen, but the same Character which belongs to our present Age. He is ashamed or afraid of his Religion, that will not own it. If he shrinks back, and would not be thought Godly when he is so secretly, this proceeds from Pride and sinful Modesty. When the Name of God is blasphemed or taken in vain, the way of truth evil spoken of, Wickedness commended, every one that feareth God is obliged to speak out in Reproof, Vindication and Contradiction. Zeal was typified by the Fire that shall ever burn upon the Altar, it shall never go out, Leu. 6. 13. Can that be, and yet not seen? Is any zealous for God, hating Corruption 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 Pharisees which is Hypocrisy, 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 Glorify your Father which is in Heaven, Mat. 5. 14, 16. If ye are a peculiar People, you will be taken notice of; if zealous of good Works, they will be known. If you do not sound a Trumpet, and blaze them abroad yourselves; 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 yourselves in his sight, and not as unto Men. None should refrain from doing good, because others may come to bear of it; no more than forsake the assembling of ourselves together, because others see us go to Church. Neither (as the manner of some) is this to be done only on the Lordsday, but as we have opportunity on every day, for so they did in the first Ages of Christianity, Luke 24. 53. Acts 2. 42, 46. The Pastors were then an Ensample to the Flock, Acts 3. 1. However strange or precise it seems now to go to public Worship on a Week▪ day, it was as unusual then to neglect it. Who considers the Relation 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 show; There is a good and middle way, between too much Affectation on the one hand, sinful Shame and Lukewarmness on the other: Both extremes are to be avoided, but indeed the first is safe, if the heart be sincere, throughly purged from all Hypocrisy 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 affected 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 multitude, 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 judgement 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 surmisings against him. If some are more diligent in the Worship and Service of God, we ought the more to rejoice, and glorify 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 cannot be justified on Fellow- Christians. It is sufficient to bear Reproach from those without, but it is more grievous when it comes from the same Household of Faith. However Grace and Wisdom will despise the Shame, and enable to take Pleasure in infirmities, 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 misguided, it hath done much mischief to the World by horrid Cruelties, Massacres, Rebellions, Persecutions. The time cometh, that whosoever killeth you, will think that 
That of Isa. 11. 9 is observable for the reason there added.  he doth God service. And these things will they do unto you, because they have not known the Father, nor Me, John 16 2, 3. Said our Lord to his Disciples and Followers, which hath been fulfilled 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, ripped up Infants out of the Mother's Belly, shed the Blood of the Saints like water throughout Christendom. All this, and more hath been done by those, who in their own Opinion 
Luke 9 55.  were zealous for the Prince of Peace; He came to save men's 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 Jesuits; 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 Bloodthirsty minds. The silly People laden with Sins (and perhaps willing to make Atonement by murdering of Heretics, which did increase their Gild 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 Scriptures, 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 Ministers 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 wild 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 Directions of the New Testament.  
Some on the other hand have read the Scriptures; but through misinterpretation, or rather wilful perverting some places of the Old Testament, have cried 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 than 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 Doctrine of Nonresistance 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 punctually observe their own Traditions, and are very exact in paying Tithe of Mint, Anise and Cummin, but omitted the weightier Matters of the Law, Judgement, 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, than Holiness and the Love of God, their own Conscience knows, and their Actions have discovered. We should be zealous for every thing according 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 necessary and must be done, the other if Authority had not established 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 
Of Hope.  ourselves. 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 lie promised 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 general 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 entereth into that within the Veil, 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 Earthly 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 than is possible to conceive. That may serve to stir us up; but otherwise it doth not signify 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 obtain, for he is faithful that promised, Heb. 10. 23. The way and means are showed 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 Obedience and Action, otherwise it is vain and false. It is an idle and dangerous Delusion to flatter ourselves 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 Money 
1 John 5. 3.  or Estate here on Earth? Why will it not provide him necessaries for Life? Every one Laughs at him, who doth neither Blow 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 Inhabitant 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 eateth, 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 Judgement, and is throughly roused 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, than 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 Liar, for fear he should manifest the contrary on themselves: 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 Idolaters, nor Thiefs, 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 Judgement of God is according to truth against them which commit 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 perversely abuse, Rom. 4. 18. as think to be saved with hoping 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 Presumption, directly contrary to Scripture. And if he will for all trust to go to Heaven, every common Beggar that lieth upon the Dunghill, hath greater Reason to expect to climb up to the real Throne of Majesty, and be King over this whole Nation, for there is no impossibility in this, as in the other, It being impossible for God to lie, Heb. 6. 18. When a wicked man dieth, his Expectation shall perish: and the hope of unjust men perisheth, Prov. 11. 7. Neither doth it avail much in this Life, it may stifle the affrighting thoughts of Damnation, but yields no true Peace and Comfort. It standing upon weak and rotten Grounds must not be searched, for than it would totter and vex the Man that entertains it. But if he would not be deceived in the greatest Concern of his own eternal Happiness, he might know, that if his hopes now will not bear a through Examination, it is Suspicious they are false, (for true Gold will abide the Fire) and then they will not pass for true in that day, when the Lord shall try all things. If himself should strictly consider, he would spy out the deceit, much more will the allseeing God; He will judge the secrets of Men by the Gospel, the reserved and innermost thoughts; which if here suffered to come out would defeat the vanity of all his hopes. But this would be disquietude, he must not cast them off, for he is willing to save his Soul; then suffer thyself 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 God's 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 itself on? Or if he thinks he can, yet heed must be taken that it be not falsely applied, for that would be like foolish Pilots, who fancy they see the Shore, and make towards it, when it is quicksands, in which they coming near are Swallowed. Alas! just upon sinking they discover the deceit, but if they had before, they had avoided it; The Sinner dropping into the bottomless Pit, then is fully sensible of the falseness of all his former hopes, but if he had been so wise in the day of Salvation, to have trusted unto them no further than they were to be made true and steadfast out of the Word, he had never came to this. Then perhaps Satan (working with all deceivableness in them that perish) might beat off from examining themselves throughly, representing such thoughts as Melancholy Fancies, tending to despair, which they must drive out of their mind. But they should consider whether such do necessarily arise from Scripture, for by that all must be judged at the last day. And if we would judge ourselves, we should not be judged, 1 Cor. 11. 31. We might know before hand how it will go with us; if one hath a title to the Heavenly inheritance he must make it good out of this Statute Book, which God hath made for his government over the World; according to which is to be distribution of rewards and punishments; from Deut. 29. 20 Rev. 3. 5. It appears that every common person hath a name in the Court-roll of Heaven, and we are to arrive there upon the performance of such conditions in the mean while, so plainly laid down that every one may know whether he doth them or not. The Case being thus, it is the wisest way (now being the only time of doing them) to read that Book to see whether all things are done that are written therein, and if not, to do them whilst we may correct what is amiss, then to go on slightly and negligently, not much minding it before hand, lest when the Book is opened, Rev. 20. 12. Such and such things may be found wan●ing or mistaken, and so the most inestimable good is lost for want of a full examination and knowledge. This disappointment will be more tormenting and argue of folly, because than 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 consider. And therefore lest 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 ways: if they are straight when examined by the rule of Scripture, there is no fear; but if contrary, they must be forth with amended by it.  
Neither think this the way to despair (which is the only Objection against sound Doctrine) but to be converted and healed. If one is in a damnable State, the greater danger is in not being sensible thereof, but none at all in knowing it, for he may recover out as soon as he will; let him repent and do so no more, no longer trust unto those errors and mistakes: If he is not yet come up to that fitness and Qualification for Heaven, it is no hindrance but he may endeavour after it, he may come up to such a degree of eminency and perfection before he die, and at present may do somewhat towards it. God's Mercy and Pardon is to the greatest Sinners upon true Repentance; there is no necessity for any one to continue in his sins, and when he forsakes them, the promises do presently belong to him, see Isa. 55. 7. Ezek. 18. 22. So again the threaten are not absolute, but only hang over the impenitent; this word Despair is more often talked of then considered; for in property of Speech it is opposed to Hope, and is a distrust of God's Mercy, when there is good evidence in holy Writ that he may be partaker of the Promises. But if one can challenge no property in them because of his wicked Life and Conversation, or lives in one sin impenitently, to which damnation is threatened; this cannot be said to be despair, because as long as he remains thus, he hath no ground for hope, no more than 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 Say, the sense of Good and Evil, Truth and Falsehood is confounded; that passes for despair, which is but the right pronouncing of one's condition 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 men's committing and holding fast those sins to which the threatening 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 falsehood hid 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 
Psal. 146. 5.  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 
Tit. 2. 13.  God and our Saviour Jesus▪ Christ, and so shall be ever with the Lord. 
1 Thes. 4. 17.  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 
Rev. 21. 4  Pain, nor Crying; Those which have the sure expectation of a Kingdom or good Estate, do not grudge at some small inconveniencies in the mean while, the thing waited for will make abundant compensation; 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 
Heb. 12. 2.  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 steadfastly 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 patiented therefore Brethren unto the coming of the Lord, behold the Husbandman waiteth for the precious fruit of the Earth, and hath long patience 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 show the same diligence, to the full assurance of hope unto the end; that ye be not Slothful, but followers of them who through 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 joining 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 Wilderness before they came unto Canaan. Jacob served seven years for Ra●hel; in every temporal end there is foregoing labour and expectation (which none doth so much repine at) all which do instruct what is like reasonable, we should do but the same for Heaven, as others for the things of this World. The excellency and greatness whereof will be a more sufficient recompense 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 sweetness at the very time by consideration of the victory, the incorruptible Crown, the pleasant Country we shall at length possess ourselves of. The thoughts of this doth make us fight courageously, putting 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 
Acts 20. 23, 24.  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 yourselves that ye have in Heaven a better and enduring substance, Heb. 10. 34. Rejoicing in Hope, patiented in Tribulation, Rom. 12. 12. That looks o●t to the end what we shall come to enjoy, not minding 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 Shipwrecked; if they once set a shore, it matters not what they have undergone, but rather it is more pleasant, 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 according to the rules given them, they shall at length arrive at the most fair Haven that ever was? Come fine weather or foul, gentle gales or Euroclydon, fears and perils they are contented; all things are possible and sweet to them, who have this expectaon.  
But the last and greatest is behind, as they are just going into harbour; It shall bring him to the King of terrors, 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 risen 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 sense and misery; in the mean while this is our comfort that it will not be long there. Indeed it will be somewhat longer and to more disadvantage, then of whom it is written, Psal. 16. 9 All we have sinned, 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 ministered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour 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 upon this errand; All the promises are theirs, in all time of Tribulation, 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 
A summary of the preceding Discourses.  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 passed 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 than 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, Judgement and Hell. There is more contentment in rejoicing in the Lord, then worldly delgihts, loud laughter and hearing all manner of Music. Godly sorrow and contrition hath been showed to be less grievous, than cares, trouble and discontent for the things of this World. Who is zealous for God and true Religion, hath more rest in his Soul, than those who are so for their own honour and reputation, and are tormented with the least disgrace or evil surmising. And lastly, the assured hope of glory brings more comfort, than 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 Passions. 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, 
Of Temptations.  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 overcome, thou art undone for ever. This is the good fight, Here is the Faith and Patience of the Saints; they cannot now enjoy perfect and absolute happiness, but this they are to contend for here, being reserved for them who shall be found worthy in another 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 persuade 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 something 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) 
See Deut. 8. 2.  none can compel, and by the assistance of his Grace, which is made known unto Men, they may be all resisted. The excellency of Man's faith and service unto God appears when he holds fast to that, notwithstanding Solicitations 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 obedience. 
Job. 1. 10.  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, than 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 signify no more than 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 roaring Lion walketh about seeking whom he may devour, whom resist steadfastly in the faith, 1 Pet. 5. 8, 9 God hath given us power, and here commands thus to do; We are to our sorrow told, he is come down unto us having great 
Rev. 12. 12.  wrath, because he knoweth he hath but a short time. He doth not now so universally tyrannize over the bodies of Men, as he did before our Saviour's coming into the World, but tries by subtle wind and insinuations to glide into the heart, or suggests evil Thoughts, spiritual Pride, Unbelief, Disobedience. We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin, Heb. 4. 15. So temptations may be without sin, as where is no consent unto them, but an abhorrence and utter disowning of them in the mind. It is expedient to cry out, the Lord rebuke thee Satan; if any thing comes never consent, the Lord pardon the iniquity of my thoughts, and reject them with more abomination; fly to the Lord Jesus for help, for in that he hath suffered being tempted, he is able to secure them that are tempted, Heb. 2. 18. Say over his Prayer more earnestly, learn from his example, Mat. 4. To beat back the temptation with, Thus it is written in the word of God. Then thou mayest know assuredly, thou shalt never fall away utterly▪ through all his subtlety.  
As for other Temptations of the Flesh and the World, it is the 
The Conclusion of the whole Chapter.  design of the following Pages to confirm Man against them. Man hath been surveyed in his Thoughts, Words, and Actions, in the several Ages of Life, in Body and Soul; and he may be truly Happy if governed by the Law of God. He may enjoy greater good, and be free from more evils, according to this State of imperfection and beginning. He is a Creature built up by the wonderful working of God for Happiness, and another Life. All the Members of the Body are compacted and knit together, the Powers of Soul are rightly framed, made capable and designed for this great End. Now as all these have dependence upon each other, for Constitution of the whole Man, they are linked together for his Being; so every one of them singly and jointly 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 itself 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 sours our whole Nature, and makes it unmeet for our Master's 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 Summary Conclusion of all, that they should teach all Nations to observe all things, whatever I have commanded you, Mat. 28. 20. These are the only terms, upon which our Happiness is to be had, and who will not take it upon them, he may go without, he hath no share nor Lot in this Matter. This is the pearl of great price; if he will not Sell all that he hath, and give to the value the Lord▪ Jesus hath put upon it, it is all one as if he bid nothing, he may let it alone. It is just, if we expect this good thing from God, that we should come up to those Conditions, upon which, and no other he will Communicate it: For he hath created the whole Man, and therefore is no Reason, why he should be served by piece-meal. We are bought with a price, so upon both Respects of Creation and● Redemption, we ought to Glorify God in our Body and Spirit, which are Gods, 1 Cor. 6. 20.  
Alas! What are we to make so much ado? That we will as it were Capitulate, and know for what Reason, before we submit to his obedience. Man is a Worm, and the Son of Man is a Worm, Job 25. 6. If we respect his outward shape, he seems a contemptible Creature. When he appears nake● and stripped off those Ornaments he so much Prides himself in, the Beasts are not so ugly in our sight. So little doth he appear in reference to the other Works, that the Psalmist might very well admire, O Lord when I consider thy Heavens, the work of thy Fingers, the Moon and Stars, which thou hast ordained; What is man that thou art mindful of him, and the son of man, that thou Visitest him? Psal. 8. 3, 4. How much do they exceed him in Beauty, Greatness, duration and usefulness? The Heavens declare the Glory of God, and the Firmament showeth his handy work, Psal. 19 1. They all observe the Rules he hath given them; Whereas ●ullen Man doth not ascribe the Honour due unto his Name, and will not so much show forth his Praise as he ought; who will not speak out what he sees 
Psal. 145. 10, 11, 12.  and knows, which is justly required, but perversely denied. As if this was not sufficiently provoking, he makes it his business to dishonour God and break all his Laws. Who is but a depending Creature, hath all from him, and yet Transgresses his most reasonable Commands. But how will he Answer, when God shall plead with him? How will they be able to stand before him? Who dwell in Houses of Clay, whose Foundation is in the dust, which are crushed before the Moth, Job 4. 19 Yet this vain Man, whose breath is in his Nostrils, who is not to be accounted of (I tremble to think upon it) continually displeases him, who keeps it in, who holds his Soul in Life. This Worm wriggles and shows all the spite it can against his Master. Most certainly these things ought not so to be.  
The Lord hath made all things for himself: yea even the wicked for the day of evil, Prov. 16. 14. If he is not glorified in our Salvation, he will be in our Destruction. When God arose to judgement, 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 rather, O God, that Man were Righteous, but if not, thou art not the less glorified. Whether he be so or not, redounds upon himself. If he will be Happy, nothing is wanting on God's 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 Condition through his own do, 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 Reason 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 showed 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 unto 
Isa. 2. 3.  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 
Mich. 4. 2.  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.   

CHAP. III. OF KINGS.  
The necessity of Government in Order to Preservation and outward Peace. Of the Person of Kings, wherein it is showed particularly, that all their enjoyments cannot make them Happy, but their Happiness is to be had in God only, with an Exhortation and Direction thereto.  
I Have said, ye are Gods, But ye shall die like Men, Psal. 82. 6, 7. You are Partakers of the same Flesh and Blood, subject to the same weakness and frailty with the meanest, but that Divine stamp of Sovereignty makes the difference There is no Power but of God: the Powers that be, are ordained of God. He is the Minister of God to thee for good, he beareth not the Sword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that doth evil, Rom. 13. 1, 3, 4. Should the King immortal, eternal Exercise the Authority by himself, we are not now able to endure his glorious Presence: We cannot see him and live. When he revealed himself upon Mount Sinah, and all the People saw the Thunderings and Lightnings, and the noise of a Trumpet, and the Mountain smoking, and when the People saw it, they removed and stood afar off; and they said unto Moses, speak with us and we will hear, but let not God speak with us, lest we die, Exod. 20. 18, 19 We walk by Faith, and not by Sight, 2 Cor. 5. 7. it would be no Trial of our obedience, if he should appear visible upon Earth, at whose sight all Nations, must tremble. God hath ordered it as it is, Heaven is ●y Throne, and the Earth my Footstool. He commandeth over all, And still the Most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will, Dan. 4. 32. He hath sent his Deputies among us, Spiritual and Civil, whom though he hath been pleased to Honour with his own Title of Gods and Lords, yet they are in the likeness of Men.  
The World cannot subsist without Government, for since there are in us the Seeds of all manner of Evil, and especially those which are prejudicial to Society; Pride, Revenge, Envy, Hatred, Malice, Oppression, Theft, Covetousness and such like; if these were not restrained by present Punishments (for who do not regard God, fear these) there would be no living amongst Men. We must lurk in Dens and Caves of the Earth, to hid and preserve ourselves from wrong and injury: We are worse than Bears and Wolves, Tigers and Serpents, for they do not bi●e and devour those of their own kind; whereas Man is ready to do all kind of hurt to his Fellow, if none would fall upon himself. If there was no Law to bind him, than his Strength would be the only Law of Justice. The good things of the Earth would not be distributed according to right or deserving, but fall a prey to the Sons of Violence. There would be no Trade or Commerce, for then People would not barter for Commodities, but take them by force. When the mighty Man hath got them, there comes a stronger than he and spoileth him also, and a third tries to Master him. A gap would be opened to all Rapine and Injustice, and none could say that any thing he did possess was his own. Men are as the Fishes of the Sea, if they have no Ruler over them. Upon the least Provocation, or without any (for a malicious 
Hab. 1. 14.  mind with seek occasion, which may be easily found) they would destroy and hurt one another▪ Our lives would be in continual jeopardy of merciless Men. Something we have spoken or done, misconstrued, surmised or falsely accused, would render us liable to another's Strife and Cruelty. We are by Nature Children of Wrath, of him whose Name in the Hebrew Tongue is Abaddon, but in the Greek Tongue hath his Name Apo●●yon, Rev. 9 11. We are rather descendants from Cain, than the Cadmean Seed. Even now wilful Murder is punished by an ac●●●sed Death, yet still it is too often practised among us, but if it were reserved only to the future Judgement of God (that being at a distance, and not believed by reprobate Minds, or thinking to come off there by a slight and superficial Repentance in the mean while) too many moved by a revengeful or covetous Appetite, would no more stick to shed Blood, then refuse meat when hungry. In Wars (where all Laws, Justice, Reason, and Humanity are banished) what Butchering of one another there is? What strange Instruments of Death they have invented, being Witty to mutual Destruction? They spoil Countries, send the devouring flames into Valleys of Corn that before did Laugh and Sing, plunder poor People of their  and Livelihood, rush violently into Houses and ●ob of all. They kill and slay, have used unheard Cruelties towards Women and innocent Children, who should have been Objects of Compassion and not of fury. The finest Cities are turned into ruinous heaps, and laid in Ashes; all things are converted into Desolation. They insult over poor Captives, binding them with Misery and Iron, feeding them with Bread and Water of affliction. What Pity it is, that Man who is endued with such rational and excellent Principles, and thereby exalted above the rank of Beasts; yet should Act such mad things? As if they were not otherwise subject to miseries enough, but they bring more upon their own Head. We see how far the Corruption in us would go (if not hindered) even to all manner of Evil; and iniquity like a mighty Torrent would bear down all before it. If Men were left to themselves, and might do what was right in their own eyes (as they were once in such a Condition, when there was no King in Israel, as is declared before the most horrible 
Judg. 19  Relation ever done under the Sun) there would be nothing but Tribulation and Anguish, Weeping and Lamentation through the Earth: continual Fears would arise from the strive of the People. But Blessed be our God, who stilleth the noise of the Waves when they arise, and ruleth the raging of the Sea, and the madness of the People: If that had no bounds it would quickly overspread the Face of the Earth, and the other if not kept in, would bring an universal D●l●ge, not only upon the Vngoaly, but the Servants of God, and the Compass of this lower World would be one entire Aceldama, a Field of Blood. He hath sent Kings and Governors for the Punishment of evil doers, and for th● praise of them that do well. 1 Pet. 2. 13, 14.  
The Word which God sent unto the Children of Israel, preaching Peace by Jesus Christ, he is Lord of all, Acts 10. 36. Amongst other Duties doth Command submission to Kings and Magistrates, and forbids the contrary. No Rebellion whatsoever is lawful: A real good end will not sanctify it, much less those false and specious Ones wherewith it is often accompanied. It is a slanderous Report of the Gospel, That some affirm thereof, as if it did allow to do evil, that good may come, Rom. 3. 8. God revealed himself otherwise of Old. He is the Rock, his Work is perfect: for all his ways are judgement, a God of truth, and without iniquity, just and right is he, Deut. 32. 4. Thou art of purer eyes then to behold evil, and canst not look on iniquity, Hab. 1. 13. For I the Lord love judgement, I hate Robbery for Burnt-offering, Isa. 61. 8. Will ye speak wickedly for G●d, and talk deceitfully for ●im? Job 13. 7. The Lord is righteous in all his ways, and holy in all his works, Psal. 145. 17. More Texts might be alleged to manifest, that his Glory is not to be advanced by sinful means. Indeed this cannot be, for it would be contrary to his infinite purity and uprightness, with whom dwells no shadow of Evil.  
But Experience hath discovered, that when some have designed Rebellion for their own Ambition, Interest and Revenge, they must have a Fig-leave to hid it from simple People, whom they 
2 Sam. 15. 8. 11.  draw on their side: And what can be better than Absoloms' Vow, Religion and the Glory o● God as hath been the method of former Ages; this hath been made use of as a Pretence to further their own damned Erterprises. Good God That thy Name should be so abused by vile Miscreants, that thou who dost abhor, and hast revealed thy Wrath against all unrighteousness of Men, shouldst 
Rom. 1. 18.  be made use of to Patronise it; as if thou wer● such an one thyself. I am astonished to think of this horrible perverting of thy Ways and Nature. Men would not dare do thus, but thou holdest thy Tongue, Hab. 1. 13. Otherwise there could be no Trial, whither they would do thus or not. But notwithstanding all the Practices of wicked Hypocrites (through which Strangers and the Ignorant may mis-apprehend the God whom we serve) thou wilt be justified when thou speakest, and clear when thou judgest at the last and great day. And even now thou art in this, and all other Matters as thou speakest in th● Word.  
The Author of the New Testament observed by his own Example, what he taught and commanded to others; when he was betrayed into the hands of wicked Men, though he could have had more than twelve Legions of Angels, yet made ●ot the least opposition. He was the Son of God, King of Kings, and Lord of Lords, and consequently exempt from paying of Tribute to 
Mat. 17.  them; yet rather than he would give offence, he wrought a Miracle for the Payment thereof. And hath left this standing Commandment to all his Followers, Render unto Cesar the things which are Caesar's, Mat. 22. 21. which is more particularly explained, Rom. 13. Render therefore to all their Deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. Ye must needs be subject, not only for Wrath but for Conscience sake. These things are as much due to the Supreme Magistrate, as it is from a Child to a Parent; he hath Right to them from his Subjects, as they have to their own Goods or Estate. The Doctrine of Loyalty and Obedience to Governors is laid down in as plain Terms, as any other Duty in the Gospel; and are sufficient to convince him, who Acts in Sincerity and Truth.  
But those which are Presumptuous, Selfwilled, 2 Pet. 2. 10. of turbulent and factious Spirits, have found out some little and trifling Evasions against these express Texts. There is a way in the World of putting Interpretations, when there is no more need of them, then of the most plain obvious Expression: But this is a Trick either to wrest, or make the Commandments of God of none effect. The wicked thus vindicate or palliate their Transgression, and others in alike manner justify Rebellion. Let all Men in general remember and take heed, that the great lawgiver, when every one comes to give Account before him, will not be trifled with. Such ways and devices will not now pass in Humane Courts and Judicatories. They have so much the more to Answer for, by prevaricating the way of the Most High; making his Word as it were a Nose of Wax (some have Blasphemously called it so) to stamp any Impression, and mould it to any shape as serves their base Sinister turns: In the end such Men will find, that the Alwise God will not be outwitted by them. The Criminals are not to make their own Construction of the Laws, against which they have offended, but must receive according to his righteous Judgement, when what is written, Rom. 1. 18. Rom. 2. 8. Shall be executed, and found true.  
Thus some (who seem to be Religious) Confess, Men ought to pay Obedience unto Governors; but then they say, these Commands extend only to those Kings who love Christ, and themselves live obedient to his Law. And whether they do or not, private Persons are made Judges; and if they think such an one doth not, Subjects may lawfully disobey and rebel against him. If this should be granted, No King howsoever good or righteous would be safe in his Person; for so apt are Men in judging the worst, especially of those above them, that they would censure him to be a profane Prince or Hypocrite. If he was another David, a man after Gods own heart (why he was hated and spoken against) he would not be after their liking. Then they would not have this Man reign over them; they will outwardly conclude him to be an Enemy to Jesus, and pronounce it as lawful to destroy him as Bears and Wolves. Whether he is so or not, an uncharitable Opinion or false Accusation is sufficient ground with them to kill the Lords Anointed, against whom none could lift up his hand and be guiltless. This hath been the Divinity of some, and mischievous in its effects; but let it be examined by that word, which is to try the Doctrines whether they be of Men or no.  
Christ delivered that command of Obedience to Magistrates at that very time when an Heathen Emperor was in the Throne, when Herod and Pontius Pilate were subordinate Governors; when he was Sentenced to Death by unjust judgement, Peter would have hindered the execution, but was commanded to put up his Sword in the Sheaf His Apostles Preached the same Doctrine after the Kings of the Earth stood up, and the Rulers were gathered together against the Lord, and against his Christ; which doth manifest that some have interpreted the Gospel contrary to what the first Founders of it intended, and have put that restriction which they never designed. O ye perverters of the meaning of the Holy Ghost, What authority have ye to do these things? By your expositions and glosses, you have diminished from the universal obligation of the commands; Wherefore do you make distinctions, where the Law maketh none? To come to the Old Testament wherein ye so much trust, what do ye think of Saul from whom God had rend the Kingdom, and gave it to one better than he? and though Saul did seek after his life, yet David's faithfulness and duty to him may be seen, 1 Sam. 24. 5, 6. 2 Sam. 1. There were many wicked Kings in Israel, yet to none did the people hence take occasion to rebel, or refuse their lawful injunctions; neither is the least intimation from God's Word so to do. It was not because they were Jews, and so the anointed of the Lord, but even Cyrus a Gentile is thus called, Isa. 45. 1. And unto Nabuchadnezzar God gave the Kingdom, Dan. 2. 37. So they are indefinitely called Gods Ministers, Rom. 13. 6. It is not said of that single one, but all in general; The King's rule several Countries, but over them all is the Great King or the whole Earth, the Lord and Governor of the World.  
Thou shalt not speak evil of the Ruler of thy People, Acts, 23. 5. Upon no account, although he doth what he should not. In the original place, Exod. 22. 28. It is doubtly forbid to lay on greater enforcement. How can Men overlook such plain places, when they are quick enough to spy out any thing that may be wrested to serve their wrong designs? When they meet with such, they have set their brains on work for a p●●●sible interpretation to delude the hearts of the simple. They neglected to put them in mind to be subject to Principalities and Powers, to obey Magistrates, Tit. 3. 1. Whereas if they could bring any thing out of the Old Testament, of zeal for the Lord of Hosts and ●ighting his Battles, this was managed with all their skill and dexterity, to stir up Sedition and Rebellion; but for those against them they did either omit, or fasten their own sense quite turning that of the Holy Spirit. To apply Ma●. 2. 7, 8. The Priest's lips should keep knowledge, and they should seek the Law at his Mouth, for h● is the Messenger of the Lord of Hosts. But th●se departed out of the way, they have caused many to stumble at the Gospel by Preaching contrary thereunto, they have corrupted the covenant of race, and been partial in the Law; otherwise they could not turn Religion into Rebellion, for this doth not allow the least Wickedness, so neither that which is the greatest sin, that is ordinarily committed against Man.  
It is against the immediate Ordinance of God, which he doth commonly punish and defeat in this life; One would think, Men might have taken warning by them that perished at the gainsaying 
Judas 11.  of Core, how the Earth opened and swallowed them up, as if not ●it to live above ground, who would have disturbed that order and government there. Though this was set forth for an Example, for all that hereafter should act rebelliously, yet the Spirit of disobedience hath so worked in the minds of Men, that they have not refrained from doing the same things. Every Age since hath produced instances of those, who ●ave not d●ed a death common to Men; It would be endless to Number all the Traitors that have been in our own Nation, I am unwilling to accuse mine own Country Men, but I am afraid we are a reproach to 
Ezza. 4. 15.  our Neighbours, that we are a rebellious Country, and Enemies to Kings as by our Records and Histories it doth appear. If we consult them, we find that several have came to a miserable and untimely end; If the business of Dathan and Abiram was afar of, and long since, these are later and come home. What if in our our Memory some have been destroyed in a rebellious War, others died like Dogs, and had their Carcases hanged up for a Spectacle. The Apostle 1 Cor. 10. mentioneth the punishment which fell upon the Jews, to dehort others from those sins which were the occasion thereof; so that may be here represented according to Truth which fell upon them, that we may not commit Rebellion as some of them committed, and fell, and became as the dung of the Earth. All these things happened for ensamples, and are written for the admonition of those that come hereafter.  
One must be moved with indignation to hear the Enemies of the Lord Blaspheme, and the way of Truth evil spoken of, to which nothing hath given greater occasion than the carriage of the pretended Religious, especially in two things, Disloyalty to the State and knavery between Man and Man. Then which nothing is more forbidden in Scripture, which, if rightly understood and obeyed, would make the best Men and the best Subjects in the World; he who lives accordingly is an Enemy to none, much less to him whom God hath placed over his people.  
Government is as necessary to the well being of the body politic, as health to the Natural. The ligatures and strings do hold together the several parts, so that doth join the Members of the Commonwealth dependant and subordinate one to the other, and prevents that confusion which would otherwise ensue. Every Man enjoys his own, his Person Fame and Estate are preserved from wrong and injury, he hath all the outward good which can be desired in this World. God hath in a wonderful manner from time to time been pouring forth his benefits upon the undeserving Sons of Men; he hath given all his Law to make us happy, and excellently contrived that part which rela●es to keeping up that order which he did first establish among us. The whole course of nature is a Lecture on this Subject of Government, so those which would have none, must turn the World up-side down. Who d●●es such a strange attempt? But as there have been unusual and prodigious Comets, which have blazed for a while, and threatened destruction; so there have not been wanting incendiaries here below, who endeavoured to set the Earth on a Combustion, but themselves at last were consumed in flame they kindled. There have been some Enemies to all Government, but very few: All Mankind of every Country, Nation, and Language (who have not extinguished their reason, nor been transformed into the Satyrs of the Wilderness) have always had among them some kind or other; when they have pulled down one Form, they have set up another: There is no living amongst Men without any.  
But this sort of alteration is commonly long before accomplished, and there are in the mean while violent contentions among the people; some crying for this, and another for that, and perhaps none know wherefore. Then the word is drawn against our own Country Men, One is dashed against another, even the 
Jer. 13. 14.  Fathers and the Sons together, Neighbours and Kinsfolks pursuing one another to death; for every battle of the Warrior is with confused noise, and garments rolled in blood. We may see goodly personages wallowing in their own gore, trodden under foot and no 
Isa. 9 5.  Man to regard them; we may hear the cruel instruments of death bellowing forth woe and destruction, the skreeks and groans of dying Men. There is a multitude of slain, and a great number of carcases, they stumble upon their corpses; a real landscape of misery, occa●oned by their own sin and folly. They thought it at first a 
Nahum. 3. 3.  fine and gainful thing to be disturbers of a quiet state, and it is to be feared further on, for seditions exclude Men out of the Kingdom of God, Gal. 5. 20, 21.  
So they hinder future happiness, and also the present both as to others and themselves; such have an inward ●ret, and are tormented at (as they think) the ill administration of public affairs. Like sick stomaches which turn sweet into bitter, so their fancy doth misrepresent even the good and just actions of those in Authority. They have a strange art of interpret●●● all things to the worse, so when they come to consider and chew the cud, they relish nothing but bitterness; they spend their days in Sorrow, which is wholly their own fault, and their life becomes uneasy to them. If they have some natural courage (which in proper acceptation is not, for they cannot bear the present evil and run blindly into the other) they conclude death is rather to be chosen. When this principle is once taken up, then through instigation of the Devil (who is never wanting when he hath opportunity of suggesting mischief) they form desperate designs, not caring for their own, they will attempt another's life; and him they lay in wait for, whom they vainly and falsely think the Author of all their misery, reasoning within themselves: If their wicked imaginations should take effect, than they shall be eased of all their grief, but if they should miscarry, they would be freed from a wretched life, which before was so grievous that they can as willingly endure it to be taken away by the hands of an Executioner, as their own. And indeed if it was not for the succeeding Eternity, these Sons of Belial, these accursed Traitors were wise in their undertaking; but they are blinded, or holden up by Wine and Pride as not to consider of this; or otherwise they would never by such steps ascend up to this high crime.  
The Law is good if a Man use it lawfully, knowing this that the 
1 Tim. 8. 9, 10, 11.  Law is not made for a righteous Man, but for the lawless and disobedient; for those that despise dominion, speak evil of dignities, and do those things which are contrary to sound Doctrine, the peace of their Country and themselves. Who will be neither convinced by Scripture, nor Reason, nor Self-love must be concluded under the number of those obstinate Souls, with whom nothing prevails. The Spirit that lusts to Rebellion is too far engrafted in them; but surely none is come to such a degree of evil Principles, for than it would be as vain to say any thing more to such, as to wash the Ethiopian White. And it would be equally absurd to compare these with the Loyal and Obedient, who are more happy in this life, as to confer bitter with sweet; for these have that acquiescence of mind which was once in the Israelites (who were so for a Novelty, which they were always obliged to be in duty) Whatsoever the King did, pleased all the People, 2 Sam. 3. 36.  
But it may be surmised, What if our Rights and Liberties should be invaded, and those in Authority should take too much upon them, as to become Arbitrary Unjust and Tyrannical?  
This is the reasoning of flesh and blood against the Commandments of the Gospel, and in like manner against forgiving Injuries. We are not to go according to the dictates of Fleshly Wisdom, or of natural and present preservation to inherit the Kingdom of God; To submit to a light inconvenience for that, is very consistent with true prudence: But this is an Argument from an abuse which may happen, and if that were sufficient to condemn or surcease a thing, we might do so as to all, for nothing is so excellent in its own Nature, but may be corrupted: Not one obligation or duty to God or Man, but a seeming mischief may ensue upon it. He hath been pleased to try our obedience in such kinds of relation, if we do our parts, we may expect the good and recompense thereof; others are to perform theirs at their peril or encouragement. Against a King there is no rising up, Prov. 30. 31. Where the Word of a King is, there is Power, and who may say unto him, what dost thou? Eccles. 8. 4. Against thee, thee only have I sinned, Psal. 51. 4. Said David in his confession to God for the Murder of Vriah, which shows he was accountable to him only for that wicked Action. In the New Testament is a positive command of Christ, Mat. 5. 39 But I say unto you, that ye resist not evil, which extends to what is done by those who have dominion over us, and an injury offered by a private person. Yet I will not be afraid to speak out, if either should take advantage over Passive Obedience, or the forgiving temper as to domineer or affront the more, it is baseness in the mean while; and it will be determined who acts best, they who go according to the dictates of corrupted nature, which is Proud and Cruel; or who have it corrected by the Wisdom from above which makes it pure, peaceable, gentle and easy to be entreated, Jam. 3. 17. Let them be never so great in their own Opinion, they are but Men: And there is one above, who shall out off the Spirit of Princes, he is terrible to the Kings of the Earth, Psal. 76. 12. When they rage's most, he can put a hook in their Jaws, and lead them back from their purposes, see Isa. 37. 29. Ezek. 29. 4. Dan. 4. ch. & ch. 11. 36. Hos. 7. 16. Heb. 11. 27. If it be his good pleasure, he can save his people from their violence, or turn them into the rod of his anger, Isa. 10. 5. And then we are patiently to suffer, knowing who striketh, and learn by his judgement to be reform from our sins; we may send up Prayers and Tears to him, in whose hand is the heart of the King, and he turneth it wheresoever he will. God can either alter his thoughts, or suffer him to fall by an Accident, or Sickness, or which way it pleaseth his Almighty Wisdom. Again they are minished and brought low through Oppression, Affliction, and Sorrow. He poureth contempt upon Princes, Psal. 107. 39 40. He can do it without our assistance, he doth then more magnify his own Power, neither are we to break his commands, for than we justly suffer as Evil-doers, 1 Pet. 4. 15, 16.  
It was hardly ever known, that people did endure much for being good Subjects; or if any thing, yet not to be compared with what came upon them by being otherwise. None is punished for living peacably but seditiously in the State, or through false accusation he is reputed so. Loyalty is not esteemed nor proceeded against as a crime; if any suffer innocently in life, member or goods, that is commonly through corruption of witnesses or subordinate Ministers, which Government and Justice is to prevent. The King is bound by Oath to keep Righteousness, and Minister true Judgement unto his People; for the observation or neglect of which he is to give account. Those seeds of evil within, make all the disturbance in the World; which are provided against by the grace of him who is greater than Solomon, and then all people might dwell safely, every Man under 
1 Kings 4. 25.  his Vine, and under his Figtree from one end of the Earth to the other, all the days of our Kings and Governors.  
To come unto him, who is the great instrument of our External 
Of the Person of Kings.  Peace and Happiness; Under his shadow we live, Lam. 4. 20 This person is not most happy (though great in Power and Majesty) of any in his Realm. He presides over many violent and rotten Members, who would make a Schism in the body, and say unto the Head (O Monstrous Folly!) We have no need of thee. But now God hath set the Members, every one of them in the body, as it hath pleased him, 1 Cor. 12. 18. Yet the inferior are not pleased, because they were not supreme or higher: And therefore will displace, or disturb. So the principle part is obliged to stand on continual guard, to keep itself secure and others in their due subjection; they are apt to mutiny among themselves, which this is to suppress, and take care for all the other Members. It cannot have much leisure to rest, the Enemies being so near, and its business so great; We should let him be secure by whom we enjoy security, he sees that others do not molest us, so ingenuity and gratitude require us to do nothing against his Royal Person, State, or Dignity. But seeing his great Master in Heaven hath evil recompensed for good, even from those who are the work of his hands, and subsist upon him every moment; the King may expect, that notwithstanding all the good he doth to his Subjects and fellow-Creatures, yet some will be his Enemies. Indeed the malice of Men cannot reach the Most High, and if it might, could not hurt him; yet it may hurt the Son of Man as he is; and therefore hath guards to defend himself, which do somewhat keep off outward violence, yet it must be a Melancholy reflection that the meanest Subject hath more safety of his life then himself. Thence arise fears: And further his life is wearied with public business, which require the greatest study and labour of mind; Vexation is at hearing ill News and adverse Accidents, which bring carefulness and anxiety much greater then what his Subjects have in their several callings, as the Object is of more concern and importance. Those hard and difficult things of Government do occasion more weariness and interruption, than he who daily goeth forth to his work until the Evening; fixedness of thought doth more tire than labour of the hands, so he hath his portion of Care and Sorrow with the rest of Mankind.  
But then his Pleasures do as much exceed them: That Royal Pomp and Grandeur, his Nobles, Courtiers, Friends and honest Subjects do all study to make his life as happy as possible. He hath all Recreations the Wit of Man can invent, choice Meats, delicious Liquor, variety and beauty of Women, the most excellent Conversation, great diversity of News, and remarkable Occurrences. Then he hath great Possessions, Riches, stately Palaces, Gardens, Furniture, and wants nothing of the Conveniency and Pleasures of Life.  
Indeed if the World, and the things of this World can make a Man happy, than he must be so, who hath them all at his Command and Service; Certain it is, they make a greater appearance outwards, then have real content and satisfaction. That goodly retinue (which others so much admire) himself esteems as a thing of necessity and course. At length he doth not perceive half the pleasure as the common Spectators; even these by often seeing diminish in their esteem, for the most excellent sensible objects by frequency tyre. The reverence from his Subjects is but their Duty and Homage they ow● unto him; this also by repeated and successive acts doth lessen into none or a very little delight. He is only the visible Fountain of Honour, yet not of Happiness; for they are not convertible terms: If all Happiness did meet and concentre in him, there would be no more need for others studying to make him Happy, then for the Rays to convey up light to the S●n. Notwithstanding all their Labour, this good and perfect Gift come●● down from the Father of Lights, and it is not in the Power of any to bestow it. They may indeed light up Candles, somewhat take off from the Horror of Darkness and Misery; but this Light doth not shine as perfect day; neither is the Happiness they Subminister, like that which proceeds from the Son of Righteousness. Courtiers and Favourites provide for their Master what Pleasure the World affords, but cannot bring also a new Relish and Appetite. They cannot take away that Irksomeness, which arises from having the same Divertisements over so often. Let them wrack their Brains never so much, they cannot always supply him with new Variety; and then they cannot help, but he will grow weary of them. The same delight they provide for him, he hath enjoyed already; let them find out some new thing, or draw out that satiating Nature in the old. Dress it several ways, it is but the same Dish in substance still; and fresh invented Sauces will not cure the loathing of a full Stomach. The Pleasure of eating is when one is hungry, otherwise the Taste of Dainties is no more than of the white of an Egg. The being accustomed makes them favour as common Meat, if never so sweet, it continues only in the mouth, which is so short that it must be a mean and Paltry Happiness that depends upon so Transitory a thing. The Taste of pleasant Liquors perishes in the draught, and afterwards seems as if not received in; but if the immoderate use makes an Alteration in the Man, it is a drunken fit, and the utmost good which arises from that, is to be examined in another place. As 
Chap. 7.  for that of fair Women is no advantage (Conjugal love except) unless he gives himself over to sinful unbounden Lust; the Consideration of which is referred to Chap. 8. This is one of the Pleasures of sin for a Season, which destroyeth Kings, Prov. 31. 3. as well as other Men. No unlawful delights can render a Man truly Happy, but contrariwise miserable in reference to his future State. Even now they do not yield a sincere Satisfaction. Company is one of the most noble Pleasures of a reasonable Creature, yet if one is continually therein (as such is the Condition of Princes) it doth not always refresh, but is tiresome. There must be some intermission from Worldly delights, or they will not Relish. It is more Eligible to be sometimes alone then in a Crowd; he cannot esteem the sweetness of Conversation, who never knows the want thereof: If there be an intermixture and Succession, both contraries are pleasant; but otherwise neither is, Let the Men you converse withal be of great Endowments of Wisdom and Eloquence, if skilled in all the Arts of rendering themselves good Company and acceptable to others, yet by continuance with them the Admiration will diminish till it comes to nothing. In all visible things under the Sun, there is a satiety and weariness. Even the continual hearing of News is no Novelty, and though several things do happen, yet they are but the same under little differing Circumstances, acted by Persons of other Names, but in substance the same which hath been already; so this Variety doth not still recreate: Fine Buildings, Plantations, and other magnificient Works please a little at first, but in Process of time not at all. Lastly, what is reckoned worth all, abundance of Gold and Silver; This doth serve only for the procurement of the things spoken of, and if they do not afford a true Happiness, much less will the other. The reason hereof may be learned from Hab. 2. 13. Jer. 17. 13. and other places of Scripture, which discover the vast Capaciousness of the Soul, its proper End, and the Vanity of the Creature. We are designed for more noble things, then what are here before us. We are built up, and to be prepared for the Mansions above: And lest we should be stopped in the way thither, as we pass through this wilderness, God hath suffered it to be barren and dry of the Water of true Comfort. Such as is to be had here, may a little refresh us in our Pilgrimage, but cannot throughly satisfy our Thirst, for that is only to be done there, where he bids us come, Isa. 55. 1, 2. John 7. 37. That we may be the more quickened to come when he calleth us, he hath so ordered the matter, that if we set at naught his Gracious invitation, and going through this vale of Misery use it for a Well, sit down and 
John 4. 11. 13.  tarry here, yet most have not to draw with, that is such means; but who have, yet the Well is deep; it is trouble to draw up, and when we have drunk of it, we shall Thirst again. Do what we will, if we only seek herein, we shall never satisfy our Desires; nothing here can do it, they must cease after Earthly things, and be turned unto the Heavenly. But if we co●●ne them here, though we do pour in upon them, we are therefore no more Happy, than one in a continual Thirst, because he hath drink as often as he calls for it. The things of this Life may for the present a little stop our Desires, but do not take off the 
* Which too many know not for what that is, but it is not in vain, neither was it designed for ●●r torment.  craving somewhat more. We still cove● after drink, and yet are weary of drinking. We use the things of this World, and that not giving us content, we try whether the abuse of them will, but then we are deceived in our Expectations, and the sooner wax weary of them. They are insufficient; For the Creature was made subject to Vanity, not willingly (for any fault of her own, rather our Transgression) but by reason of him, who subjected the same in Hope. Because the Creature itself also shall be delivered from the Bondage of Corruption, Rom. 8. 202, 1. God willing to retrieve poor lost Men, sent his Son to die for us, and make known those better things; and lest we should be detained by the present, hath rendered them hungry and empty. We have here no Satisfaction, but seek one to come.  
Alas! For all things are so, we are too apt to rest on the Creature and expect Contentment from it; but if we could once find that, we should go no further, fix here and never come to the place God hath appointed for us. He is pleased (Oh infinite Condescension) to let us seek abroad, if we can find better Entertainment; and if after a vexatious and dangerous Pursuit, we 
Luke 15.  meet with nothing but Husks (which may stuff but cannot satisfy; which are meat for Swine, but not fit and commensurate for reasonable Creatures) we would return unto our Father's House, where is bread enough, and to spare; not such as the World giveth, but which he giveth from Heaven, that bread of Life unto which who so 
Joh. 6. 34. 34, 35.  cometh, shall never hunger. Here he feedeth us with the Bread of Tears; we eat in the sweat of our brow, having Labour and Sorrow intermingled, and afterwards we hunger again. But if we would pray unto him, evermore to give us that, know and accept it when offered, (for want whereof those in John 6. 34, 35. miss it, and others at this day) that is unleavened not soured with Worldly Care, a spiritual Manna suitable to our Taste, fills our Souls with Gladness, and endureth unto everlasting Life. That we should come and partake, is the design of our Heavenly Father: Who satisfieth thy mouth with good things, Psal. 103. 5. Open thy mouth wide, and I will fill it, Psal. 81. 10. Stretch out thy Desires to their due extent, a little Earnest and Relish is given, they are now quieted with Faith and Hope, and Patience; but will be eternally and fully satisfied with the things signified under them.  
But if they are not pointed this way: They shall eat, but not have enough. Why so? Because, they have left off to take heed unto the Lord. Whoredom, and Wine, and new Wine take away the heart, Hos. 4. 10, 11. and yet nothing but he can throughly satisfy it. The World counts such like things the principal Happiness of Man. But I appeal to them who have all Plenty, Whether all put together, will amount to a ●ati●●a●tion. When you have eat and drunk of your Delicacies, will they make you sincerely Merry? Go to you that have abundance, study all ways to delight yourselves, deny nothing your Lusts crave for, pass away your time as pleasantly as you can, spend your wealth; but remember that for all these things God will bring you to Judgement, Eccless. 11. 9 In the very midst and throughout, you will weary yourselves to commit iniquity, and at last will be more discontented then at the beginning, by adding a long Train of Sin and Gild. Which will sit as an heavy Burden, or if dead therein, and so not sensible of its weight, this comes near to a reprobate Sense, a Living to fill up the measure of iniquities. Which is no other advantage then that of respite, to ●●nd no true Comfort in the World, but spin out a wretched Life with foolish Toys and Diversions, till Death consigns over, where is no Stupefaction nor shadow of Refreshment. Thou art wearied in the greatness of thy way; yet saidst thou not, there is no Hope, Isa. 57 10. Thou art tired in looking out, and running after Satisfaction, yet will go on still to expect some, and not sit down persuaded there is none to be had in the things of this World; but this must be done, before Men cannot be led up to another Happiness, and seeing they cannot have it here, it is reasonable to seek diligently somewhere else for it; this Treasure is worth Ransacking every corner of the Earth for, yet not to be had, but by lifting up above it.  
Be wise now therefore, O ye Kings, be instructed ye Judges of the Earth, Serve the Lord with fear, and rejoice with trembling, Psal. 2. 10, 11. You must manifest your obedience and subjection unto him, For the Lord your God is God of Gods, and Lord of Lords, a Great God, Mighty and Terrible, which regardeth not Persons, nor taketh reward, Deut. 10. 17. He●r ye the word of the Lord, O Kings of Judah, and Inhabitants of Jerusalem, Jer. 19 3. So you are equally obliged to know his Law and Will, as the meanest of your Subjects. And upon refusal thereof, are to Answer before him. The Officer, that is to hale before the Judge, enters into Palaces as common Windows. They are to behave themselves with Submission and Obedience in the mean while unto the Great Lord over all, to make their Reconciliation with him. This kind of Discourse is slighted and pished at by Great Men, but it is God's word and truth, and he resents their Contempt as done to himself. And because these pretend to put it off out of Courage and Boldness, make a show to Laugh at the other World, yet if they do not really fear it, let them take a Prospect of it in a dead Letter, for if they cannot do this, it is by Reason of the horrible dread within; but if they would, they might be secured from the Danger thereof. That is only to the Rebellious and Stubborn, which any one may choose to be. But if they continue so, let their Persons be never so great, There is One mightier than they, as is manifested by the first Act we see, and more we read of. He that was surrounded with so many Attendants and Servants, shall descend alone into the Pit; and his Soul, who 
Ezek. 32. 25.  before made the Nations tremble, shall leap out frighted in a perplexed Condition. Hell from beneath is moved for thee, to meet thee at thy Coming: It stirreth up the dead for thee, even all the chief Ones of the Earth; it hath raised up from their Thrones all the Kings of the Nations; all they shalt speak and say unto thee, Art thou also become weak as we? Art thou become like unto us? Isa. 14. 9, 10, 11. There is no more Privilege for Kings than others: The Lord on thy right hand shall strike through Kings in the day of his wrath, Psal. 110. 5. And the Kings of the Earth hide themselves in the Dens, and Rocks of the Mountains, and said to the Mountains and Rocks fall on us. And hid us from the Face of him, that siteth on the Throne, and from the wrath of the Lamb, for ●he great day of his Wrath is come, and who shall be able to abide it? Rev. 6. 15, 16, 17. The Lord of the ends of the Earth will ●e●ch them forth of their lurking Holes. Who had Legions and Armies to fight for them, must appear before his Judgement Seat. inone of them can by any means redeem his Brother, nor give to God a Ransom for him: for the Redemption of their Soul is precious, and it ceaseth for ever, Psal. 49. 7, 8. Who was a Judge among the People, must now be Judged himself; Who erewhile Commanded, and gave Laws at his Pleasure, is now brought into Subjection and himself tried by the Law of the Most High. For there is no respect of Persons with God, for as many as have sinned without Law, shall perish without Law; and as many as have sinned in the Law, shall be judged by the Law, Rom. 2. 11, 12. What is now Acting in the World, will be over; and when every one of us, one after another have done our parts, we must lay aside all our Ornaments in the Wardrobe of the Grave. If we have done any good Works, these will follow us; but if ill, Gild sticks close; one of these two is all we shall carry out of this World. None will have advantage over another, but it shall be done to all according to their deservings. At that time the things with which we are now so affected, will be all passed away; and their remembrance as faint as a Night Vision. It will not be the least Comfort for them to call to mind, who have lived in Pleasure on the Earth, and been Wanton, and have nourished their hearts, as in the day of slaughter; But who shall have the Testimony of their Conscience, that in simplicity and Godly sincerity, they had their Conversation in the World, will find more rejoicing, then to have had the Dominion over mighty Kingdoms: If he that was a great Emperor, did not behave himself rightly towards God, whilst he was in this place of Trial; his Condition will be worse than that of a Scullion, by reflecting from what a pitch of worldly Prospeirty and Honour be is fallen. How will he endure to see himself become abject and base for ever, who before was had in such reverence, that there could not be respect enough paid unto him? How will he fume and rage (and yet there is no Remedy) to see his Principalities come down, and the Crown of his former Glory to be taken away, Jer. 13. 18. and himself thrust into an everlasting Dungeon? For softness and ease, to have Pain and Fire; for sweet Smells the stench, of Sulphur; for a Bed of Damask, to be rolled up and down in a stream of Brimstone; for all manner of Music, to hear worse noise than Screech Owls, or the yawling of Cats. All this must be a sad Change. To Consider, that he hath lived heretofore in all Splendour, will increase his Anguish of mind. The greatest Person is as much obliged to be obedient unto God, as he that sitteth upon the Dunghill. Who will render to every Man according to his Deeds: To them who by Patiented continuance in Well doing, seek for Glory, and Honour, and Immortality, eternal Life, Rom. 2. 6. 7. The Gods of the Earth have the two first already, but not the last annexed to it. All their Goodliness is as the Flower of the Field, the Grass withereth, the Flower fadeth, so likewise the Crown of their Glory fadeth away. The Head which bears it waxes old, or is laid in the Dust before. Put not your trust in Princes, nor in the Son of Man, in whom there is no help; the Reason is added, His breath goeth forth, he returneth to his Earth, in that very day his Thoughts Perish; there is an utter end of all his Pomp and Greatness, Happy is he that hath the God of Jacob for his help: whose Hope is in the Lord his God, Psal. 146. 3, 4, 5. That when all other things fail, he may be received up unto Glory. If he hath a right unto the Promises, that when he comes to leave his fine Cities, that of his own especial Residence, all his Courtiers, Now he is come unto Mount Zion, and unto the City of the living God, the Heavenly Jerusalem, and to an innumerable Company of Angels. To the general Assembly, and Church of the firstborn, which are written in Heaven, and to God the Judge of all, and the Spirits of just Men made perfect, and to Jesus the Mediator of the New Covenant, Heb. 12. 22, 23, 24. What joy will he find among the Heavenly Host? To have David, Hezekiah, Constantine, Theodosius, and other righteous Kings gratulate his coming: With what joy will he give up his Account of ten Talents to the great King, and receive his Commendation with a proportionable Reward? His Authority is not taken away, but increased. He is not troubled at the Loss of his worldly Grandeur and Pomp, 
Rev. 21.  for that was but as the shining of rotten Wood in a dark place, in Comparison of what he now enjoys, which is ten thousand times more by seeing the Lord of Glory. He did not put his Confidence in terrestrial Splendour, but using it as Convenient for the imperfection of that State. The good Kings of Israel and Judah, had 
Jer. 22. 4.  their Courts and Palaces. He took a great Care not to forget God, no● to be litted up, but had an Eye all along upon the Glory which excelleth. He shall be abundantly satisfied with the fatness of thy House, and thou shalt make him drink of the River of thy Pleasures, for with thee is the Fountain of Life, Psal. 36 8. 9 And then ●e must look with Indignation and Contempt upon those sinful Delights, for which these are too often lost. The Crown of Gold here hath a Cross upon the top in token of Subjection to our crucified Lord; (but that is better manifested by doing the things he saith) and also it was a fit Emblem of the Concomitant trouble, for though beset with precious Stones, it hath a Pungency like a Crown of Thorns. However, he must be more exceedingly pleased, when that which was Troublesome and Corruptible is taken away, and there is set a Crown of pure Gold on his Head; a Crown of Glory that fadeth not away, and all this done unto him by God himself, whom before having Honoured, now he is pleased to Honour; 2 Sam. 2. 30. The King had here all Conveniences of Life, but did not place his chief Happiness in them. He then received them with Prayer and Thanksgiving, not abusing them to sin and wickedness; they are all past and over; now he is much more as an Angel of God, for he neither eats nor drinks, nor stands in need of those things, which were given by reason of imperfection. The want of that Company below, is abundantly made up in the Communion of Saints; Here he conversed▪ with those of his own Generation and Country, but there is the gathering together of every Age since the World began, of every part who came from the East and West, and are sat down with Abraham in the Kingdom of God. Also they are made Perfect, and all those things done away, which render Conversation unpleasant in the World; There it is refined, all having those excellent Qualities which endear each other, and make Society pleasant. He had formerly sufficient to defray the great Charges of his Kingdom, to preserve it from Invasion and Sedition, but Covetousness is Idolatry, and expressly forbidden to Kings, Deut. 17. 17. for the Reasons there given. Neither by the Law of Justice is he to impoverish his People; and therefore to be avoided by him, who would come to the City of pure Gold; which belongeth to every Citizen, but is peculiar to none, as now is the Light of the Sun. Saith the Royal Psalmist, As for me, I will behold thy Face in Righteousness: I shall be satisfied when I awake with thy likeness, Psal. 17. 15. All Earthly and Sensual Happiness hath been found vain and unsatisfactory; but the spiritual and heavenly is sufficient to raise our utmost Affections and Duty to the Author thereof, Eye hath not seen, nor Ear heard, neither have entered into the heart of Man, the things which God hath prepared for them that love him. All the Endeavours and Wisdom of the World could not find it out, But God hath revealed them unto us by his Spirit, 1 Cor. 2. 9, 10. Which spoke by those Holy Men of old, out of whose Writings this Description hath been brought.  
These things are great and wonderful, but than it is surmised, they are distant and uncertain; and why should Men forego present and sensible Pleasures for future and imaginary?  
Here is the great objection of Mankind against the things of God and their own Happiness; and therefore to press the word of Exhortation home, it is necessary to say somewhat towards the removal thereof. As for being afar off, that should be no prejudice; for that which is future, will be as much present as the time now is. Time was when to day, which is called to day, was future, and yet this is present, as were those which have been past. The next year is to come, and that will be here as the last was, for that also was once to come, and we see it hath already been. The day of death with us living is to come, and though it be so, none can be foolish to deny but that will as certainly be as was the day of our Birth. All this great business which is cried up to be so much at a distance, is only till then; for albeit the perfect consummation of bliss and misery will be after the general Judgement, and how it shall be with us immediately after Death, there is no plain Revelation, yet from John 9 4. Heb. 9 27. and alike places it appears, As the Tree falls, so it lies: As Death leaves one, so Judgement finds him; What therefore doth it signify if the General Day be afar off, when the Day of our particular Death may be next Week, to Morrow, this very Night God may require our Soul? The body remains insensible in the Sleeping-House of the Grave, yet it will be awaked from thence by the Trump of the Archangel. A Man would not go to sleep very securely, if he knew before hand he 
Mat. 25. 6.  should be roused by his House burning about his ears; and of this we are assured that after our earthly Tabernacle is laid down, it riseth up no more, till the day of the Lord comes as a Thief in the Night, 1 Thes. 5. 2. In the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also and the Works that are therein shall be burnt up. If we would be safe in that great day, we must before we go hence consider and do well, that we may be worthy to escape and stand; the only strength is innocence: Seeing then these things shall be dissolved, what manner of persons ought ye to be in all holy Conversation and Godliness? Looking for and hasting unto the coming of the day of God, wherein the Heavens being on fire shall be dissolved, 2 Pet 3. 10, 11, 14. We daily approach nearer, to morrow then to day, and thus continually make towards it. Whether we Eat or Drink, Sleep or Play, our time passeth; and whether we think of it or not, we are always going to that state in which time shall be no more. How soon we may be there, we know not; but most certainly we shall be there at last. Take ye heed, Watch and Pray, for ye know not when the time is, Mark 13. 33. Who will not obey this Commandment, but be unmindful, go to sleep and take their rest, yet their Damnation slumbereth not; and if they put the evil day far from them, yet still their condemnation lingereth not; and that will come do what they can. In the days of Sodom they did Marry and were given in Marriage, did not at all consider the things which should come upon them; nevertheless the Lord reigned down Fire and Brimstone. What are now become of all those in the Generation with Amos, who would put the evil day far from them? Yet it is long since come, and they could not stave it off. Those of the same mind in the time of our 
Amos 6.  Fathers are all gone; and their carelessness could not preserve them from the Pit of Destruction: They thought the very like what some do now, the things of another World were at a great distance and they need not mind them, yet they fell in unawares. We can no more think their misery less, than who wilfully shut their Eyes and drop into a bottomless Gulf, whereas if they had kept them open, they might have seen and passed by it. Like the evil Servant who said in his heart, My Lord delayeth his coming, Mat. 24. 48. They had time enough and to spare on the Earth, therefore they would smite and oppress their Neighbours, eat and drink with the drunken. But the Lord came in a day when they looked not for him, and they are reserved unto his just Judgement; if they might rise from the dead again and have another day of grace and for bearance, they would be other kind of Men: They would take heed and not be surprised on a sudden. But the decrees of Almighty God like himself are unchangeable, they were told of this before, and they might have accepted the good counsel of the Lord Jesus; and therefore he is Righteous in his deal towards Men. Who died in their sins have no more place for repentance, for he gave them a space to repent, and they repent not, Rev. 2. 21. But the living may as we are at this day, yet not better than our Fathers, we must shortly die in like manner, and are to stand or fall to our own Master. We shall see another representation of things than is now before us, one which openeth into the eternal Countries, either new Heavens and a new Earth wherein dwelleth Righteousness, 2 Pet. 3. 13. Or a Land of Darkness, of the shadow of Death, a place of Dragons and Scorpions, the inhabitation of Sin and Misery.  
Yet a little while, and we shall be removed out of this place, and then we shall find that the things here spoken of (though they may at present seem as idle tales, Luke 24. 11.) will be real, and no fictions. Whosoever believeth that God is true, and that those things are so which he hath spoken by his holy Prophets, Son and Apostles, cannot otherwise then be convinced of the certainty of them even now. If so, nothing can be more effectual to persuade: Men futurity will be no more an argument against them, than now it is against men's going a Voyage to a Foreign Country, where it is several Months before they can reap any profit. The shortness of the time before, at least by Death, the infallibility of that, the exceeding greatness of the concern should take away all other disadvantages; If we had but faith as a grain of Mustardseed, we should remove Mountains which now hinder us to behold the Land that is very far off, Isa. 33. 17. And for all the distance it would more affect us because of its exceeding pleasantness, then that our feet now tread on; if it doth not, it cometh to pass because of unbelief. Nevertheless if we believe not, yet he abideth faithful, he cannot deny himself, 2 Tim. 2. 13. He hath provided a rest for his people, and to whom swore he that they should not enter into his rest, but to them that believed not? Heb. 3. 18. They shall not only be deprived of that, but shall have their part in the Lake which burneth with Fire and Brimstone, which is the second Death, Rev. 21. 8. Which they may as soon avoid by saying they do not believe any such thing, as now they may a temporal evil by fancying strongly it shall not come upon them. If they could make themselves immortal by having a lively Faith that they shall ●ot die, or if they were fast bound to a Stake and a pile of Faggots kindled close round about, and they could be preserved from burning by a mere persuasion only, then also men might escape the damnation of Hell by only thinking there is no such thing. To argue there is no God, because the Fo●l hath said so in his heart, Psal. 14. 1. is as ridiculous as it would be for one to pretend to extinguish the light of the Sun by shutting his eyes. Let them think he is not, or he sleepeth, doth not concern himself with the affairs of Mankind, yet himself hath said, I AM THAT I AM, Exod. 3. 14. and declares himself in that Magnificent manner, Deut. 32. 40, 41, 42, 43. So let all the world say to the contrary, it signifieth not: The word he hath spoken shall stand, and he will do according to it, let all mankind dispute or think what they will. If they will not believe, they must perish in their unbelief; if they do that, but will not give heed to obey the truth thereof, they also shall be punished from the presence of the Lord and from the glory of his power. Both these are follies so great that there wants a name to express them, yet this last seems to be greatest, for there are in Scripture such forcible arguments to obedience, that who believes must be as absolute a fool or madman if they do not work upon him, as he who refuses a great Estate when offered, or run himself into a fire when he may pass by and avoid it.  
Go ye into all the World, and Preach the Gospel to every Creature. He that believeth and is Baptised shall be saved, but he that believeth not shall be damned, Mark 16. 15, 16. said our Lord to his Disciples: Which may prevent the Whispering of Court-Chaplains that Christ gave no command to Kings; if they are not Creatures, they have an immunity from God's Law, otherwise not: When only in Judah God was known, he expected Obedience from the King thereof all one as from the People; yea rather more, for the spirit of God takes particular notice who served him and who did not, with account of those Mercies and Judgements they received accordingly, as every one knows who doth read the Old Testament. But now the fullness of time is come, to which belongs that prophesy, Kings shall be her nursing Fathers, and Queens her nursing Mothers; It was some considerable time after Christ and his Apostles were upon the Earth, before any King or Emperor was converted to the Faith, and even now it is only so of one part of the World defaced with much Corruption, Wickedness, and Ignorance. So we are to expect a further and universal fulfilling of Isa. 60 3. 11. Psal. 72 11. Psal. 102. 15, 22. Rev. 11. 15. and chap. 21. vers. 24, 26. Themselves are subject to the only Potentate, the King immortal, invisible and only Wise God; if they are so ●reely he accepts thereof, but if they will reign wholly themselves and not let him reign over them; if they do not glorify the God in wh●s● hand their breath is, Dan. 5. 23. he will account with them when that is taken away, and manifest that he is stronger. They are Potsherds of the Earth, though of the largest size, yet between them and their Maker is but alike difference (being infinite in both) as between the High and Lofty one and the meanest Man. They came here to the same end and purpose as others, they also were designed to set forth the glory of God though in a more eminent manner; they are made to act according to his Laws, both as they relate to their private capacity as Men, and to the public of Kings, as they must answer for themselves to the Lord, who is high above all the Earth, who is exalted far above all Gods, Psal. 97. 9  
Happy is he who doth comply with this will of the Almighty, That hath learned to fear the Lord his God, to keep all the words of his Law, and his Statutes to do them, whose heart is not lifted up above his Brethren, and doth not turn aside from the Commandment to the right hand or to left, to the end he may prolong his days in his Kingdom, he and his Children in the midst of Israel, Deut. 17. 19, 20. In his own Country and Dominion, that ended he may be received up into God's Kingdom above; for this promise is come in under the Gospel. Neither is the other taken away, but rather obscured; that is, not so much mentioned under the Manifestation of the Greater; the like promise remains still annexed to the first Commandment, Ephes. 6. 2, 3. And here is the alike reason: The observation of the conditions of the promise do according to God's establishment of things tend towards the obtaining of it, and so on the contrary it is of the threaten, which come on by sin and ignorance. But further Gods special providence is over his own People, and more particularly over his Anointed. It is he that giveth Salvation unto Kings, Psal. 144. 10. Not that all good Kings have always temporal deliverances, for there is the example of Josiah, who had that excellent Character, 2 Kings 23. 25. The reason of whose untimely Death seems to be given in the verse following; If God doth sometimes let the Righteous fall (his ways are justice and goodness it is not for ever, for it will be abundantly made up in the day of recompense; But Jehosaphat sought to the Lord God of his Father and walked in his Commandments, and not after the do of Israel; therefore the Lord established the Kingdom in his hand, and all Judah brought to Jehosaphat presents, and he had riches and honour in abundance, 2 Chron. 17. 4, 5. Something may be hence gathered, for God is the same still, No accepter of Persons, but in every Nation he that feareth him, and worketh Righteousness is accepted with him, Acts 10. 34, 35. Let the King be assured that if he cleaves unto God with his whole heart, and puts away Idolatry and false Worship, he shall have Temporal or Eternal Salvation; that most commonly, this most certainly, but rather both. It is so well pleasing unto God when those obey him whom he hath placed in the highest Room on Earth, that he rewards them here and hereafter. To rule according to God's Commandments is the most safe way to preserve them in the Royal Seat of their Ancestors. In mercy shall the Throne be established, and he shall sit upon it in Truth, in the Tabernacle of David, judging and seeking judgement and hasting Righteousness, Isa. 16. 5. Did not thy Father Eat and Drink, and do Judgement and Justice, and then it was well with him, be judged the cause of the Poor and Needy, than it was well with him, was not this to know me saith the Lord? Jer. 22. 16. Every one that hath but the common sense of humanity must love, honour and obey him; and these will be such a safeguard to his person, that those his implacable Enemies, whom no goodness can overcome will be forced to lick the dust; for a Good man some would even dare to die, Rom. 5. 7. But for preservation of a good King, thousands will venture their lives, and undergo the greatest extremity. He is happy in the goodwill and affection of his Subjects, they will rejoice and praise God on his behalf, to see him also zealous for his glory; that he would suffer all Godly and Faithful Ministers, that a stop may be put to that torrent of iniquity, which is a vexation to behold. In his days shall the Righteous flourish, and abundance of peace so long as the Moon endureth. Prayer also shall be mane continually for him, and daily shall he be praised, Psal. 72. 4, 7, 15. The Commonwealth will be then happy, when Kings are Christians, not in name or title, but when they live and govern according to the Rules of the Gospel. When they are Obedient to God, diligent in his Worship and Ordinances, exercise all manner of Righteousness and Justice towards their people, and themselves observe Temperance and Sobriety; and so manage all their Actions as Men that indeed look for a Judgement to come. There is an excellent Scheme laid down better than that of Ancient or Modern Politicians (which stands in no need of them, for it hath Providence and Wisdom from above) and will make a Prince renowned for all Ages. It will give him satisfaction of mind, that is, in beginning; for the utmost happiness here is Light Sown, Psal. 97. 11. A laying in of Joy and Peace as Seed to the future Harvest of Ecstasy and Glory. His glory is great in thy Salvation, Honour and Majesty hast thou laid upon him, Psal 21. 5.  
I hope none of the Grandees of the Earth think otherwise, that Religion doth not thus much, but seems to them an undervaluing of Majesty, as rather calculated for low sneaking, and not for noble Spirits. Lest any who term themselves brave Souls should say so in the heart, for they will not with the tongue for fear of betraying their own infidelity and ignorance, let this short question be put to them, the first words of the Creed, Whether they do believe in God? And those descriptions given of him, confirmed by his visible works, Deut. 10. 17. 1 Kings 8. 27. Psal. 18. verse. 7. to vers. 16. Psal. 113. 4. Job 11. 7, 8, 9 & 37. 22. Isa. 40. throughout, Jer. 10. 6, 10. Dan. 4. 35. & 7. 10. Rom. 11. 36. 1 Tim. 6, 15, 16. and many other like places. It may not be surmised, that the Spirit bearing Witness of itself should over magnify, for there seems to be an higher strain than all these, Wisd. 11. 22. Ecclus 43. 27. 30. Who considers but the least of such an infinite Glorious Being, can no more think it a dishonour for the greatest Emperor to prostrate himself with his face to the ground in Dust and Ashes before this High and Lofty one that inhabiteth Eternity, than it would be for the most abject fellow to kneel before him. This comparison is sufficient proof, but comes not near; for the distance between Almighty God and the greatest personage on Earth exceeds that between him and the most contemptible fly; Now if the vilest in●ect should open its Mouth and say it was as Man, should we therefore think so? Or if the meanest beggar should speak out, that it was a disgrace for him to be uncovered before My Lord the King, we could not but be moved with indignation at his Pride and Folly. Yet I wish it be not thus among too many, who are neither Kings nor Lords, but take as much upon them; who being purse▪ proud have not only lifted up their hearts above their Brethren, it is for the poorer sort to be Religious, forsooth they think themselves too good to be in subjection 
Deut. 8. 13, 14.  unto the Lord their Maker. If Kings and Princes are not, much less are they; for if the matter be considered aright it must be acknowledged; Whatever the World esteems greatness, there is none greater than he that feareth the Lord: It is meet and right so to do, even for Angels and Arch-Angels and all the Host of Heaven, much more is it for those that dwell in Houses of Clay; for they also are in this little mouldering Tenement, who inhabit Palaces and larger Buildings, and therefore let them not absurdly conceive that an under-valuing, which is their Highest Honour to be Servants of the Lord. An illustrious Example of this we have in David, 2 Sam. 6. When the Ark was brought up, himself played before the Lord, and Danced with the rest of the People. And Michal, saul's Daughter, looked through a Window, and saw King David Leaping and Dancing before the Lord, and she despised him, and came out to meet him, and said, How glorious was the King of Isr●●l to day, who uncovered himself to day in the Eyes of the Handmaid of his Servants, as one of the vain Fellows shamelessly uncovereth himself. 
* To be Noted by the way of the silly proud Women of this and former Ages, who have mean thoughts of their Husbands if they serve God, as if not so Gentile and Men of Honour as others, they will use to them or others privately the like contemptuous Language.  David here was so far from being discouraged that he is more confirmed in his Duty; I will be yet more vile than thus, and will be base in mine own sight. His resolution was to do as he ought, before he examine other consequences, I will play before the Lord. His praise was not of Men, but of God, he had rather be approved of by him, and despised of them, then to be had in honour by them, and despised by him. Such must be the mind of those of the more exalted condition, who will enter into his service and expect his favour. I am the Lord, that is my Name, and my Glory I▪ will not give to another, neither my praise to graven Images, Isa. 42. 8. Nor yet to living Men, he will not allow of, that the things which please him shall be dispensed withal for pleasing others. Whosoever will not come unto him, or afterwards leave undone several Acts of Duty for fear of diminishing his Honour and Reputation in the World, he may stay away, for he lightly esteems of the Rock of his Salvation. He is unworthy of the Favour and Blessing of God who will part with them for a puff of breath from talking Worms of the Earth, which neither is so High, Universal, or Loud as the Wind which passeth away.  
Here will arise another short Gale of Exhortation, As for Man, his days are as Grass: as a Flower of the Field, so he flourisheth, for the Wind passeth over it, and it is gone, and the place thereof shall know it no more, Psal. 103. 15, 16. An exact resemblance of our Condition in this World, but of a different Reflection to two several sorts of Men. It is matter of Vexation to them, who have their Portion in this Life, and have none assurance of that which is to come. It is so irksome, that they cannot consider their Pride of Glory, Isa. 23. 9 passeth away, and they make daily approaches to receive a recompense for their evil Deeds. One that is continually going to the place of Execution can take but little Pleasure, though he hath some Miles to it, and is to pass by Meadows, Gardens, Woods, and the most delightful Country that ever the Eye saw; and though he is feasted with all imaginable Rarities upon the Road, hath Variety of Wine and Women, and Music, unless he doth quite stupefy and make himself unmindful of his Journeys end. If he doth so, yet his Misery is never the less, or unavoidable, but increased by the sad and dismal Change; much worse is their Condition who spend their days in Mirth, and in a moment go down to the Grave. What a motive is here to turn quickly aside out of this, and get into the other way? To use all means for getting an Hope true and firm, sure and steadfast, then is Comfort and Rejoicing, the nearer one comes to the end thereof. The longer one walks in the path that leads to Heaven, he is better satisfied, for it is more smooth and plain, and there are fewer steps till arrived at the Blessed Country. This is my Rest for ever, here will I dwell, for I have desired it, Psal. 132. 14. He is glad at every Stage, for he is advanced yet further in the way. He can sup Cheerfully and refresh himself with the good things of the Inn, but he must rise up early and away. He will use them so far, as to renew his Strength for Travel, but if he should gorge himself, than he would not be fit to go. He is journeying to receive for himself a Kingdom, but it is not one of this Earth, nor bringing it down here, no more than he can keep that which he hath already, but is obliged against this shall fail, to secure unto himself, that which endureth unto all Ages, That Kingdom which cannot be moved, Heb. 11. 28. He must use Diligence and Earnestness, for From the days of John the Baptist, the Kingdom of Heaven suffereth violence, and the violent take by force, Mat. 11. 11, 12. So that a few and careless Endeavours will not serve the turn, there must be exercised the whole Strength of a Man Not every one that saith unto me Lord, Lord shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven, Mat. 7. 21. Here again is to observed, that the performance of outward Acts of Devotion will not bring him thither, unless he doth also the Will of God; which is expressly revealed and applied to him, to keep all the Words of this Law, and these Statutes to do them, Deut. 17. 19 Oh but it may be said, that is impossible: Let him instance in one Commandment that is so, and if each of them is possible to be kept, than the whole is likewise by united Care and Diligence. But it is very hard, Nothing is so to the Grace of God; and if it be to Flesh and Blood, the Command is, Strive to enter into the Straight Gate, Luke 13. 24. The word in the Greek Language imports, as much as putting forth the utmost strength, which certainly may be done. None obtains the corruptible Crown without they run for it, so neither the incorruptible Crown without Pains. We do not Pity those which endure great Hardships as long as thereby they Achieve mighty Conquests, and subdue whole Countries; this is thought to make amends for all the trouble they have been at; and why should we think so hardly of Heaven if we must Labour before we come there? Is no● that as much worth as some small spot of Ground here? We see that is had, so in the way thither is somewhat had, which is not seen, but really perceived, viz. Peace and Contentment of Soul. Those who have fought many pitch battles, undergone tedious Marches, Who seemed to be of a Gentile Nature, have waded through a Sea of Blood; Who have been bred up to Softness and Delicacy, have endured the heat by Day and frost by Night to obtain that end. All the Labour and striving in the World to better their present Condition, is, if that would give more quiet of mind. They g●udge at no Pain for the fancied means towards it, which were wrong and false, as might have been known before, because those who sit at the very top of Worldly prosperous Condition do most want it. You are once more showed the alone true Happiness, do ye pause? And are ye discouraged at it? This doth not become men of great and excellent; Spirits, I am sure a little Hardship is no hindrance in in all other Actions of Life, Why should it be in this great and real Concern? for a false and little show whereof they are undertaken▪ The difficulty should not so much frighten, as the necessity press forward; for who misses hereof is undone for ever.  
Eternal Salvation is a thing which cannot be made too sure of. In great Erterprises Men look every way, and use all manner of Circumspection that they may succeed. What are they for? Is not Happiness more than all that can be named? Can thought and care be needless as to this, when so much is had about the less material things? And if a man strive for Masteries, yet is he not Crowned except he strive lawfully, 2 Tim. 2. 5. All Religion is to the intent that we may please God. He who is made by him chief Officer in the Armies of the Earth, must submit (upon Pain of his dispeasure) unto the Orders of the Great Governor of the World. And what are they? He shall read in the Book of the Law all the days of his Life, that he may learn to fear the Lord his God, to keep all the words of his Law, and these Statutes to do them Deut. 17. 11. Which it is impossible he should, unless he know them. And if he follows after Christ, he will not walk in darkness. He is the way, the Truth and the Life. Which 
John 14. 6.  the King himself is to come unto, and walk in, if he would Live for ever.   

CHAP. IU. Of the NOBILITY and GENTRY.  
An Exhortation for them to serve God: a Caution against Mistakes in matters of Religion: the unreasonableness of some particular Reproaches: Of Humility, and the Way to Greatness: The Description of a Good Man.  
I Will get me unto the great Men, and will speak unto them, Jer. 5. 5. Even here somewhat may be Collected out of the written word of God, for their use and benefit. Amongst his chosen People the Israelites, there is frequent mention made of Princes, Nobles, Great Men, and Rulers. It is necessary for the support and exercise of Government, that there should ●e subordinate Ministers. The King having large Territories and Dominion, cannot Rule them all immediately by himself, but must constitute Judges and Officers throughout his Country, which is according to Deut. 16. 18. and hath been the continued usage of all Nations. As these discharge their Trust committed by their Sovereign, he doth commonly annex Honour and Profits. Thus 
Numb. 27. 20.  they and their Posterity become Noble according to the Titles he hath given them. David a King equal in Power and Majesty to the rest of the Earth, freely and according to truth acknowledges, 1 Chron. 29. 11, 12. what some Monarches will not speak out. God giveth Honour unto the King, who conveyeth it down, so all is to be derived from him. This way of advancement in itself is good and lawful, for the King is to give Praise to them that do well, 1 Pet. 2. 14. but especially to those who with Wisdom, uprightness and diligence manage that Authority entrusted with them. Neither was it only allowable in the time of Carnal Ordinances, but remains now under the more spiritual Dispensation. The Eunuch of great Authority under Candace Queen of the Ethiopians was converted to the Faith; and after instruction therein, Philip told him, If thou believest with all thine heart, thou mayest be baptised, Acts 8. 37. but did not at all require him to part with his high place. The time would fail me to speak of Nicodemus, the Centurion, Rich Zacheus, those honourable Women, Sergius Paulus the Deputy, the Saints in Caesar's Household, which believed on the Lord Jesus; and of all those Persons of higher Rank, who embraced Christianity after the Apostles times. It did not only spread into Villages and common Cities, but that of the imperial Residence; and was received by the chief Officers of his Army, and those next in Dignity under the Emperor. The Grain of Mustard Seed was the least of all when first sown, but did shoot itself more and more by Degrees. And though at the first Preaching of the Gospel, Not many mighty, not many noble are called, 
1 Cor. 1. 26.  yet we see according to God's gracious method more were afterwards; and according to his good promises we are to expect yet a further addition and increase, When the people are gathered together, and the Kingdoms to serve the Lord, Psal. 102. 22. Of every Rank and Degree, of every Calling and Occupation, of every Generation since the World began, of every Country, Nation and Language, and from every Corner of the Earth, there will come from the East and West and sit down with Abraham, Isaac and Jacob in the Kingdom of God. None is excluded from thence only upon the Account of what, when, and where he was in the World.  
Some indeed do stand in more slippery places than others, they are in greater Danger to fall, but yet they may stand if they take heed. The Rich are in a Temptation, and a S●are (enticing and deceiving them) into foolish and hurtful Lusts, which drown Men in Destruction and Perdition; but this Temptation may be overcome, the Snare seen and avoided, as the Apostle showeth them how, 1 Tim. 6. But yet they are a strong Allurement to Vanity and Sensuality, they can Administer a present Gratification to the Flesh, and this makes a goodly appearance o● Happiness. Which hath been represented in its utmost advantage, and found false 
Chap. 3.  and empty. God doth equally intent the Happiness of all mankind, and therefore that cannot be the proper one which is not given to all: For they are all of the same Frame and natural Desires, Body and Soul alike, which would appear if they had the same Education and Circumstances. That those of upper Condition be not exalted above measure, let them know, There is not so much in Riches and Honour, as is commonly imagined. Gold, Pearls and costly Array are nothing of the Man himself; they neither came into the World with him, nor shall go out with him; and ourselves would think it ridiculous, if we saw an Horse insult and push his Fellow as if not worthy to come near, because the other hath a rich Saddle and fine Entrappings. Bare Honour is but Breath depending upon the Speaker, and when received in may bloat up or burst the Owner; but can never fill, or make him more Healthy. And though these Men are puffed up upon Account of other Privileges, it might be manifested particularly what they are sensible of by Experience, that the trouble and discontent arising from them, will abundantly Counterpoise the seeming Good and Complacency. Besides, that they are in no wise adequate to the Divine Soul of Man; for Sensual and Visible things can never satisfy her which is of a different Nature, they are narrow and finite unable to fill her large Room and boundless Desires. They may be just taken in, but do not throughly replenish the least part thereof. And further they come from without, which may be stopped by several Accidents and hindered from within. If the Body is sick, or there be Pain in the least Member, all those put together will not make Compensation; nor can it be driven away, when the Patient will by all his Riches and Greatness. They cannot cure Grief and Vexation of mind for common occasions, much less the fears and thoughts of the World to come; for these are only to be allayed as hereafter showed: But other kinds of Remedy are more dangerous, and in the end will prove longer tormenting, then present irksomeness and disquiet. Indeed unless those are ordered aright, it will spoil the Enjoyment of all; for do what he can, this thought will ever and anon recur, That he who is Lord of so many Acres, must be confined to such a Compass of ground which is six Foot in length, and two in breadth, for Nobles shall dwell in the Dust, Nahum 3. 18. It will not stay there, but go further; for who hath not heard of the Rich Man that died, and was buried, (there is somewhat worse succeeds.) And in Hell he lift up his eyes, being in torments, Luke 16. 22, 23. If this which was spoken by Truth itself, were duly considered of, it would make Great Men tremble, and live otherwise then they do; for we can see no Example of their manner of Life throughout the Gospel, but in him, who went to Hell, and there is no other Reason assigned thereof but his voluptuous Living, and what may be gathered of uncharitableness. Too many now adays resemble him in both, giving not much more out of their great Possessions then a few Crumbs, which fall down of Course and according to Custom. They had best take heed, that their end be not the same also. Who will go on in his way, and not think thereof now, yet than He will lift up his eyes, and consider from whence he is fallen. It will be most afflicting to remember, that who had all things to please Flesh and Blood, should be tormented there; who swilled down delicious Wine in abundance, should want a drop of Water to cool his Tongue.  
Be not frighted with this Severity of Words, for it is better to be forewarned, though in the most terrible Characters, then suffer the Truth and Signification of them. If diligent care be not used to prevent this, it will take off from the Pleasure of your Recreations and Pastimes as they are called. Which are said to be made use of to spend the time, as if that did not pass away fast enough of itself: And it may seem strange, that some should so much endeavour to throw that away, when for aught they know (unless they repent and bring forth Fruits meet for Repentance) this is the only time of Comfort they will ever have, and therefore they should make much of it, that it may appear long, but not contrariwise. Which is an intimation, that their Life, which they would have others think so Happy, yet themselves do not find it; for they that count it Pleasure to riot in the day time, 2 Pet. 2. 13. yet are more Solicitous to make it seem short, then poor Day-labourers. At night they fall to the Works of Darkness, spend the greater part in Chambering and Wantonness. When it is time to awake out of sleep, than they go to it, and reverse God's Ordinance of the night for Rest. By not observing the words of his Law, the threatening is fulfilled now upon Earth, In the Morning thou shalt say, Would God it were even; and at even thou shalt say, Would God it were Morning, for the fear of thine heart wherewith thou shalt fear, Deut. 28 67. As is discovered by them, who cannot be one minute without Company, who in time of Health must have wax Candles burning all Night. In the day they make it their Business to stifle it more: And yet for all they would have time pass away. Which is a manifest token of the Misery of their present Condition, for none can desire that, unless it be out of Expectation of a future and greater Blessedness; which they have no Prospect of, being only for the present, and what is before them. If all this should at length end in a sad Eternity, there is no Stupefaction, nor making the least part thereof to pass away; and it will be ten thousand times more Vexing, then that now in the days of their Flesh. What can be said too much to recover People out of this Condition? What kind of Expressions shall be made use of to prevent others sliding in, but the least towards it? To you High and Rich, let this warning be given. Who are so desirous after it, have a care of mis-placing or seeking in a wrong way that Happiness which is to be found in God only, and in the way he hath showed; for there it is to be had, and no where else, For my People have Committed two Evils: They have forsaken me the Fountain of living Waters, and hewed them out Cisterns, broken Cisterns that can hold no Water, Jer. 2. 13. Who resort to these, will be still disappointed of satisfying their Thirst. Our gracious God in that he would the more effectually draw us unto himself, hath so provided that we cannot be otherwise Happy, but by coming unto him, and we must be necessarily miserable if we do not.  
Man is a proud Worm, he will not stand beholden, no not to God for Happiness, though he hath brought him into Being, and furnished him with those means, by which he will try to attain it himself, and his own way in opposition to that prescribed unto him. 'Tis Riches and Honour, which lift him up to this height, he thinks them his own, and they can make him Happy, and what need he then be indebted to any? For he is apt to say in his heart, My power and the might of my hand hath got me this Wealth, or 
Deut. 18. 17, 18.  else mine Ancestors have done it for me; whereas he should remember the Lord his God, for it is he that giveth thee Power to get Wealth: It is he which brought thee into this World by means of such Parents; if it had been the good Pleasure of his Will, ●e might have caused thee, even thee, to have been a Beggars Off spring, whom now he hath made the Son of Nobles. Thou shouldst rather be the more thankful and obedient for his Goodness, and not thence take occasion to be stubborn, or lift up thyself against him. O Generation, see ye the word of the Lord: Have I been a wilderness unto Israel? A Land of darkness? Wherefore say my People, We are Lords, we will no more come unto thee? Jer. 2. 31. He doth as it were expostulate whether such should be the return for his Love and Kindness? Stop a little, and think seriously. It pleaseth God now to call you by his Grace; Be sure not to confer with Flesh and Blood, but examine the things which have, and are to be delivered in the Spirit of your Minds: Have nothing to do with carnal Reason, harken not to the insinuations of lust, or bewitchings of concupiscence: Put away all things which may hinder, As now born Babes, desire the sincere Milk of the Word, that ye may grow thereby, 1 Pet. 2. 2. It will do you no harm.  
Let us walk honestly as in the day, not in Rioting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying. But put ye on the Lord Jesus Christ, and make not provision for the Flesh to fulfil the Lusts thereof, Rom. 13. 13, 14. What pleasure doth at this instant remain of all past Jollities? and if none doth now in time of health and enjoyment, much less will they comfort upon a Deathbed. They are fading and unsatisfying Vanities, delight only a very little for the present, but not yield a true contentment. Wherefore leave them before they leave you, if you forsake them, you will avoid all their dreadful consequents; but if you hold fast to them, they will at length forsake you as to their refreshing Nature, for this lasts not in Sickness or declining Age, but the guilt they leave behind, will stick close and press you down to the lowermost Hell. You must of necessity part; you see what difference there is, if they or you first drop away, or you come out from among them; In the Name of God cast them of forthwith, do not cry out with the Sluggard, yet a little Sleep, a little Slumber, a little folding of the hands to Sleep; let me lie a little longer in my sins, and then I will rise: Thou dost not surely consider, who it is that calls thee. Awake thou that sleepest, and Christ will give thee life. Your hands have been defiled with sin and filthiness, Wash ye, make you clean, put away the evil of your do from before mine Eyes, cease to do evil, learn to do well. Come now let us reason together, saith the Lord, though your sins be as Scarlet, they shall be white as Snow, though they be red like Cri●son, they shall be as Wool. Behold what manner of 
Isa. 1. 16, 17, 18.  Love and Condescension is here; The Mighty God proposes to reason with those whom he could as easily cut in pieces as make this offer; what cause can be assigned for such unparalled goodness, but his own gracious nature which delighteth in Mercy? He doth make the first proposals of Reconciliation between himself and his stout Creature. What a wonderful thing is this, that the humility of God, who is so Glorious in Majesty, fearful in Praises, and doing wonders, should exceed that of Man, the Work of his hands, a small contemptible and impotent being. And yet how strange would it be (let the Heavens and Earth be astonished) if he who is less than nothing, should withstand and despise such goodness? Call to mind further, he doth not this because he cannot do otherwise, for he hath severity in store as he will manifest upon thyself if thou contemnest his goodness; it cannot be, unless thou art guilty of the most horrible incivility that ever was, thou shouldst refuse to hearken when he calls thee; Thou mayest put off thy inferiors to a more convenient season, and whom thou dost not much care for; but God is the excellent one in all the World, who daily poureth his benefits on thee, hath given all thou hast, who holdeth thy Soul in life? Is he not worthy to have a present answer? To be opened unto immediately, Luke 12. 36. Who is Lord of Heaven and Earth, to whom the greatest Monarch is a Grasshopper.  
If you do not hearken to this, but slight and despise; he hath his threaten, which those shall feel who do not mind them, as Psal. 29. Job. 34. 20, 24. Rev. 6. 15, 18, 17. Amos 2. 14. Isa. 10. 3. Rom. 2. 9, 11, 12. Mat. 13. 42. You are Men and not God, you are Flesh and not Spirit, and your Flesh is not the Flesh of Brass, nor your Bones Iron. They must necessarily turn into the Dust of the Earth; And you that cannot now bear the least indignity offered to your person, how will you endure to rise up to everlasting shame and contempt, Dan. 12. 2. Or to drop into Misery in all things just contrary to that softness and delicacies here. An heedless unbelieving thought will not secure Men as to this, for what is prepared cannot be destroyed by an imagination only. As Abraham said to Dives, the great gulf is fixed, besides the inference he there makes, Luke 16. 26. This also follows, so that those who are not yet in, but going the direct way to it, can neither pass it by, nor after being plunged in, get out again by an Opinion or Wish; There are many pretty say about this, but in the mean while whom shall we believe? The Wisdom and Truth of God, or the Foolishness and Falsehood of Men; Certainly the safer way is for every one to use diligent care and circumspection, that he come not there which he is now reminded of; God's Word is as true as his Existence and seeing he hath said by his Son, the Worm shall not die, and the fire shall not be quenched, to deny it would be to make God a Liar, or the Lord Jesus an Impostor, which none either can as to defeat what he hath said, or dare to do. Let me ask the great Men, Do ye believe these things? I know ye are Christians, and ye do believe them; Why then will you not be moved to flee from the wrath to come? If you are impeached of High Treason against your Sovereign, you will use all endeavours not to be found guilty; and if you are, you will use no means unattempted to procure a Pardon. We are all by Nature the Children of Wrath, and consequently liable unto it, and have added further Rebellions against the Majesty on High. Is he not as dreadful who liveth for ever to take vengeance, as Princes are whose breath goeth forth and their thoughts perish? Do ye think, ye ought not as much stand in awe of the Great Mighty and Terrible God (for so he is still to them that obey not the Gospel) as of mere Man? Is he not as worthy to be sought after? Ye have offended against him, and will ye stand out still? Is it meet he should come unto you, and force a Pardon upon you, whether you will or not? Indeed he waits to be gracious, but it is to those who come unto him, and if you will not (to speak in the gentile dialect) you may choose and be damned. Ourselves would take it ill, if we should at great cost or pains get a Pardon for a Servant, and he out of peevish pride or negligence would refuse it; Now this Christ hath done, he hath purchased you with his own Blood, but you must sue it our yourselves, or go without it. A condemned Criminal here is dealt bountifully withal, if his life be spared only; but the goodness of God endureth yet daily, and infinitely exceeds that of Creatures. He doth pardon, and if ye continue in his goodness (otherwise ye shall be cut off) rewardeth you; This shall be the Covenant which I will make with the House of Israel, after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my People (this is the first part of it, as well as the other) for I will forgive their iniquity, and their sin will remember no more, Jer. 31. 33, 34. This extends both to the least and greatest, for they are expressed; He promises to be our God, which imports as much (as is evident from the whole tenor of the Gospel) what is said 1 Thes. 4. 17. We shall be ever with the Lord: Which should be desirable to those who think it a privilege to stand in the presence of the King, much more is it before the great King of all the Earth. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore, Psal. 16. 11. You that affect nothing but great Company, do likewise seek to be Equal unto the Angels, Luke 20. 36. The least of whom doth exceed the greatest of Men. Who are now in the first rank, Why will you not in a Godly sort be ambitious of being so in the first born of Heaven, and endeavour after a degree of Glory answerable to that of greatness ye have here? In the Name of God try to keep your first Station, that you may never have the least cause to remember from whence you are fallen; Never sink below yourselves, strive to attain the higher perfections, but above all take heed of coming short of the lowest; for it is better to be least in the Kingdom of God, than not to be there at all. Little Flock, it is my Father's Will to give you a Kingdom, Luke. 12. 32. And why should it not be yours to accept of it? Who deem yourselves worthy of all honour, I hope will not judge yourselves unworthy of everlasting life; for all your abundance, you would receive a great Estate, if any of your Friends and Relations would bequeath it unto you; And will you not accept of an inheritance, incorruptible and undefiled, and that fadeth not away, reserved in Heaven for you? 1 Pet. 1. 4. if you perform the conditions required. As for that you have already, must fade away, for if you think the Lands are yours for ever, yet yourselves are not so; they may remain somewhat longer, but you shall be taken away before. Their inward thought is, that their Houses shall continue for ever, and their dwelling places to all Generations; they call their lands after their own Names; this their way is their folly, yet their posterity approveth their say, Psal. 49. 11, 13. When many times they do not long enjoy their lands, for these change owners and seldom continue in the same Family for two or three hundred years, much less for ever. Nay, if they were secured from Folly, Prodigality, Forfeiture, Injustice (as that is in defeating the 
1 Kings 21. 3.  next Heir of the Blood of the inheritance of his Fathers) and of firm Title and furthest from Inundation of the Sea, yet this would not endure for ever; for the time draweth near when the Earth shall be burnt up, and all the Works thereof, so the goodliest Estate now seen is but temporal which fades away. He that hath the best tenure and most indefeasible right, yet hath no perpetuity, but himself is tenant at will to the great Landlord of Heaven and Earth; now 'tis the wisest way of such an one to feather his nest, to provide well against the time he shall be turned out. Agreeable hereunto is the Counsel of the Lord Jesus, And I say unto you, make to yourselves Friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations, Luke 16. 9 It is strange, that those who have such an advantage of Worldly outward prosperity, of which they must be one day eternally deprived, should not take care against that fails to be provided of an Happiness in the highest Heavens for evermore; especially if they miss thereof, they must fall down into opposite Misery. One of these two must be your condition, there is no avoiding of it; if you should be miserable, it will be in a worse degree than the common sort of mankind, because of your manifold transgressions and mighty sins, Amos 5. 12. They are against great Love and Mercy, and when those which should have been Examples unto others of obedience and righteous living, have most of all sinned and contemned the Almighty, Vengeance may be taken upon them sevenfold; and when the day of their calamity is come, that pride and pleasure in which now they so much trust, shall be all vanished and gone, and serve to torment them yet more by sad reflections of what they have been. For as the benefit is great, if they use Riches and Honour as instruments to set forth the Glory of God, and maintain good Works; so likewise is the danger great if thence they be proud and rebellious, turning them into an occasion to fulfil the lusts of the ●●esh: it would have been better not to have had, then thus to have abused them. It is not only because such an one is in a higher Seat in the World, therefore he shall be so in that to come; for there will be changes, and those that are exalted, shall be abased: Yet to him that rightly managed the ten Talents, authority was given over ten Cities; and he that did five, had proportionably. So 
Luke 19 17, 18.  contrariwise, he that is unfaithful in most shall receive the greater condemnation; and if he that received but one Talon went and digged in the Earth and hid his Lord's Money, was cast into outer Darkness as an unprofitable Servant; What will become of him, who received ten or five, and used them to rebel against his Lord? Of how much sorer punishment suppose ye, shall he be thought worthy?  
Now things are so set, that extremity and eternity of joy or sorrow must be the final condition of every one; it may seem impertinent to bid him choose whether he will have, as if ten thousand Talents were laid on an heap, and the other side a single farthing, to make long persuasion that he would be sure to make choice of the first; Or if there was offered unto him a glass of the most pleasant Wine, and a cup of deadly Poison, and he knew before which was so. Neither of these come up to the present Case, for the good of the one is more beyond the evil of the other, then in any two things that can be compared. Although there is such a vast difference, yet commonly the evil part is chosen; and those who call themselves Men, yea, Men of Honour and Renown, are worse than Children in understanding. They greedily catch at toys and trifles, they are careful to learn all the punctilios of Honour, niceties of Pride, modes of Breeding, and things which belong to their Quality; but in the mean while are negligent of the things that belong to their peace. They run after every imaginary pleasure, are for every thing which hath the name of it, yet they will not seek after true and real Happiness; they run on still in their course, not considering for what end they came into the World, or what will become of them when gone out. This is not a Gentleman's business, he is to go in the Fashion, carry himself obligingly in Company, understand his Estate; this is sufficient for him, What should he mind any thing else for? Let him do what his inclinations lead him unto, such is the language of Pride and Modishness; But what saith the Holy Spirit thereto? Do ye thus requi●e the Lord, O foolish People and unwise? is not he thy Father that hath bought thee? Hath he not made thee and established thee? Of the Rock that begat thee thou art unmindful, and hast forgotten God that form thee, Deut. 32. 6. 18. Wilt thou obliterate the notions of him who hath spread thy Table, and made thy Cup to overflow? Is this the return, he is to make to his Almighty Benefactor? He may turn Mercies into Disobedience, yet he shall not go unpunished; forsooth it is not his business to work the work God hath sent him to do, he is too good for it in his own conceit; The Lord saith, them that honour me I will honour, and they that despise me shall be lightly esteemed, 1 Sam. 2. 30. Some may not care if they are so, for as yet they find no harm come by it; but what will become of the most scornful and exalted Sinner, when God shall pluck thee out of the land of the living, and there shall be none to deliver thee? Even here, though thine house of defence be very high, he can bring thee down, make thee a mock and byword as he hath done by some; but he doth generally suffe● men's evil Deeds in this World, letting them go on as they will, as he did the manners of the Israelites forty years in the Wilderness, Acts 13. 18 Yet they shall be sure to receive the just recompense of them in that which is to come. There is no holding the Spirit in, it will fly out there, do what thou canst; and lest it should be then nothing but shivering and horror, Repent therefore of thy Wickedness, if perhaps the thought of thine heart may be forgiven thee, Acts 8. 22. Cast down imaginations, and every high thing that exalteth itself against the knowledge of God. When this is done, thou 
2 Cor. 10. 5.  wilt think it as much thy duty and business to obey God, as it is of the poorest Man.  
To the Poor the Gospel is Preached, Luke 7. 22. Those who are rich and high in their own conceits, will not receive it so far as to obtain the benefits thereof; Christ is a Prince and a Saviour, they are both joined together; and his government reaches to the inward Man, to allay those swelling thoughts and order them aright. Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven, Mat. 5. 3. They are meet partakers thereof, for 'tis not riches but trusting in them that hinder from thence. Neither need they fear from Luke 16. 19 For poor Lazarus was in rich Abraham's Bosom; so there are of both sorts: If they that buy be as though they possessed not, and they that use this world as not abusing it, although they have never so much thereof, yet through the Grace of our Lord Jesus Christ they shall be saved as well as others. They may still conceive themselves to be so as who have not such abundance, and with what remains over (deducting for the necessity and conveniency of their Families, out of which also a portion is to be laid aside for the Poor) give Alms and maintain gook Works. This seems to be the design of the Gospel as appears by the several precepts and the practice of primitive Christians (not only of those Acts 2. 45. for that community was not then of necessary obligation, Acts 5. 4.) but those further on for some centuries; who if they were rich, did mightily abound in Liberality and Alms▪ giving for relief of Christ's poor Brethren. I am moved with indignation as often as I think of that Emperor, who in a pious disposition resigned the Throne, or hear of any other who by a single and imprudent refusal at once deprives himself of Ability for exercising a thousand Acts of Charity and opportunity of well doing, and consequently of a greater reward; Whereas the higher station Men are in, they may do God more service, and their goodness be exemplary: If we search to the bottom, this mistaken way doth rather proceed from pride then self-denial, for the reason thereof seems to be, that they could not so well come down to those base things of the World, and the things which are despised, 1 Cor. 1. 28. Which they rightly think themselves in Conscience bound to do, but they can better do it once for all, then several repeated times; whereas Humility is more acceptable the more often it is used, and from those of more exalted condition. That thing of Gentility, if strictly examined, is but a vain Word according to the judgement of reason; and therefore people need not be so offended, because the Christian Profession requires not to have the faith of our Lord Jesus Christ, the Lord of Glory with respect of Persons, Jam. 2. 1. The Apostle doth not design to confound all the order that is in the World, but chief intends those rich Men who were Heathens and without the Church, as appears vers. 6. 7. For such a Character could not belong to Christians at that time; But still it is so far obligatory, that we are not to give reverence as the World gives, only upon the account of their fine clothes or wealth. Nor are they hence to take liberty to wax proud and despise their poor Brethren, whom God hath chosen, rich in Faith, and Heirs of the Kingdom which he hath promised to them that love him; and therefore others should not keep them of. Nor are they to imagine the distance between God and themselves, is not quite so great as between him and the Poor, for what now makes the difference? Will ●e esteem thy Riches? no not Gold, nor all the forces of strength, Job. 36. 19 That accepteth not the person of Princes, nor regardeth the Rich more than the Poor, for they are all the work of his hands, Job 34. 19 so Psal. 62. 9 He seethe not as Man seethe, for Man looketh on the outward appearance, and if there be gaiety without, hath a wonderful conceit of him as some goodly one; but the Lord looketh on the Heart, and if that be evil, notwithstanding the fine outside, 
Amos. 6. 8.  such an one is as odious in his sight as the most abject contemptible person is in ours. Let none say in his heart, My obedience is so much the more acceptable, and I deserve better of God's hands, because I am Noble or Rich in the World, and I come to serve him when I could serve divers lusts and pleasures. What then? It is thy bounden duty so to do, as well as it is of the meanest; What thanks doth he deserve, who doth only what is 
Luke. 17.  his duty to do? As our Lord hath told us in a familiar instance; but thou sayest, thou canst do otherwise, as others of like Condition do. So likewise can your Servants do contrary to what you Command them, but what must they expect then? To incur thy Displeasure, and be turned out of thy Service, and it may be thou mayest Command him to be beaten and kicked off, this is all thou canst do. And if thyself dost not obey our Master which is in Heaven, but do thine own Will, his Indignation and Punishment will be worse than all this. Thou mayest enjoy the Pleasures of sin for a Season if thou wilt, but in so doing thou shalt not only lose the recompense of Reward, but procure to thyself never ending Pains, and then what wilt thou get by the Bargain?  
Some will surmise this to be strange Doctrine to Gentlemen especially, whose peculiar privilege it is to be devoted unto Pleasure; if it were not for this, they would not differ from others. But are not all under the same God, and equally obliged to do according as he requires? And surely also it is their principal design to be Happy, both now and hereafter, all one as they desire to live pleasantly next Year as well as this. They are, whether they think of it or not, Strangers and Pilgrims on Earth as their Fathers were. So the present Condition is not to be accounted of, for it is nothing in Comparison of what shall succeed, and therefore it should be one's whole business to neglect this, and do all things to secure a future Happiness, for this in a short time will be done away, and seem all one as if it had never been. Even at this instant it may be observed, all former things are gone as a shadow that departeth; nothing remains but a faint remembrance, which doth not yield the least Pleasure, but rather Anguish: We press nearer to the things which are not seen, but eternal Refreshment or Misery. If one Man was to suffer all that could be laid on him in this World, and to come to Heaven at last, he is no more to be pitied then that common Labourer, who doth but his ordinary Days-work, and hath an hundred Pounds for his Reward: So again, if another did enjoy all the Honours and Pleasures that were to be had, spent forty or sixty Years in the greatest Mirth without intermixture of trouble or weariness, (as none ever did) all would not be a Compensation for the first hour in Hell. We cannot reasonably grudge to pass through this present Life, (which is not so much in reference to the other, as a minute to a Year) if the greatest Affliction and Hardship were to be laid on us, as long as hereby we shall come to receive an infinite good through the Gift of God, and avoid a like inconvenience. If instead of a Barren and dry Wilderness, we were to march through a fiery Furnace to the Heavenly Canaan; if instead of having Prosperity mingled with Adversity, all the days of our Pilgrimage were to be continually evil; If instead of denying Lusts, we were absolutely Commanded to cut off our right Hand and pluck out the right Eye, and to do violence to the least natural Inclination; yet considering the Greatness of the Joy and Sorrow set before us, these would have been most equal Terms, if it had pleased the Great Lawgiver (who is able both to save and destroy) to have given them. He might have done so, and still be most just and bountiful. But so gracious hath been our God (Break forth into singing all ye Inhabitants of the Earth, and Praise his Name, which you can never do so much as this Love deserves) to lay no more upon us, than what is summed up, Deut. 10. 12, 13. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy Heart, and with all thy Soul, To keep the Commandments of the Lord and his Statutes, which I command thee this day for thy good? Which are contrived to make us as Happy in this Life, as is possible for us to be. And though this had been sufficient requital of itself; yet further throughout his Holy Word is manifested eternal Life. Do this and live, under which was more comprehended then barely living here, for Transgressor's did so. This hath been more clearly made known by him who came since; who hath brought Grace and Truth along with him, Who came not to destroy the Law, but to fulfil it, and make it yet more for our Good; for albeit the Jews by reason of the Carnality of their Hearts were allowed a more free Enjoyment of the things of this Life, than we are now under the Gospel, which is upon better Promises: The intent whereof is to Cleanse ourselves from all Filthiness of Flesh and Spirit, and to perfect Holiness in the fear of God, 2 Cor. 7. 1. So that Sensual Enjoyments are contrary to the Nature of our Holy Calling. They are not absolutely forbidden, but to be used with the greatest Moderation, and so they do not in the least diminish from our real Happiness. Christianity doth refine the Delights of Sense, and make them more excellent. We are to remember how we are way-faring Men, and may receive them so far only as to refresh: But in no sort to run after, or when obtained to dwell so long on them, as hinder our Journey. And therefore to make Pleasure the business of Life, or the greater part thereof, (as the manner of some) is both contrary to Duty and Happiness: For though it be imagined, such do take great Delight in them, or otherwise would not follow them; yet there are other Reasons, as they know nothing better, or not how to spend the time, and idleness is so wearisome, that any thing is to be done rather than endure that; the Humour and Mode of the Age, which they must comply with or they shall not be reputed Gentile, and such like; for they could forsake those esteemed Divertisements, which if they reflect on in the very midst are tiring empty and unsatisfying. The Pleasures of this Life choke the good S●ed in the Heart, which should spring up and bring forth Fruit unto everlasting Life▪ They do alienate the Heart from God. If any man love the World, the love of the Father is not in him, for all that is in the World, the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life is not of the Father, but is of the World, 1 John 2. 15, 16. No Man will say, he loves these more than God (himself would then affirm his own Damnation to be just) Who is so wicked as this amounts unto? But what are Words to be minded, when Deeds manifest the contrary? When one who saith he loves God, yet wi●● rather break his Laws then deny his own Will; who to follow a sinful Pleasure, will omit a necessary Duty, it may be determine● of him; for those we love, we will do what they will have us. He that will not part with a Paltry Lust for the sake of God, when he requires it, if he doth with his mouth make a show of much Love, his Heart runs after that; 
Ezek. 33. 31.  God who knoweth all things, and from whom Dissimulation cannot be hid, will judge accordingly; for if any loves sincerely, he will also forsake whatever offends his Beloved. If the Pleasures are not simply unlawful in themselves, yet all Excess is evil and to be avoided, and that is ●o when the end for which they are used, is sufficiently answered▪ Or if they be attended with ill Circumstances, and prove needless occasions why others and ourselves sin, they are to be abstained from; for if we love God, we must have a care of the least thing that doth disp ease him. Only let your Conversation be as it becometh the Gospel of Christ, Phil. 1. 27.  
There are several mistakes which hinder this, for People take 
Of mistakes in Religion.  up with less of Religion than they ought. And lest I speaking as to them, should be thought to run upon a mistake myself; therefore let it be considered all along, (and not only here, but throughout the whole) whether I speak these things as one willing to find fault; or whether the Scripture, nay, the gracious Gospel, in which they so much trust, do not say the very same.  
It is that common deciet of outward Profession and resting in the Ordinances: This is reputed Religion, but it is shut out from governing their Thoughts, Words and Actions. Let them be any how, at men's own Power and Command, following their own Inclinations and Humour, and not the Will of God; they run on in Pride, Lust, Sensuality; and if Prayers be read in their Family, they go to Church on the Lord's Day, be sure to be a little more serious and repent upon a Deathbed, all is well enough, there is no need of making such a stir and ado about Religion in their Life-time.  
This is the fashionable sort of Godliness, which is used and commended every where; but upon diligent survey it may appear, that the Commandments of God are made of none effect by this Fashion; for the Precepts in the Gospel of obedient and Holy Life signify nothing, Duty is neglected and sin committed. And if they do but ask God Pardon in a formal way, than they may go on, and Transgress yet against him, and so on. But be not deceived, God is not mocked, for whatsoever a Man soweth, that shall ●e also reap. He that soweth to the Flesh, shall also of the Flesh reap Corruption, Gal. 6. 7, 8. Every one shall receive according to the Deeds he hath done. The Sacrifice of the wicked is an Abomination, how much more when he bringeth it with a wicked mind, Prov. 21. 27. It was never well with Religion since a certain Mode thereof came up, when they do such Acts, because People of quality 
See Zech. 7. 5.  do the like; and they do no more than according to the common Standard. This is the moving, though not the only Reason, for they do expect some benefit; when they must die, they would as willingly go to Heaven as the poorer sort, and they trust unto these Prayers which they hope will translate them thither, for though they did live in disobedience, and run unto the same Excess of Riot as others, yet God is merciful, and they did ask him forgiveness; He is so indeed, but also he is Just and True. There is no respect of Persons with God, for as many as have sinned without Law shall also Perish without Law, and as many as have sinned in the Law shall be judged by the Law, Rom. 2. 11, 12. According as it is written so shall every one receive, although he doth never so much flatter himself with idle Fancies and vain Hopes. Take heed and be not deceived in this great and important Concern of your everlasting Happiness or Misery, and to this I exhort you the more, because if you do mistake once, you are eternally Damned; there is no correcting this Error, and therefore I say again unto you, Take heed that ye be not deceived. In the mean while you may know this one thing, that if the fashionable sort of Godliness will infallibly bring to Heaven, how would that be found true which Christ saith, A rich man shall hardly enter into the Kingdom of Heaven, Mat. 19 23. but after this rate he would easily, for the modish Worship requires not much Labour or Pains. And as the Disciples asked our Lord upon that Saying, Who then can be saved? So if this were allowed, the question may be reversed; Who then would Perish? For who is it that follows the Fashion in Clothes, Behaviour and manner of Living, and doth it not in Religion also? We are sure God spoke by his Son, and therefore that is truth which he saith; as for this Opinion it is contrary to his Doctrine, and we know not who was the first Author of it, unless it came from him, who setteth up his Kingdom against that of Christ, whose Employment it is to beguile Souls, the old Serpent, the Father of Lies. And the Falsehood is so Transparent, that if they would but look throughly they may easily see it; which they also would, if it did not contradict their own Lusts, and so they remain willing to be deceived. But if they will, they may be deceived, and shall at last go away with a Curse instead of a Blessing. Those on the left hand Mat. 25. it seems, did not expect to have such a dreadful Sentence for such a Reason pronounced against them, as appears, Ver. 44. They might think themselves safe enough, because they did not see the Lord Jesus himself an Hungered, or a Thirst, or a Stranger, or Naked, or Sick, or in Prison, for than they say, they would have ministered unto him. They had the Letter of the Law on their side, yet (ma●k this) their Exposition was not allowed, but the great Judge gave his own, and by that Condemned them. But some now adays have not so much to trust unto, for both the Letter and direct meaning of the Gospel are against them. This Peter teacheth plainly, Forasmuch then as Christ hath suffered for us in the Flesh, arm yourselves likewise with the same mind; for he that hath suffered in the Flesh, hath ceased from Sin, That he no longer should live the rest of his time in the Flesh to the Lusts of Men, but to the Will of God: for the time passed of our Life may suffice us of have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revellings, and abominable Idolatries, 1 Pet. 4. 1, 2, 3. An exact Portraiture of our times, for though the last may seem to have been somewhat ceased among us, yet whose God is his Belly, or who saith unto Gold, Thou art my Confidence, is also an abominable Idolater: Saith another Apostle, Walk in the Spirit, and ye shall not fulfil the Lust of the Flesh, for the Flesh Lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary one to the other, Gal. 5. 16, 17. And the works of the Flesh are reckoned up further, some of which are esteemed necessary Qualities of a Person of worth and briskness, and the Fruits of the Spirit are thought fit only for dull, sneaking, base born Souls; but not for them: So the Judgement of Gentlemen is contrary to the Gospel. And that which would render one a meet Partaker for the inheritance of the Saints in Light, is in no wise thought comely for those of that Station. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the Vanity of their mind. Having the understanding darkened, being alienated from the Life of God, through the ignorance that is in them, because of the Blindness of their Heart, (as to saving and spiritual knowledge, for otherwise they are quick-sighted enough) Who being past feeling have given themselves over unto Lasciviousness, to work all uncleanness with Greediness. But ye have not so learned Christ, Eph. 4. 17, 18, 19, 20. Let any compare these places, and several others in the New Testament with the present Fashion, and then Judge; Whether true Christianity and the modish Gentility are not as contrary and incompatible, as Light and Darkness? And though some Men-pleasers, but not the Servants of Christ would fain reconcile impossible things; yet let none trust to what they teach or say, for we are not to stand or fall according to their corrupt Glosses, but the secrets of all Hearts are to be judged by the Gospel of Jesus. Who will put his own Interpretation on his own Laws, and we are to receive from his month the Sentence of Life or Condemnation. Let none therefore be the more Confident, or presume to go on in his Course, because one whom he hath chosen for a guide, tells him, he is right enough, and he is willing to believe him; for such can know no otherwise then by the Gospel, and it is agreed on all hands, that those Texts which are given to make wise unto Salvation, are so plain and easy to be understood that they need no Interpretation at all; and it cannot be that any, who come in sincerity to be informed, should be deceived in them. But thus it is, Men are strangely given to their own Lusts; they cannot endure to resist the Allurement of sensual Pleasures, and are not willing to bring down their haughty minds, and yet would partake of the Promises of the Gospel, and avoid its Threaten; so there must be an expedient found out to do all this. How ready are they to hearken unto, and embrace every proposal made to this end? Either by their own deceitful Hearts, or by him who works with all deceivableness in them that Perish: Or some others have been found, who instead of showing People 
Mic. 3. 5, 8.  their Transgression, and the House of Jacob their sins, have soothed them up and concealed. Who have strengthened the hands of the wicked, that he should not return from his wicked way, by promising him Life, Ezek. 13. 22. Who being willing to please their great Benefactors, do according as they would have, Speak smooth things and Prophesy deceits, Isa. 30. 10. Who know no sooner way to oblige them, then by dictating Doctrines suitable to their ungodly Lusts and Inclinations; that they may live the Life of the wicked, and die the Death of the righteous; follow all iniquity here, and receive the Crown for Welldoing hereafter. And this is done by divulging some pleasing (but wrong and mis-applyed) Notions of Gods wonderful Mercy; of Faith in our Lord Jesus Christ, and relying wholly on him for Salvation; of a formal daily Repentance which is well enough, if more sincere and perfect on the Deathbed; the Doctrine of partial Obedience; of Desires and Resolutions (which are for the most part Mockery or Nonsense) the mistakes of Sins of infirmity, for the works of the Flesh and unrighteousness come under these; of distinguishing between the Counsels and Precepts of the Gospel, stretching it further than they have Warrant from, 1 Cor. 7. 25. What they have a mind to follow those are the Commands, and what they have not is of the other sort, and then they sin not in neglecting it. And such like. Out of which may be patched up a fine sort of Divinity to please the Great Ones here, by giving them Encouragement, that after they have gratified to the utmost all their wicked Lusts, and bid defiance to the Almighty in their Life-time, yet they can appease him again slightly, and when they will▪ But certainly this is quite to leave the Principles of the Doctrine of Christ, to go on to imperfection, not laying again, but utterly over-throwing the Foundation of Repentance from dead Works, and of Faith towards God; which if such as pleases him, must consist in Obedience, as well as to believe that he is. But one would think some did not so much, or what is worse, Think that the Godhead was like unto Gold or Silver, or stone graven by Art and Man's device, Acts 17. 29. for they would stamp their own Impressions, and more derogate from his Glory, and despise him in their own imaginations than they did, Rom. 1. 23. for these would make God such an one as they would have him, render him a Liar, altar and change his very Nature, beseech him to determine his everlasting Gospel, rather than he shall not save them. Or else how can they ever dream of thrusting themselves into his Holy City above, any other way then by which God hath appointed, nay, going contrary to what he hath Chalked out. Our Saviour Jesus Christ gave himself for us, that he might redeem us from all iniquity and puri●ie unto himself a peculiar People zealous of good Works, Tit. 2. 14. Now these defeat the very end of his Coming, for according to their supposal Men may still live in all iniquity, and instead of being zealous for good Works, they need do none at all, but cast themselves entirely on Christ's satisfaction and Merits. The foregoing Verse is, The grace of God that bringeth Salvation hath appeared unto all Men, Teaching us that denying ungodliness and worldly Lusts, we should live soberly, and righteously, and Godly in this present World; but according to the daubing of some, if we do the contrary all our Life-long, and we do, that is impossible, but say or wish as much before the last Gasp of Breath is gone, we may lay hold of it. But hold there, Salvation is not men's to give, they cannot so much as redeem their own Souls, much less barter with Almighty God for others. We are to have the Reward from his hands only, and he hath said already on what terms he will give it, Christ became the Author of eternal Salvation unto all that obey him, Heb. 5. 9 and to none else. The Priests may not prescribe unto him (who is a God of infinite Sovereignty and Power) Laws of their own Head, nor parcel out the Objects of his Bounty; they may never partake of it themselves, much less be so impudent as to set it out for others. Themselves 〈…〉 e to stand among the number of the Criminals, for since they have corrupted the Word of God, 2 Cor. 2. 17. Instead of warning the Wicked from his way, such have been occasion why he sinned yet more, they shall receive greater Condemnation. Nevertheless those shall not escape who being led away with their own lusts and enticed, do gladly receive their plausible Opinions and Say, but shall perish for all, Mat. 15. 14. Ezek. 33. 8. Isa. 9 16. Though the Serpent Gen. 3. beguiled the Woman, and the Woman beguiled the Man, yet the curse was pronounced on all. And it will be no excuse in the last day, Lord, the Teachers who came in thy name told us we might do such things and live, for Christ had foretold that false ones should arise, and commanded to take heed lest any Man deceive you. He left his Word behind to try the Doctrines whether they be of Men or no, by which he will judge the World, and not by this or that Doctor's Opinion: Let others now put what meaning they will upon the commands of Christ, yet if he should interpret them otherwise, every one knoweth whose must be taken, and by which we are to abide. His judgement and exposition will be according to Righteousness and Truth, whatever others make now: If they turn the Word up 
Isa. 24. 5.  and down to make a gain of Godliness, and procure the favour of those above them, yet the Most High God remains immutable, and cannot lie; let them make what alterations they will, yet one cometh to rectify: Saith Christ, He that rejecteth Me, and receiveth not my Words, hath one that judgeth him, the word that I have spoken, the same shalt judge him at the last day, John 12. 48. So it is most reasonable he should, and he shall be the alone distributer according to the very intention and meaning of them.  
This is necessary to be insisted on, because there is a wonderful deceit cherished amongst the greater sort, who though they live in Wickedness and Pleasures, and have no real inward sense of Religion; Yet if they can get a Man in black, unto whom they make a partial relation of themselves; that they are sinners indeed, but who is not? Howbeit, they do this and that good thing, which they are sure to tell him of and magnify; and than if he not making a through examination, acquaints them in general their condition is good enough towards God, and they will go to H●a●en through his Mercies in Christ Jesus, and intimate as if there was no such need for more; they forthwith cry him up for an honest fellow, and ●●g themselves, now they can have their consolation here and hereafter, that they will go on in their course. The abuse and corruption this way cannot be vindicated from those who call themselves Pastors of the True Church, for there are some who understand not what they say, and whereof they affirm, who would be glad of a good Table or Preferment; Others know better, but speak what they should not to comply with the custom of the World or a Potent Neighbour; but it is abominable among those of the Roman Church: The Priests there have modelled such a Religion (which they call Christian, but is contrary to the very nature, design and end of it, as any thing can be) as is most agreeable to sinful flesh and blood. They may be more properly styled followers of Mahomet, then of the holy J●sus, for they have used the very same Arts and Policy, though in a different way, to ingratiate their Religion in the World, but especially amongst those of higher rank by adopting it to their pride and wicked desires; for if it were true what they said, none that had Money enough could miss of Heaven. O most damnable Impostors! as if the gift of God could be purchased with Money, Acts 8. 20. As if that Man from whom they pretend to derive all their infallibility, were a liar when he said, Ye were not redeemed with corruptible things, as Silver and Gold, from your vain conversation received by tradition from your Fathers, 1 Pet. 1. 18. But according to these Men of corrupt minds, if ye have plenty of these, ye may still abide in your vain conversation: Who have made a concord between Christ and Belial, and laid down a Scheme how Men may live contrary to the Gospel and yet obtain the benefits thereof; who have cried up Peace, Peace, to that way, where is no Peace.  
For if we consider seriously the great displeasure God Almighty hath to sin, as is showed forth, 2 Pet. 2. 4, 5, 6. For one single Act of Disobedience, he entailed a curse on Adam and all his Posterity, Of six hundred thousand of his own People, whom he had brought out of Egypt, there were but two only which went into the Promised Land; and Moses himself who had so often stood in the gap between an enraged God and a provoking People, yet he was not admitted there. But to leave those under the Law which worketh Wrath, and by which every Man is accursed; come we to the Gospel which taketh that away, yet of the sour sorts of the hearers of the word, there is but one good: When one asked our Saviour, Lord, are there few that be saved? He said ●nto them, Strive to enter in at the straight Gate, Luke 13. 24. Which signifies the using more endeavour, then lazy and negligent Worshippers can pretend unto. And then there is Gal. 5. 24. Mat. 11. 12. 2 Cor. 5. 17. 2 Pet. 1. 4, 5, 6, 10. If these and more places which do declare the strictness of the Gospel Precepts, were impartially weighed in the Spirit of our minds, not putting in the balance against them fleshly lusts or corrupt reason, How can we imagine a perfunctory and formal course of Godliness (though it be never so much in vogue) will ever carry a Man to Heaven? for none can go thither who obeys not the Gospel. Let Men promise to themselves a future blessedness upon the Whims and Fancies of their own brain, or else the Opinion of others; yet they are to remember once again, we are not to stand or fall by these, but the Book of the everlasting Gospel shall be opened, and it shall be according to what is written therein without humane Glosses, but according to the Wisdom of God, who shall judge the World in Righteousness. Neither let any one therefore at present be fearful, lest when he hath run well, he shall not obtain, by reason of some sense which God may put on his own Laws, which his poor Servant is not ware of; for God is not unfaithful that he should deceive any: and on what conditions the promise of Eternal Life is given, is so clearly delivered, that it is impossible any one who hath but common sense should be mistaken as to them. The great Men cannot, for they have known the way of the Lord, and the judgement of their God, Jer. 5. 5. The Scriptures are able to make thee Wise unto Salvation, through Faith which is in Christ Jesus, 2 Tim. 3. 15. What pertains to this end is so clear and obvious, that they must be damnably wrested, if any one do err herein; There is such a wonderful agreement concerning the necessary things, and such plainness of expression, that none can be deceived, but he who hath a mind to be deceived; nor any be ignorant, but he that would be ignorant: so all are left without excuse.  
Suffer yourselves to be admonished, who now walk according to the course of this World, among whom you have your conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, Eph. 2. 2, 3. Consider well what you do: You that say it is as good to be out of the World as out of the Fashion, can you really think it as good to be somewhere else too, as our of the Fashion? Will Company make that more tolerable? Do not look upon this as vain Words, for it is a certain truth; if you follow the Multitude, you will not be among those few in the narrow way that leadeth unto life; and you must then be amongst those many of the other way. It is the command of God, Thou shalt not follow a Multitude to do evil, Exod. 23. 2. Every one that lives and converses in the midst thereof, must out of his own experience and knowledge assent to what the Apostle saith, The whole World lieth in Wickedness, 1 John. 5. 19 If thou hast no mind to be condemned with the World, 1 Cor. 11. 31. Do not comply with the sinful customs thereof; Remember what thou didst promise unto God in thy Baptism, that thou wouldst renounce the vain Pomp and Glory of the World, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wouldst not follow or be led by them. This thou didst then promise by thy Sureties, which promise when thou camest to Age, thyself wert bound to perform; and thou didst take it immediately upon thyself, either at Confirmation, receiving the Sacrament, or full purpose of mind; or if tho● hast not, how canst thou expect the benefits thereof? How art thou in the Christian Church? If thou hast not taken it upon thee, yet God will judge thee; and if thou hast, it is a fearful thing to be a Liar unto God. If thou thinkest this a thing of Form, the custom of the Country, than thou art a Christian only in Name, and for all that to have thy Portion with Hypocrites and Unbelievers.  
But thou hast a distinction to elude this, and all which hath been hitherto spoken, viz. The Pomp and Glory of the World there meant, and those places in the New Testament , refer only to the Idolatrous customs of the Gentiles at that time, and signify nothing to those of the present Age. This is apparently false, for in the generality of those Texts, there is no mention made of Idolatrous Customs; but of Lust, excess of Wine, excess of Riot, Revellings, Vanity of Mind; they are somewhat intended, but not only. A full Answer is given to all this from Acts 2. 39 The promise is unto you, and your Children, and to all that are afar off, even as many as the Lord our God shall call. And seeing Christ is to have a Church for all Generations to come, even to the end of the World; undoubtedly he designed the New Testament which is Sealed with his own Blood, and become of force by his Death as a means for those to believe on him, and as a Law to govern their Manners, not only for those which saw and heard him in the Flesh; but for their Children and children's Children, even to all posterity for evermore. It is further decreed that he shall judge the World by the Gospel: Now if he should (as most certainly he will) understand them according to the plain and common sense of the same Words; What then will become of those who trust unto this Objection? Which if admitted true would strike at the Root of all Religion, and by further degrees banish it quite out of the World. But if here Men should shake the fear of God from their minds, by cunning Evasions, excuse themselves from the Obligation of his Commandments; yet they shall never escape that vengeance which now dog's them at the heels, and will be sure to seize on them when out of this life: all their Sophistry will signify nothing at all, when they come to appear before his Judgment-Seat. Though at present they are so pleased, if by a nice distinction they can save themselves from the obedience of such precepts; yet when he discovers the deceit they intended to put on him, and maketh them of none effect, How must they be confounded before Angels and Men at the last and terrible day? Indeed if we were to be judged by those of like infirmities with ourselves, who know nothing of our thoughts, then there might be some hopes by crafty excuses and subterfuges to palliate our case before them; but Seeing God hath appointed a day, in the which he will judge the World in Righteousness, by that Man whom he hath ordained, Acts 17. 31. Who is the Power of God, and Wisdom of God, 1 Cor. 1 24. Who will have all the Churches know, that I am he which searcheth the reins and hearts, Rev. 2. 23. How then can they expect by some foolish fancy, to out-wit him, or that their close intents shall not be made known in that day, when Christ Jesus shall judge the secrets of Men according to the Gospel? And before him shall be gathered all Nations, and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats, Mat. 25. 32. And then several, who think themselves sure enough at present, will be deceived in their Expectation. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? And in thy Name done many wonderful Works? and than will I profess unto them I never knew you, depart from me ye that work iniquity, Mat. 7. 22, 23. Every one is sensible there is no little Torment in a Worldly disappointment, but in a thing of so great Moment it must be inexpressible anguish; The indignation will be so great, that they would utterly destroy themselves if possible, rather than see themselves rejected by God and that happiness with him, and to go along with the accursed crew into everlasting Misery. No words can throughly set forth that discontent and raging those wretched Souls must groan under; and therefore lest any one who casts his eye upon these lines, should come amongst their number, to prevent this danger, let him look upon the verse foregoing, Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven, Mat. 7. 21. This place, which is easy to be understood, should take away their confidence, who rest only in a formal course of Devotion; for here we are told it is not that, but doing his Will (which is revealed in Scripture) that must bring us to Heaven. What can be more plain? and which if throughly considered of, would take away all those destructive mistakes we have been labouring all this while to remove.  
Hath any one a mind to go to Heaven, or escape Hell? He need not ascend up thither in curious Speculations, or study whither it be possible to climb up, and wrack his brains which way to accomplish it; so neither need he descend into the lower most parts of the Earth to search where the place of Torment is, that he may avoid it. But the Word is nigh thee, which shows the way to the one or the other: They are both set before thee, Choose whether you will have. Never mind what others do. Every one is to bear his own burden, and to give account of himself before God; What they do, what is that to thee? Look thou to thyself, thou art more sensible of thine own Happiness or Misery then all the World besides; it were better for thee that thou wert Happy and all Mankind besides Miserable, then that thou wert Miserable, and all the rest Happy. Whosoever shall come to dwell with everlasting Burn, it will be but a poor mitigation that he had abundance of fellow sufferers; When any one now is afflicted with violent pains of Stone or Strangury, it is but a small relief to come and tell him that another person is tormented so as he is; nay, if thousands were in the same manner, he had rather be at ease then to suffer with them, though they be of the greatest Rank and Quality. I have heard of one, who in the time of Frolic and Madness, did say, he was for going to Hell, because he should have his esteemed good Company there; but none can seriously consider and determine so, and if God should take him at his word, he would ever repent his folly; If he could have it for wishing, he would be out of their company, and be contented with all his heart to wander alone (as the Saints have done here for a small time in Dens and Caves of the Earth) for all Eternity. Neither let him think his condition will be good enough, because he shall far as well as the most, for the dregs of the Cup of God's Wrath will not be less bitter, the more are to suck them out. Who is he that will stick to his old Companions in the day of their Temporal Adversity, if thereby he shall involve himself in the same? Such indeed (though one of a thousand) may be found, for there is hopes of getting out again; but what Man in his right wits would plunge himself into a bottomless Pit, from whence it is impossible ever to recover himself, only to gratify some Friends? Friends did I call them, who are more illnatured than those in Hell; for the Rich Man did pray that some one might be sent to his Father's House, for he had five Brethren, that 
Luke 16.  he may testify unto them, lest they also come to this place of Torment. He did not imagine it would be any satisfaction to have the more company there; and if some now in the flesh are of a worse disposition to require such an unreasonable thing, it can be no incivility to deny them. They are Fiends and Devils incarnate; What good breeding can it be to oblige such, who are willing to bring others under the same condemnation with themselves? O come not thou into their secret, unto their assembly let not thine honour be united, My Son if Sinners entice thee, consent thou not, surely in vain the net is spread in sight of any Bird, and they lay wait for their own blood, they lurk privily for their own lives, Prov. 1. 10, 17, 18. If thou comest in among them, thou wilt endanger thine own also. Enter not into the path of the wicked, and go not into the way of evil Men, Prov. 4. 14, 15.  
It hath been one of the chief policies of Satan to work sin into the Fashion, that being the standing rule of great men's Actions; for they are not so much led away with Reason, as with Custom, they must do what others of like quality do, they had rather err with them then be in the right way by themselves. But they do not attend, that this is like natural brute Beasts made to be taken and destroyed, and shall utterly perish in their own corruption, 2 Pet. 2. 12. For in the mean while they follow the drove, not knowing whither they go. As Sheep or Oxen going together to Slaughter, they pass along upon the Road not thinking of the shambles till they come to them, and then they will give back, but are forced in. Who are hurrying in the way to Death and Hell, when they come near the first, they wish they had not walked in such a way, but in vain; Time passed cannot be recalled in a thought, neither will a desire at last gasp be accepted for a well spent life. Had you not better consider before hand, and turn aside from the vain and sinful customs of the People? It will not be a sufficient exchange for the loss of Present and Eternal Happiness, to be a little puffed up with following the humours of the Majority. If thou wilt renounce their evil ways, another may do after thy Example, and then a third, and so the greater part may come to serve and obey the Lord, and then the Fashion would be of that side. I am confident there are the inward wishes of many to this; What a blessed World would this be? In a brave and noble attempt every one should try to be the leading Man, but now in these days the Kingdom of Heaven suffereth violence, and the violent take is by force; and to ascend up into the City of the living God, is a more Glorious Enterprise, then to scale the Walls of the strongest Fort in the whole Earth, yet none sets forward in this Warfare. Some may be seen to follow afar off, but every one takes heed of being foremost; The chief of the People do slink, and come most behind: They do not care to march in the first Rank next to the Captain of our Salvation, nor yet to Encourage others. How vastly different are men's Actions in reference to Heavenly, and the things of this World? Every one that is not a downright unbeliever must acknowledge that they are greater than these, yet how Cold and Sluggish are our affections to the better part? How warm and lively after these which shall fail from us? as we see they have done, and do daily vanish from others. Either the Possessions are taken from the Owners, or the Owners are snatched from their Possessions. If the things of God were duly considered, they would be as much practised and universally esteemed as those trifles and bubbles (things of no substance, and yet of short continuance) which the Devil offers to beguile Men of a Kingdom. Pride and Lust are so established in the World, that there is no removing of them, otherwise then by the Grace of God; which will effectually do it, where it is received. There is hope yet, notwithstanding the Folly and Degeneracy of the greater part of Mankind, that as some have escaped the Corruption that is in the World through Lust, 1 Pet. 2. 14. Others whom God shall bring to Faith and Knowledge, will do the like: The Lord add to the number of them, that sin and iniquity may lose ground, obedience and righteousness may increase and flourish in the Earth. But if this were as universally practised as the other, how would be seen the Trial and Excellency thereof, for then People would 
See Ps. 66. 3, and Isa. 60. 14.  follow after it for the same Reason, without intention to please and  towards God, as now they do not come up to that degree which is required thereof. To do but what is common, and others do the same, there is no thanks nor reward for that, Mat. 5. 46. Luke 6. 33. If there was no opposition, there could be no Virtue. And if good things were highly esteemed among Men, how should we know whether any one would endure Shame and Reproach for them? Many of the chief Rulers believed on Christ, but would not confess him, for they loved the praise of Men more than the praise of God, John 12. 42, 43. And even now several Persons of note and quality have a good liking to his Doctrine and Commandments, and would live more exactly according to them, if it were not for lessening their Reputation and Esteem in the World.  
But let these consider, Mark 8. 34, 35, 36, 37, 38. He that loveth Father or Mother more than me, is not worthy of me, Mat. 10. 37. So neither can he be thought worthy of him, who loves his own Honour more than him. How can ye believe, which receive Honour one of another? John 5. 44. And though Honour is such a precious thing through the innate Pride of our Hearts, that we can more easily part with dear Life itself; yet he requires both, when thereby he is to be glorified and obeyed, Here is the Faith and Patience of the Saints, Here is the difficulty of a Christian, to forsake beloved Lusts, which are as dear as his right Eye; to part with Honour which is more precious than his own Heartsblood, when our Lord requires it. This makes it hard for a rich Man to be saved. A threefold Temptation doth beset him from the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life. Though all are very apt to seduce him from the obedience and love of God, yet the last to some is of greater force than the rest; for there be which can contemn their abundance, use, but not trust in it; Who being of a knowing Temper can forsake Pleasures; but Honour and Reputation they cannot, at least will not give up. They do all things to advance it, whether sinful or not, is no Consideration, or no hindrance: They refrain from doing that, which the Law of God and the dictate of their own minds prompt unto, if they once think they shall lose somewhat of their Esteem. To make a sincere and honest Profession of Godliness is not Fashionable in this crooked and perverse Generation; and therefore though they may well approve of it, they will be sure to keep it within, and not discover it by a suitable Conversation. The Apostolical rule is, Whatsoever ye do, do all to the Glory of God, 1 Cor. 10. 31. but these consult their own to the neglect of that. This is a distinct Principle of Action, which not only makes itself equal, but exalts itself above the Will of God, for by that they are guided, and if led to any thing contrary to the other, they consent unto it, and put him off with a, Good Lord pardon me. They lightly regard the Law of the Most High, and think to come off with a Complimental Ejaculation. In Honour they prefer themselves before him, and yet vainly dream to pacify him with a few words of Course: For which of you would be thus served? If your own Servants should refuse to do such Commandments of yours, because they thought it an under-valuing, and they should lose their Credit among their Fellow-Servants; what would you do to such proud Fellows, but turn them out of Doors? And if they should come from time to time, and formally ask your Pardon for not doing your Will; and yet still through Pride refuse to do it, you would be so much the more incensed against such Rascals. The Case is just the same between God and thyself: however great thou art in thine own and the World's Opinion, thou art more inferior to Him, than the meanest Scullion beneath thyself; and it may be said unto thee, with the same measure thou measurest, it shall be meeted out to thee, O thou wicked Servant. What canst thou expect but to be rejected by God, who in the time of thy Trial wouldst not do his Will, but only in what was agreeable to thy temporal advantage and Honour. When the day cometh that shall burn as an Oven, and all the proud, yea, and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord, Mal. 4. 1. Will he accept of Pride as an excuse for Sin, and Omission of Duty? Because thou wouldst not be less esteemed of by thy Fellow-Servants. Whom were you bound to seek Honour of, they or him? It is better to be despised by all the World, then by him alone; and if that be so irksome now, much more would it be to rise up to everlasting Shame and Contempt; and therefore it is reasonable to submit unto the less to avoid the greater. Saith the Lord Christ, If any Man serve me, let him follow me, and where I am, there shall also my Servant be: if any Man serve me, him will my Father Honour, John 12. 26. Resign them up all unto him, thy Body, Substance, Fame, Friends, Liberty and Life: And it may be, he will so dispose of them all, that thou mayest keep them, and be his Servant; or if any be taken away, it may be restored double. Or whatever is lost with some, may be gained with others. Yet if not, Obedience is more excellent and acceptable with God, when it is with full purpose of Heart, come what will come, Life or Death, Shame and Dishonour, good Report and evil Report. The Service is pure and sincere, when all Selfish ends and sinister Considerations are banished. When he Labours to approve himself unto God, and not as in the sight of Men. When he can be content to walk in obscurity and Contempt all his Life long, and make sure of his Approbation, which is lasting, and carries Reward with it; which will make sufficient Compensation for want of a short and empty Applause. The more he is despised by Men for Welldoing, the more he shall be had in Honour by God. If the Heart be seasoned ●●h Grace, it is easy to despise the Shame, which others would cast upon him, and then it can neither disturb, nor hinder from going on in the good way.  
Too many are beaten off by Reproaches, and others are discouraged 
Of Reproaches. 1 Pet. 4, 1, 4. Rom. 15. 3.  under them; and therefore it may not be improper, forasmuch as of Christ it was written, The Reproaches of them that reproached thee, fell on me; so Arm yourselves likewise with the same mind. The common imputations, which at this time of day are cast on them who continue in all Obedience, are, Preciseness, Folly, and Singularity. But had those who asperse herewith so much Wit and Ingenuity, (for such Revile are never the effect 
Psal. 15. 3.  of the Grace and Fear of God) to consider throughly of that Rule, by which all Christians are to walk, and they must go exactly according to it, if they would have the Peace consequent to so doing, and the future Reward thereof; then I say, that they cannot reasonably condemn him who lives most according to it. It is esteemed no fault punctually to observe National Laws, Ecclesiastical Canons, and Humane Constitutions. And then why should they be blamed, who call themselves Followers of Jesus, to do according to all the Laws he hath given them? Especially when himself hath said, Ye are my Friends, if ye do whatsoever I command you, John 15. 14. If he calls them Friends, there is no Reason why others should call them Fools, unless who esteem his Doctrine Foolishness; but most certainly they should not, who name the name of Christ, and do not departed from iniquity; and therefore speak in Contempt of those which do, hereby to excuse themselves from not living according to the Rules of their Profession. But by thus doing, They add iniquity to their iniquity, and not come into thy Righteousness, Psal. 69. 27. It was the saying of one, The Speculative Atheist was the greatest wonder in the World, except one, and he was the Practical Atheist. Nothing can be so strange and foolish, as he who believes the Gospel, and yet doth live accordingly, but the greatest part of Mankind being of this number, they would reverse this if possible, and account him a simple Fellow, who lives according to it: So mightily hath Satan prevailed in the hearts of Men, as to make them believe any thing which may advance his Kingdom. But this is the most unaccountable folly that can be, and not fit to be entertained among reasonable Souls. Good God how ridiculous is it that they who profess to believe, that keeping thy Commandments is the way to Eternal Life, yet should account those foolish who do them? They All agree, it is a Man's highest Wisdom to use the right means to obtain the greatest Happiness; they acknowledge Obedience to all God's Laws is such, and yet they would fain esteem him foolish who doth thus: so they would raise a false conclusion from true and right premises, which is impossible, and here as absurd, as any thing in the World can be. One would admire that Men of understanding should swallow down such an Opinion; it is taken in with the generality without consideration, for they know that in worldly concerns, when one is in pursuit of a Temporal Good, as an Estate, Office or preferment, it is Wisdom to make use of all the probable means which may help towards obtaining thereof, to leave no stone unturned; for they say, a Man can never be too sure: Yet these believe there is an Heaven, which doth exceed whatever is here below; that it is every Man's business to get him an Interest therein, that the most likely way to get thither, is to do according to all those Directions in Scripture, and why then should not such an one be reputed Wise? He seems to Act most prudently, if judged according to the measures of worldly Wisdom. Much more is he approved of, if determined by the true Notions of that, which was set up from everlasting, from the beginning, or ever the Earth was, Prov. 8. 23. Let all the World say or think what they will, Wisdom and Truth are immutable, and cannot be tossed too and fro by the Breath of foolish talking People; they are Emanations from the Divine Nature, and in this corrupted State, where truth is hated, Wisdom cryeth out, but few hear the voice, they are not to be found among the multitude, so that one must be wiser than the Generality, or he will not be wise at all, as the end will prove: When it shall be better to have been among Christ's little Flock, than the common Herd. It is better to shine as Stars for ever and ever, although we now like them move contrary; then to walk according to the Course of this World, and to have a Portion with the Children of disobedience.  
That Effect of Singularity which is so much feared, entitles 
Of Singularity.  unto the Blessing, Luke 6. 22, 23. the Hatred of Men procures unto him the love of God. To be a Christian not only in Name, but in Deed and in Truth, is to be a Singularist in the common Opinion; for if any observes all things whatsoever Christ hath Commanded, he is a Man by himself, an Humourist, only because he will not serve his Lord by halves as the generality of Mankind do. But let not this seem strange, as if some new thing happened unto 
Jer. 12. 9  him; for the Saints heretofore were Singularists, Noah in the Old World, Lot in Sodom, Abraham in Chaldea, Joseph in Egypt, Moses in Midian, Daniel in Babylon. And by the way these were Men of higher Rank, and yet were not ashamed to serve the Lord in wicked Generations. Undoubtedly there were others in their days, who did so likewise, yet but few in Comparison of the 
Rom. 11. 3, 4.  ungodly. Elias is recorded in that general Apostasy of the Jews to say, I am left alone, But what saith the Answer of God unto him? I have reserved myself seven thousand Men, who have not bowed the knee unto the image of Baal. They were about one in an hundred computed according to the number of the Israelites, and then they were liable to this Denomination. God's faithful People have been the fewest in number ever since the World began, his Church may be compared to an heap of Corn mingled with Chaff, wherein a Grain appears, here and there by itself, compassed about wit● the other, but though it lies several in the heap, it shall be gathered, Mat. 3. 12. and Singularity shall at length cease, and end in the Communion of Saints Whilst they are in the World, they are not of the World: A thing is called from the greater part, and when it signifies the People contained therein, it is in Scripture Language taken for the wicked, because they are the most. And not to do as the Generality doth, is reckoned Singularity; now to show forth a Christian Conversation in good Works, is not what the most, but only few do: And therefore it is thus accounted of. But let none be discouraged with this term of Reproach; for even the Men of this World who decry it so much, would with all their Hearts be singular if they might; none would refuse to be the only rich Man in his Parish; neither would the Ambitious refuse an high Title of Honour, because none in the Country besides had the like. This is the thing they aim at, to be more wealthy and honourable than the rest of their Neighbours: Every private Person would willingly be more Happy than others, and will use the means to be so: And it is esteemed no fault to direct their Actions accordingly, but Wisdom for every one to advance his own interest as much as he can, although he gets above others. This is the Sense of mankind as to worldly Matters, and there is the very same Reason, it should be so likewise in things pertaining to endless Life. Every single Person would save his own Soul, and be for ever Happy; if he should miscarry, he bears all the loss himself; and others will never be able to help him. Why then should he be blamed, if he tries to secure himself? And seeing there is but one way, which is Godliness, wherefore should he be lessened for walking in it? Because others do not, that is their fault, not his, he must look to himself. He is to stand upon his own Legs, and therefore it must be his business to take heed he doth not fall; for if he should and others fall with him, he only would feel the Pain of it, and they when fallen will not be able to help him up. It is commonly said, every Man hath Power over himself; let him follow his own Humour; and though if we are touched with a feeling of Humane Nature, we should endeavour to do another Good, and be instrumental to his Happiness; yet it must be a strange Savageness, when instead of doing this, we are Angry and Malign him only, for endeavouring after it himself. If he doth well, who lives according to God's word, why do we not imitate him? If ill, then O Lord thou hast deceived him, and he is deceived, Jer. 20. 7. Such an one we neither envy nor hate, but Pity. But 
John 17. 17.  the Lord who Sanctifies his Chosen through his Truth, and gives them his Word which is Truth, can in no wise be said to deceive any. If then, he that come, unto him unfeignedly, neither doth evil, nor yet is in an Error, why should the World be so enraged against him? Either this or nothing is to hate without a Cause, See John. 7. 7. John 15. 18, 19, 23, 24, 25. There is an Enmity in the Seed of the Serpent against God's Children, Gen. 3. 15. Rev. 12. 17. they will say all manner of evil of them falsely, if they think their lying may be concealed and gain Credit with others: How glad are they of an appearance of evil to object against them? And to spread abroad a dubious Story aggravated with the most ill Circumstances, that malicious Wit can invent. If concerning a Religious Person, it passes current and uncontradicted; but if of another, there will be enough to make Excuses for him, to Examine throughly and detect it of Falsehood in one part, and so dash it in the whole, but as to him they are ready to add something to render it more odious. The wicked plotteth against the just, and gnasheth upon him with his Teeth, Psal. 37. 12. And therefore they cast Reproaches, laugh and do any thing to blemish his Fame and Reputation. This hath been, and is the usage of the World. And who will come to serve the Lord in sincerity, must provide accordingly. If your Feet be shod with the Preparation of the Gospel of Peace, Eph. 6. 15. You will find therein so many Blessings and Promises on this occasion, that notwithstanding all hindrances you may run the way of God's Commandments. Above all taking the shield of Faith, wherewith ye shall be able to quench all the fiery Darts of the wicked, Verse 16. for if you believe the good things God hath prepared for them that love him, and on the other hand his Terrors for the disobedient, certainly such a light thing as the unsavoury Breath of talking People cannot counterpoise the Love or Displeasure, of so Merciful, so Just a God.  
When any turn from sin, they must expect Mockings and Reproaches from their old Acquaintance and Partners in iniquity; for having done it already, They think it strange, that you run not with them to the same Excess of riot, speaking evil of you, 1 Pet. 4. 4, 5. But rather Pity, then be terrified by them, For these speak evil of the things they understand not, 2 Pet. 2. 12. There is no Reason why they should deride those who leave their Company and the evil of their do; for they are posting on in the wrong way, and (unless prevented in like manner) their loud and impious Laughter will shortly cease in weeping and gnashing of Teeth.  
Thus hath been viewed the great stumbling Block, which hinders 
Of Humility.  the Gallants of our Age from coming into the right way: They have an inward Approbation, and would fain save their Souls; but Reproach or lessening of Reputation they cannot submit unto. Hear what our Saviour saith, Verily I say unto you, except ye be converted and become as little Children, ye shall not enter into the Kingdom of Heaven, Mat. 18. 3. There are no subsequent words of Exemption for Men of Honour and Renown; He hath indeed showed how they may be so there likewise, Whosoever therefore shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven, Verse 4. Let not the mighty Ones of the Earth think here is running out upon strange Doctrine, for the end why they take Pride upon themselves is to be great, and a way is showed (though it may seem odd, yet true) how to be so. The Gospel runs contrary to things here, If any Man among you seemeth to be wise in this World, let him become a Fool that he may be wise, 1 Cor. 3. 18. And so if he seems great, let him become little, that he may be great. By doing those things which are little and despisable in the Eye of the World, but great and highly esteemed by God.  
To lay in a greater Foundation by good Works, to abound in Christian Graces and Virtues, is the way to receive a greater Reward in Heaven. It is commendable to be ambitious after that, so far as to put upon using the means to obtain. Accustoming himself to all Godly and Sober living, and to have respect unto all the Commandments, to lay out himself which way he shall most glorify God, and do good to mankind. To improve time and every other Talon to the utmost, and such like as may be learned from Duty and Example in God's word. It is worth any Man's pains to aim at the higher Degrees of Glory, they being much beyond the greatest trouble that can be endured here. To which he may be quickened by considering what Austerities some have suffered to gain the Kingdom of God, how they have tumbled themselves naked in the Winter Snow, rolled upon Thorns, macerated the body with long fastings, submitted unto all the inconveniencies of wilful poverty, and other hardships of Popish Superstition. But these being additional services to what he hath commanded (which many times make them neglected) and if that was not perfect, or as though the Godhead needed any thing, Acts 17. 25. They will oblige and give him more ex abundanti. And therefore it is to be feared, they are not so very pleasing in his sight; even thus much we may judge of ourselves, that if we show unto those under us the manner how they shall do such things, we had rather they keep to that, then do it another way out of their own head; for as that argues self-conceit in him, so a distrust of our Wisdom, in that they know better, and we cannot tell how we would be served. If there be any such thoughts in Mortal Men or Spiritual Pride, God knoweth; all their performances signify nothing, and are so far from being acceptable, that they are an abomination unto him. Ye shall not add unto the Word which I command you, neither shall you diminish aught from it, that ye may keep the Commandments of the Lord your God, which I command you, Deut. 4. 2. Let him strive to perform all them to the utmost, and if he doth so, letting alone those of Humane Invention, he will be preferred before those who have been very frank and diligent in doing those things which were never required at their hands. 'Tis not multitude of outward Acts, but deep 
Isa. 1.  Humility of Mind which hath more acceptance with God; He that shall humble himself, shall be exalted, Mat. 23. 12. Who is of such a disposition as to be content with all his heart to be least in the Kingdom of Heaven, if he may be there; and is well pleased with whatsoever God doth: If so, he cannot grudge at the good Man of the House for doing what he will with his own, if he seethe another who was not so long in the Vineyard as himself, have an equal reward, seeing he hath what was promised. He cannot fume or rage to see the beloved Disciple lie in his Saviour's Bosom, or other favourites of Heaven admitted to a nearer Familiarity with Jesus; He is not discontented or envious to behold white Robes given them, who were slain for the Word of God, and for the Testimony which they held, Rev. 6. 9, 11. They all receive according to their Works, and if he had done the same things, he should have had the same honour; The different Crowns are set upon their heads according to their deeds, and those which were eminent for Sufferings or Christian Graces (the chiefest whereof is Humility) shall have a proportionable Reward.  
So that, wouldst thou be great in the Kingdom of Heaven? Learn of the good Patriarch to take up this resolution, The Lord shall be my God, Gen. 28. 21. and to esteem thyself not worthy of the least of his Mercies, Gen. 32. 10. Not to say from the Mouth only, but the ground of the Heart, Lord I am not worthy to be ●ed with the crumbs that fall from thy Table, and yet to be as obedient Children, not fashioning himself according to the former lusts in his ignorance, but as he which hath called you is holy, so be ye holy in all manner of Conversation, 1 Pet 1. 14, 15. To be contented for his final portion with the least mite of God's bounty, and yet hearty labour in the mean while not to offend him in the least point of his Law, to fulfil all Righteousness, to do all that is commanded him, and say he is an unprofitable Servant, he hath done that which was his duty to do. He will indeed have an eye to the recompense of reward in General, for hereby he will better despise the Pleasures of Sin, and not be weary of Welldoing; but of what sort it shall be, whether above or below others, that he leaves to the alone disposal of him; Such are the thoughts of the sincere and humble Christian, his expectation is not so very great, but that shall never be an hindrance, but further his advancement. If he would be contented to be made as one of the hired Servants, 
Luke 15.  yet he may have the best Robe put on by his most Bountiful and Gracious Father: Before honour is humility, Prov. 15. 33. By this way the great example thereof, as may astonish Men and Angels, came to be highly exalted, Phil. 2. 6, 7, 8, 9 And whoso will follow his steps, being meek and lowly in heart, may in some measure be exalted likewise; You shall lose nothing in the end, if you would at present lose that just esteem of yourselves; for that the pride of the World calls so, which is but Fancy and Usurpation. And whatsoever Station ye are in, the command reaches you; Be ye of the same mind one towards another, Mind not high things but condescend to Men of low Estate, Rom. 12. 16. This is the way to be had in Honour by God, and preferred even above those who call it a Sordid and base Spirit.  
Lowliness of mind, say they, is sneaking, and doth not become a noble Birth and Extraction; But are these Men of a better Parentage than the Son of Go●? Is their Family better than his, who also according to the flesh was descended from the Ancient Kings of Judah? Are they wiser than he? If they would acknowledge they are not, they must think the Apostle spoke both Reason and Sense, when he enforced this duty from his Example. Let this mind be in you which was also in Christ Jesus, who being in the form of God, thought it not Robbery to be equal with God, but made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of Men. If God be above Man, and yet humbled himself to be as the meanest, certainly it can be no disgrace for him (who doth not differ from another but by an Estate, fine Clothes, airy Titles of Honour) to show that civility which is due to a fellow-Creature, partaker of the same flesh and blood, and heir of the same common Salvation. Behold God is Mighty and despiseth not any, he is Mighty in Strength and Wisdom, Job. 36. 5. The Proudest two-footed Creature on Earth must not vie in Glory with him, and if he doth not abhor Men of low Estate, why should they who are of the same mould, and stand in the very same Relation to him who is Lord over all? Why should they trample over those of their own kind? Love Horses better, and look upon them with more scorn than if another sort of Creatures? They are incensed perhaps because those which seem so despicable in their Eyes, are of the same nature with themselves; as if they were angry at themselves because they are but Men, or have such an high value of themselves, that they would have nothing look like them but what is Glorious and Lovely. How far will Pride proceed! Wherefore should Earth and Ashes be so lofty in its own conceit? Why should he swell so much, who when his breath is gone, becomes one of the most loathsome Spectacles in the World? Why should he show himself more imperiously and disdainfully over those who are Flesh of his Flesh, and Bone of his Bone, than the Lord and Maker of them all, unto whom all the Nations of the Earth are as the drop of a Bucket? It was commanded the King (who is as much above Nobles as they above Beggars) his heart should not be lifted up above his Brethren, Deut. 17. 20. Much less may they, who not only presume to be exalted in their own conceits above, but account them more inferior than brute Beasts; although they be made in the Image of God, and are his workmanship as well as themselves, and therefore in no sort should be despised. This temper, though so frequent in the World, it being one mark of Gentility to speak contemptibly of the common People, and to make them keep their distance (another apt instance how contrary it is to true Religion) can neither be justified from Grace nor Reason. It is contrary to the mind of God, and his Son Jesus Christ; He was both a Pattern and Preacher of Humility; notwithstanding his High and Eternal Generation, he kept company with Publicans and Sinners, his constant Associates were poor Fishermen, he did one of the meanest Offices by washing their Feet, and did not slight or refuse any that came unto him of whatsoever condition. In the precepts he gave, he made no distinction some to be observed by Rich, and others by the Poor, but to extend unto all equally; Take my Yoke upon you and learn of me, for I am meek and lowly in heart, Mat. 11. 29. Take away Infidelity, and Men are almost Christians: Take away Pride, and they will become altogether so; for this accursed thing hinders from embracing his whole Doctrine. The heads of the People will not lose aught of their esteem; it is beneath them to learn Humility, Meekness, Long-suffering, Gentleness; if they will not, they may let them alone, their end is to be with them that obey not the Gospel.  
Come to those that will, Therefore if any Man be in Christ, he is a new Creature; old things are passed away, all things are become new, 2 Cor. 5. 17. He is to leave off the evil thoughts, Words and Actions of his Natural State, and to practise the contrary. Whereas in times past he had his conversation according to the course of the World, in Vanity of Mind, and was acted by his own humour; now it is to be as becometh the Gospel, according to the Examples of good Men, in Lowliness, and in every thing agreeable to the Will of God. In every Generation there were Persons of Eminency who served him, and they did nevertheless retain their Possessions and Servants, and other things according to their degree; so it is lawful to do the like. Another's abuse doth not hinder, but the thing may be well used; In great men's Houses their plentiful Provision of Meat and Drink, is perverted to Gluttony and Drunkenness, their Titles of Honour, outward Estate, and fine Clothes become Sinful through Pride; by having many Servants, they grow Imperious, and are too much lifted up; their several Sports and Recreations produce abundance of Idleness, and some in a literal sense give the children's ●read unto Dogs: Giving that to them which belongs to the Poor; but all these ill consequences may be separated, and turned another way unto Good. Out of their abundance they may use Hospitality, feed the Hungry, cloth the Naked, and themselves receive the Creatures with Thankfulness and Moderation; If well attired, they may be humble minded, and are so for distinction. God hath as well ordained the Silk worm, as Sheep for Clothing. The duty of Masters to Servants is laid down, and they are not where prescribed to have such an exact number; as many they have, they maintain so much the more, who otherwise might be destitute of convenient Live-lihood. Neither are Titles of Honour to be relinquished, for the Scripture calls Men Gods and Lords: Nor doth it speak particularly against Recreations, they may be laudably used to clear up the Spirits, that otherwise would be dull and cloudy. The danger of them is excess and hindrance of more important concerns; all things are Lawful, though subject through the corruption of Man's nature to be abused, and therefore must be continual circumspection as to them. It is hard to sit constantly at a full Table, and it shall not prove a snare to him; to have all variety of Pleasant Liquor, and yet not pour down to excess; to taste daily of sweet things, and yet not be sensual minded; It is difficult to wear fine , to be enured to outward Pomp and many Attendants, and yet not to be Proud; to be Rich, but not High minded. The Gospel hath showed this way for such to go to Heaven.  
Greater is he that is in you, than he that is in the World; there is that which is a preservative against all Temptation. But grow in Grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3. 18. Be not content with that measure you have already; for the Lamp continually burning, requires fresh supplies of Oil: There are appointed means to attain further degrees thereof, which whoever sincerely makes use of, will be more confirmed in the good way, and against returning unto folly. Look to yourselves that we lose not those things which we have wrought, but that we receive a full reward, 2 Joh. 8. Which may be by giving way again unto some paltry Lusts, or pitiful transitory Pleasures; you have had the same already, you know how vain, sudden and unsatisfying they are: if you entertain them again, you will receive a greater damnation, 2 Pet. 2. 20, 21. Ezek. 18. 26. Heb. 6. 4, 5. All the irksomeness in Religion gins now to be over, and when thou art come into the way of Peace, wilt thou leave it? O my People! What have I done unto thee, and wherein have I wearied thee? Testify against me, Mic. 6. 3. The weariness doth not lie in the duties God hath required; for by doing them they are more easily done, but that is occasioned by hankering after old ways, and our own unwillingness to good; but remove these, and his Commandments are not grievous.  
The whole of our duty is comprised, Tit. 2. 12. Which whosoever actually doth, finds more ease and pleasure than can be had in the contrary; Besides that great difference in the verse following, Looking for that blessed Hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. To partake fully thereof is the sum and comprehension of all happiness; and in the mean while the expectation thereof is exceedingly valuable, as now it is to have assurance of any future good.  
But how is it with the wicked and ungodly? They cannot look beyond this life without strange Terror and Amazement. When their Earthly enjoyments begin to fail, as in Sickness, Pain, outward Calamity; or if none of these happen, yet in declining age, how sad and miserable they are? They find no satisfaction in this World, and having provoked God, they dare not cast a thought upon the other; and yet they are continually going towards it, but for fear of being Tormented before their time, must not consider before hand. Their Case is like unto condemned Prisoners in a Dungeon, whose condition is wretched and life grievous, and yet wish the time long before dragged out to Execution; They know that must come, but are willing to put it out of their mind still; so these with all outward things cannot purchase unto themselves inward Peace. They are tired with, or cannot relish their sumptuous manner of living, which they could willingly part with if assured their Souls might become as nothing, and so ever remain. But there is a real fear it may be otherwise, and the sense of future judgement is not quite razed out of their minds with all they could ever do: so they endeavour to lengthen out an uneasy life, and put that afar off, which they dread as the inlet to misery. What doth it signify to fly a little from that, which will at length overtake them? And how bitter will that be when it comes to grasp, the thoughts whereof are so astonishing? Such devices do manifest both Folly and Misery, for would it not be better for them to repent and bring forth Fruits meet for Repentance? and then all this would be avoided under which they groan.  
For the good Man by obedience fulfils the condition of the promises, so they belong unto him; He is continually storing up comfort against his dying day, and therefore not tormented with the apprehension thereof. It is not unpleasant unto him to consider of leaving his Fine House and Lands, who hath a firm expectation of better things in Heaven; The faith and hope of this do very much Mitigate all the Miseries he meets with here, that they are as none at all. It is generally granted, he is more happy than others in reference to another life, and the inconveniencies of this; but is he so as pertaining to present enjoyments? Yes assuredly, for our excellent Religion doth not take them away, but only prescribe a more excellent manner of receiving them; It pares off what is insipid and hurtful; it takes away nothing of the Man, but Folly, Falshood, and Extravagancies; Every Creature of God is good, and nothing to be refused, if it be received with thanksgiving, for it is sanctified by the Word of God and Prayer, 1 Tim. 4. 4, 5. And to ourselves it is rectified with Temperance and Moderation; for hereby a greater and more sincere pleasure is perceived, than the Glutton or Winebibbers can boast of. Sobriety gives a relish to every thing: Humility takes away Ambition and Insatiable desires, and brings Contentment and Rest to the Soul. Charity delights by a Blessed Sympathy: He that distributes willingly, rejoices with him that is partaker of the Alms. It is more Blessed to give then to receive.  
As for his Family and Government over his Servants, there are Directions given, Col. 4. 1. Eph. 6. 9 1 Pet. 2. 18. 1 Tim. 6. 2. Tit. 2. 9 Job 31. 13, 14, 15. Psal. 101. 6, 7. Both observing their respective duties, they live more comfortably, then where neither do.  
For Company, if he doth not more converse with all sorts than Necessity and common Civility oblige unto; yet he is not therefore deprived of the Pleasures of Society: and what delight can any one endued with Goodness or Wisdom take amongst them, who find none within themselves bu● in Wickedness and Folly? Who cannot be longer Merry, then whilst Sinning. Depart from me ye evil doers, for I will keep the Commandments of my God, Psal. 119. 115. There is conversation enough to be had amongst the Good, Prudent and Sober part of Mankind; He may have for Company, Godly and Learned Ministers, who must necessarily be acceptable to good Men, these being the two great Qualifications, which can render conversation truly useful and pleasant.  
The Scripture doth admonish of our demeanour towards them, Exod. 16. 7. Deut. 33. 10, 11. Lam. 4. 16. 1 Thes. 5. 12, 13. 1 Tim. 5. 17. 1 Cor. 4. 1, 2. 2 Cor. 5. 18, 19 They are Ambassadors of Christ, and we signify the respect and honourable esteem we have to any King, by showing the like to his representatives. They are the outward Instruments through which God sends blessings to Mankind, who instruct and exhort them to lay hold of the greatest Good: so unless they love not the Lord Jesus, nor themselves, or are horribly ingrateful, they must receive such with honour and good will. Many exclaim against this kind of Doctrine, What be Priestridden? But who are those, which take up such a Proverb of reproach? He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me, Luke 10. 16. Said our Lord to his Disciples, from whom are derived Pastors and Teachers for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the body of Christ, Eph. 4. 11, 12. Let people have a care how they speak contemptibly of this order of Men. Had we lived in the days of our Fathers, in the first Ages of Christianity; we might have seen Kings and Emperors shown them that Civility, which now the meanest Laic will hardly vouchsafe. But let not those who are Novices or corrupt in Life and Doctrine hence take occasion to be lifted up with Pride (for so began the Usurpation and Errors of the Roman Church) or expect any estimation unless like those primitive Men they are ensamples to the Flock; who did not only Preach, but follow the steps of our Saviour in Humility, such as spoken of, 2 Cor. 4. 5. And were not puffed up, but did thank God for the good will of the People, and were more industrious and faithful in their duty. Such even in this time, however placed in the Church, whether over a Diocese or single Parish, are equal Company for those of highest Rank: and whoso feareth God, will esteem them accordingly.  
In the next place succeed his faithful People, I am a Companion of all them that fear thee, and of them that keep thy Precepts, Psal. 119. 63. Said David the King. Much less should it seem strange and odd for those of inferior Quality to do the like. Why should any one refuse it? Either Pride of Heart, which must be taken away, or Custom of the World, but an evil Custom is not to be complied with. Why should we overlook our Brethren, or separate them from our Company? God admits the meanest to Communion with him, and will receive them into his Presence; Are we better than he? They are to be admitted amongst Angels and Archangels, amongst all Saints where estrangedness and keeping of distance shall cease: What is any (though of the most exalted Condition) to disdain their Conversation in the mean while? If this mind be in him, he may be contemned by God for despising his Servants, who are the same with himself; for those things which make the difference are without the Man, and were never given to thrust others far from him. If he thinks himself too good for their Company on Earth, how knoweth he but God may not think him good enough for their Company in Heaven? And then they will take up this Saying: Lo this is the Man that slighted us, would not come near us, we forsooth were not worthy of him; but see what his Pride is come unto, God hath rejected him, now he would be with us if he might, The 
Obad. 3.  Pride of thy Heart hath deceived thee. To prevent this Danger, there is for imitation the Resolution of the Royal Psalmist, To the Saints that are in the Earth, and to the excellent in whom is all my delight, Psal. 16. 3. Mine eyes shall be upon the faithful of the Land, that they may dwell with me, Psal. 101. 6. The Scoffing World cry out such an one to be of a low Spirit for keeping mean Company, who doth aim at as great things as they do, and goes as right a way to accomplish them. It will be discerned who is wise, and who is not; and even now they receive a mutual delight and satisfaction, equivalent to the greatest Jollity. But to answer others: Who keeps the meanest Company? He that Converses with Hawks, Hounds, and hath Dogs to feed at his Table? Or who Associates with those of the same likeness with himself, who are equally made in the image of God? Is not a rational Creature better than brute Beasts? If thou sayest not, thou art a Turk, and disparagest thyself, besides him, who hath created us Patterns of his own Eternity. But they are more lovely, who have those Beauties of Holiness, those Divine impressions of goodness within them; which are discerned by the spiritual Eye, and more esteemed of then the utmost Bodily perfection. They have that Righteousness which endureth for ever, and therefore to be preferred before those pompous Titles of worth, which shortly shall fail, and that Honour which is to be laid in the Dust. They are Children and Heirs of God, and joint-heirs with Christ, Rom. 8. 17. and if we believe these Relations do exceed those of the World, it can be no more a Disparagement to Converse with them, than the Son and Heir of a Nobleman, though as yet he hath not one Farthing of his Father's Demesnes. By this we know that we love the Children of God, when we love God and keep his Commandments, 1 John 5. 2. And so again, if we love God, that will be manifested towards his Chosen Ones, his Sons, his Elect, his Servants, and whom he vouchsafes to style by all Expressions of kindness. We know that we have passed from Death to Life, because we love the Brethren, 1 John 3. 14. Where is love, there an Union is desired with the object beloved, and accordingly will be had. Let none dissemble, God knoweth the Heart, and for what Reason it is, if any neglects his Duty in this particular. If he despise the Poor and low Estate of faithful People, What shall he do, when God riseth up? And when he visiteth, what shall he answer him? Job 31. 14. Let him show that he doth not, by a Christian Conversation with them; let him be gentle, easy to be entreated, use Hospitality without grudging, speak Friendly as one Man talketh to another without scornful or ruff Language. And let them be advertised from, Isa. 3. 5. Gal. 2. 2. not to abuse or make an occasion of Contempt another's Humility and Courteousness; for we are in no wise to confound the distinction God hath made amongst mankind.  
The Blessing of the Lord it maketh rich, and addeth no Sorrow with it, Prov. 10. 22. so in his Word he hath prescribed a most excellent way for their Station and Circumstances, by which they are freed from those Miseries, others of like Condition are subject unto: and then they enjoy the Comforts here, in a much better way. The Service of God, doing good to their Country, Meditation and Reading, the Affairs of humane Life, those moderate and innocent Delights, do take off from the Irksomeness and Tediousness of time; so they live happily and pass through here with more Rest and Quietness, then others who take no Care what shall become of them.  
Thus saith the Lord, Let not the wise man Glory in his Wisdom, neither let the mighty man Glory in his might; but let him that Glorieth, Glory in this that he understandeth and knoweth me, Jer. 9 23, 24. 'Tis not noble Birth and Extraction, but that Relation which the Almighty vouchsafes to have towards mankind, which makes them truly Honourable. Have we not all one Father? hath not one God created us? Mal. 2. 10. Nay, have we not the same Father after the Flesh? Are we not all the Sons of a Gardener? In the most Ancient and illustrious Family, if the several mean descents could be traced up, those Ancestors would be found out whereof none hath Reason to be proud of: What the Prophet saith, Ezek. 16. 3, 4, 5, 6. is sufficient to abase any one concerning his Original, and should be an inducement not to trust in his own, but to seek that Honour which cometh from God only, John 5. 44. His Providence hath ordered the several distinctions in the World, and hath placed them in several Seats to work out their own Salvation. It is no diminishing, but increase of present Happiness to comply with the Good will of God. Wealth and Riches shall be in his House, Psal. 112. 3. they are already; but there is somewhat better nearer within, The Satisfaction of a good Conscience. He is Clothed well, suffers neither Hunger nor Thirst, Cold nor Nakedness. God hath given him both spiritual and temporal Blessings. By the first he doth Love and Honour his Great Benefactor: And he doth not set his Heart upon the things that are seen (for that is the great danger of Worldly abundance) but uses them to Minister only unto his Pilgrimage: Being assured, that though these are good, yet God hath provided better things, that when this Happiness (which is imperfect, and for a time) is to be determined, he is to arrive at that which is perfect, and to endure throughout all Ages. When such an one is to be taken away from his fine Habitation, Estate, Wife, Children, Servants, and all that is esteemed dear amongst Men; in the sight of the unbelieving World he may seem to die, and his Departure be taken for Loss and Misery: Whereas he shall enter into Peace: They shall rest in their Beds, each one walking in his uprightness, Isa. 57 2. Then only his true and uninterrupted Felicity gins, which shall never end. Wouldst thou be in this Man's Condition? Go thou, and do likewise.   

CHAP. V Of the COMMON PEOPLE.  
It is the Duty of all to be in some Calling: An Exhortation to serve God: Against Ignorance, and Unbelief: Some Considerations of living in the World, and further drawn from the four last things. Of different Communions: Of Deceits. A Description of the Wicked and Godly in this World.  
OF this Order they are reputed in the World, who do not live of their own, but follow some Trade or Employment. And here it may not be improper to speak somewhat concerning that, and the Obligation all lie under to it.  
As soon as God created Man, he was appointed some work to do, even in his best Estate of innocency. But than was Labour without Sorrow and Tiresomeness, for it was after added, Gen. 3. 17, 19 In Sorrow shalt thou eat all the days of thy Life, in the sweat of thy Face shalt thou eat Bread. This was pronounced on him for us all, for all have sinned in him, and who can plead Freedom from it? If we expect the Blessing of the second Adam, it is meet we should submit to the Condition of the first: Neither doth that Dispensation wherewith Christ hath made us Free, exempt herein; for one saith, who knew the utmost extent of it. Those walk disorderly which work not at all. Now them that are such, we Command, and exhort by our Lord Jesus Christ, that with quietness they work and eat their own Bread, 2 Thes. 3. 11, 12. Intimating that it was not properly their own, unless they did work for it. Not that it is necessary for all to take manual Employments upon them, for some have not strength of Body, and their Education is another way; but yet may do as much good, and be serviceable to their Country, as those who do reap and sow. The Promise of eternal Life is to keeping the Commandments, whereof the second is, Thou shalt love thy Neighbour as thyself; which obliges to do those several good and necessary Offices for him, which we would have done for ourselves. But how agrees herewith that proud and selfish Spirit, who would have others do any thing for him? the Poor must dung his Ground, Cut his Corn, and be serviceable unto him, but he will not contribute towards their good in so large a manner as he expects they should do for his. He speaks disdainfully and contemptuously of those who drudge and slave for a Livelihood, and blesses himself, because he is not forced to an Employment for Bread; for indeed few do take any upon them, unless by constraint, or greedy Desires after increase; but who doth so only out of Conscience 
Neh. 5. 15. 18.  towards God? The heads thereof judge for Reward, and the Priests thereof teach for hire, Mic. 3. 11. The fault is in making that the ultimate end, when they would not do so much unless for the Profits and Maintenance belonging to such Offices, and these are principally intended. To be in some Calling is our Duty, and also it frees from the Misery and Sin of idleness. We have restless and busy Spirits, which must be Conversant about something: Both the Faculties of mind and Members of Body were designed for Proper Action, they are uneasy when not employed. Such a kind of Life is more wretched and irksome, than the meanest Labour and working with the hands.  
Behold this was the iniquity of thy Sister Sodom: Pride, fullness of Bread, and abundance of idleness was in her, and in her Daughters, nei●her did she strengthen the hand of the Poor and Needy, Ezek. 16. 49. These three go together in too many Men and Women of this Nation, and have Connexion: The last is the natural result of the two former, for through haughtiness of mind and Sloth, which is the consequent of Excess, comes that Contempt and neglect of honest Callings. When the Wisdom of God hath ordered Man to work and labour, they Fancy themselves 
Psal. 104. 23, 24.  too good for it. So they either think themselves to be somewhat above Men, or that to be unbecoming them. But they should have a great Care how they despise Divine Ordinances, because of what is written, Numb. 15. 30, 31. Heb. 10. 28. The Son of God came into the World not to be Ministered unto, but to Minister. But some contrariwise think, others ought to do nothing, but serve and cringe unto them: For all their high Imaginations, they are but Men; be they never so Selfish, they stand in need of others: so it is both Conscience and Reason they should do as they would be done by, and be alike useful unto others. But the nice and delicate Souls do not love Trouble or Pains; if they would throughly rouse themselves from Lethargy, they would find more delight than ever they did in the unactive manner of Life: The being accustomed to business or bodily Labour makes it Pleasant, and takes off from the Irksomeness of Life. It seems strange that those who greedily hunt after Happiness, should yet give way to Idleness; which is a Torment and Vexation to the Soul. Is it because they have more time to enjoy Pleasures? When they are had continually, they cease to be such. Intermingle Work with Play, and both would be delightful; but if one followed only the latter, it is more Tiresome then to go all day long to Plough and Cart. It is not only a Matter of temporal Conveniency, but is necessary in order to eternal Rest and Happiness. So it stands as to the means of obtaining it, and prevention of the hindrances, which are Temptation and Sin. Let the Devil never find thee idle (was the good Advice of one) for then he cannot tempt thee. At times of leisure he is most busy, suggesting Pride and spiritual Wickedness, all things to begnile and lose somewhat of our Reward. In that time also the Solicitations of the World present themselves, and we Parley with them. But the worst of all is from within: The heart which is desperately wicked, when it hath no outward Object to fix on, that Corruption lurking there gins to stir. It will run after Theft, Covetousness, Lust, and all manner of Evil; which breaks forth into iniquity and disobedience. It may be observed of several, who are rightly disposed to the ways of Good, but they have nothing to do, and not knowing how to spend their time, resort to the Pleasures of Sin and idle Company; which either choke, or stop the growth of the Good Seed. So mightily hath idleness contributed to Satan's Kingdom, and the Destruction of Souls; which should have been prevented by honest Labour and Employment.  
But some make an Excuse from that, because they would have more leisure for Religion; whereas that if used aright doth not thrust out, but help towards it. They were both ordained to stand together, and Consistent with each other; for the same God appointed all. The common mistake is of consigning the whole to one part, as placing all in Acts of Godliness and Devotion, which is but one third; and therefore not to shut out from the other Duties: I have not caused thee to serve with an Offering, nor wearied thee with incense, Isa. 43. 23. 'Tis not required of any one to tyre his Soul with long Prayers, and our Saviour Christ remarks of the Heathen, who think they shall be heard for their much speaking, Mat. 6. 7. The Sacrifices were offered up under the Law every Morning and Evening, but not the whole Day; except the Sabbath-day, for which was ordered a double and continual burnt Offering, Numb. 28. 9, 10. Thereby giving to signify, that the day which is even now set apart for the immediate Service of God, should be wholly spent in sacred Duties. Six  shalt thou Labour, and do all that thou hast to do. God could have provided things without our Labour, if his Wisdom had thought fit; but having ordained that, a Man who is faithful and diligent 
Col. 3. 24.  therein, serves him as acceptably at that time, as in holy things at another: Nothing hinders, but that in the midst of our Work there may be a constant Sense of God over our mind, and a fixed purpose not to offend in any thing: So is the Will of God that none should live unto himself, but unto him, who hath called us in one hope of our Calling, and also some manner of Life, that we may get necessaries for our Being here: And if we have them already; yet to work with our hands to give to him that needeth, Eph. 4. 28. If we have that also, yet still we are to be beneficial unto others.  
Not one of a thousand, who is in a Trade or Employment, neglects that for the business of Religion: and who is in none, not this, but something else is the real Cause. Men generally run to the other extreme, and will not allow that time they might conveniently for the Service of God. If one should employ an hour or two more than ordinary in a Week, he would be more accused of negligence, than who consumes thrice the time in Drinking-houses, or Fruitless Recreations; so apt are we to grudge in ourselves every minute more than needs must. Who hears the word Preached, or goes to public Prayers on Weekdays, doth Act as one that believeth the Gospel and lives accordingly. 
Acts 26. 7.  David and Daniel were both engaged in much Worldly business and matters of State, yet we read what they did, Psal. 55. 17. Psal. ●19. 164. Dan. 6. 10. and any one now may do the like, and will lose nothing by it. The Blessing of the Lord maketh rich, which is sought for, and had by Prayer. So that time, which others think lost, may be gainful as to the present; but most certainly it is to the future. We have known several instances of those, who through Sin or Carelessness have came to Poverty, but never any by thus doing. That of the Apostle is observable as if he had foreseen what People would make a Pretence to neglect the one, or thrust out the other; and therefore he joins them all in one Verse as very Consistent, Not slothful in Business, fervent in Spirit, serving the Lord, Rom. 12. 11.  
If one did behold all the Transactions and Labour under the Sun, how those several Stations and Employments are appointed unto Men: Every one conduces to the benefit of the whole, and hath Connexion one to another, he ought to Praise him who ruleth over all. O Lord, how manifold are thy works! in Wisdom hast thou made them all, the Earth is full of thy Riches, Psal. 104 24. In another kind it is showed in things of an higher Nature. It is all done by the same God which worketh all in all, and those several gifts are for every one to profit withal; which should be once 
1. Cor. 12.  more considered by the useless Men of the World. Every single Tradesman and Labourer doth further the Need and Delight of mankind; even those which seem to be meanest and less honourable, do necessarily conduce towards it, as Husbandry. The several Employments in the World tend to our Good, in the different Capacities of Mind, Body and Estate. None is to be despised, for we have all our Treasure in Earthen Vessels, and the lower kinds of Labour are fitted to the Sustenance and Wellbeing of them: So they likewise do contribute to the benefit of our better part. He that is in the most worthy Station, stands in need of the unworthy, as well as this Man doth of him. The whole Body fitly joined together, and compacted by that, which every joint supplieth according to the effectual Working in the measure of every part, maketh increase of the Body, unto the edifying of itself in Lev●, Eph. 4. 16. Let there be no strife which is most beneficial to the whole, for all are so; though some must be above others, or otherwise there would be a Schism in the Body. The higher sort of Employments have proportionable sorrow and weariness going along with them, especially such as require plodding and contrivance; Whereas it is not so in handicrafts, for when the Art is once learned, there is no vexation or doubt of mind to work in it. The Son of God is supposed to have been a Carpenter, Mark 6. 3. And to have laboured in that till thirty Years of Age; and also the Apostle of the Gentiles did work in the Occupation of a Tent maker, both which are reputed mean Trades; yet they having been thus honoured, none hath reason to be ashamed of his of alike kind. Eyes were given to see, Ears to hear, and also hands to work withal; so it can be no disparagement to employ them to that for which they were designed. Those who would account it so, and make a mock of the labour of the Poor, may be despised by their great Master; when those who have been used to hardship and diligence in the World, may be admitted into the Rest that remaineth for the people of God. They are in the ready road to Heaven, if to their Pains they will add Godliness, Righteousness and Sobriety; if they do these things, they shall never fail: The temptations of the World, Flesh and Devil will not so easily prevail against them, whose time is taken up with honest labour; The promises are more peculiar to them, Mat. 11. 5. Luk. 6. 20. Jam. 2. 5. 1 Cor. 1. 27. Our Lord chose for his Disciples none of the learned Pharisees, or Rabbins, but Fishermen, and of other mean Occupations; he called them at that very time, As Levi when he was sitting at the receipt of custom, Luke 5. 27. Simon Peter and Andrew his Brother, as they were casting a Net into the Sea. And going on from thence, he saw two other Brethren, James the Son of Zebedee, and John his Brother in a Ship with Zebedee, their Father mending their Nets, and he called them, Mat. 4. 18, 21. The good News of his coming into the World, was first told to the Shepherds abiding in the Field, and keeping watch over their flock by Night, Luke 2. 8. So God appeared to Moses, Exod. 3. 1, 2. To Gideon as he was threshing, Judg. 6. 11, 12. Thus acceptable it is unto him when Men abide, and are diligent in their calling; he doth not esteem them the less, but rather chooses them for the meanness thereof. In his Holy Word there are many particular allusions to the several Trades in the World, as the Husbandman, Carpenter, Smith, Potter, Shepherd, and such like; they are upon such sure grounds of obtaining a future Happiness, and there is so much reason these should seek diligently after it, that it would be an admiration if any should miss thereof.  
Yet alas! God is not known amongst them all, no, nor the greatest part; though they are more encouraged as having the promises, of which sort was Christ himself and the Apostles. It is exceedingly to be pitied, that the Word of God upon them also should have no more effect; Harken my beloved Brethren, Hath not God chosen the poor of this World, rich in Faith, and heirs of the Kingdom which he hath promised to them that love him? Jam. 2. 5. Why therefore will you not also choose him to be your God? Some have done so, but why will you not all? Indeed one would imagine every single Soul should do so, unless he did cast his eyes out into the World; and then he might see Satan hath a Kingdom among these equally as the great ones of the Earth. Wickedness is not confined to high Places, nor inhabiteth only in fine Houses; but hath spread among those of low Estate, and crept into the smallest Cottages. Oppression, Bribery, and Injustice are in great Employments; Cozenage, Lying, and all manner of deceit do accompany every inferior Trade: there is a knavish part, a Mystery of iniquity interwoven into it, and is peculiar to each profession. There is a general failure of Truth and Justice from among us; I have seen violence and strife in the City, mischief also and sorrow are in the midst of it, deceit and guile depart not from her streets, Psal. 55. 9, 10. In the Country is overreaching one another, each Man tries to impose upon his Neighbour; the hireling loiters and is negligent in his Master's business. The poor in time of leasing will break the Commandment for a morsel of bread and handful of barley, if they have opportunity of taking it from the heap and not be discovered: They are every where corrupt in their deal, there is hardly one that doth justly. They will exclaim against the Debauchery of the Rich, and perhaps out of an ill humour, because themselves are restrained from sinning after the same manner through want; but they will equal them in another kind by Dishonesty, Falsehood, and Murmuring: and the same Spirit of disobedience would lead them to commit the same sins (they now speak against) if they had where-withal. The Word of God is gone forth against all manner of Sin and Iniquity, and it will signify nothing at his Judgement, to say, you did not commit such and such, if you did of another sort; Ignorance, contempt of and repining against God, Slandering, Lying, and Theft are as damnable as Whoredom, Drunkenness, or Gluttony. As the rich are more liable to the enticement of these, so are you of the others: They are more easily beset by the pleasures, you by the profits of this World. Both are in Temptation, that the trial of your Faith and Obedience may be had; there is no necessity for either of you to fall, the one may be temperate even in the midst of all his abundance; the other may be honest, and yet have sufficient for Life and Godliness. God hath given the rich great advantages to work out his own Salvation, so he is in alike danger of miscarrying; the poor hath not quite so great furtherances, but is in less danger. This comes to be through knowledge and ignorance, the former know more; the other not having such means, are commonly poor and foolish, for they know not the way of the Lord, nor the Judgement of their God. Jer. 5. 4.  
Ignorance hath, and doth yet too much abound in our Land; 
Of Ignorance.  especially amongst the lower sort: The causes whereof hath been the covetousness or poverty of Parents; who either would not, or were not able to put them to School, and then it should be supplied by the charity of others: Or else their own perverse will, who hated knowledge and despised instruction out of a wicked mind, because they think that if once they knew the will of God, they are to do it; which they care not for, and therefore will not seek to understand it, vainly hoping hereby to be excused from obeying: Or thirdly, the fault and negligence of Pastors and Teachers, who were for doing no more than just to entitle them to their Tithes. They are all ignorant, they are all dumb Dogs, they cannot Bark, sleeping, lying down, loving to slumber, they all look to their own way, every one for his gain from his quarter, Isa. 56. 10, 11. And because this might have been had with less, they have not been diligent and earnest to make people throughly understand which be the first Principles of the Oracles of God. If such hindrances were removed, all the inhabitants of this Nation mi●ht know the Lord from the least unto the greatest. What could God do more, then to give us the Law and the Testimony, and the Light that is in them? To command that his Gospel be Preached to every Creature, wherein is so plain a discovery of Himself, and his Son Jesus Christ; that none who either hears or reads can be ignorant, let him have never so mean a Capacity, unless he is a mere natural Idiot, of whom more is not required then is given. There is an appointed Order of Men, who are to be Guides of the Blind, a Light of them which are in Darkness, an Instructor of the Foolish, a Teacher of Babes, Rom. 2. 19, 20. But if they instead of speaking to Edification and sound Doctrine, will utter dark Speeches or useless Notions; if the people will come into the Assembly, but not hearken to what is said, or willingly forget, if those will not search the Scriptures when they are commanded so to do; God doth move and incline, but forces none: They know not, neither will they understand, they walk on in Darkness, Psal. 82. 5. Come to die like brute Beasts, and then be reserved (Hear ye all this, and tremble) until the Lord Jesus shall be revealed from Heaven in flaming fire, taking vengeance on them that know not God, 2 Thes. 1. 7, 8. You think to go Heaven, because you live a poor laborious life, but how can you expect that? when Truth itself hath said, This is life Life Eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17. 3, Think not this knowledge too excellent for you to attain unto it, What should hinder? If you can read, you will understand; and than you hear the Word Preached every Lord's day, you may inquire of Christian Brethren and Friends; so having these advantages, if thou canst not read, thou mayest believe, and do thy duty, if thou hast in sincerity a mind to do it. Many people talk of ignorance, by which they will defend their ungodly manner of living, which in truth is a further degree of Provocation, because they began that first with not desiring the knowledge of God's ways. Those times are long ●●nce passed, when he winked at Ignorance, Acts 17 30. And it cannot be now pretended under the Gospel, especially where (blessed be God) every one hath or may have the Book of saving Knowledge. The most unlearned Soul, who can neither write nor read, hath other helps to be saved, and to come to the knowledge of the Truth; for God hath appointed means to make it known unto Men. In this Place and Generation none can be ignorant, but he who is willingly ignorant, if rightly examined, of perverse mind and set purpose, as will more appear in that day when the secrets of all hearts shall be judged. This is one of those deceits, by which Satan works in the m●nd● o● M●n and Women, and holds them Captive at his W●●l. He whispers that they are sa●e enough as long as they do not know God's Commandments, and the silly People are willing to have it so; they will sooner give credit to him who was a liar from the beginning, and would deceive them, than the Prophet of the Lord, who best knew his Will and forewarned them not to fall under his sore displeasure. It is a people of no understanding: therefore he that made them, will have no mercy on them, and he that form them, will show them no favour, Isa. 27. 11. As sure as this is God's Word, such will neither be excused from punishment, nor ever come to Salvation, unless they both know the things of God, and also do them.  
As Ignorance is too much in our Coasts, so likewise is Unbelief; 
Of Unbelief.  both which are equally found among the lower sort of Mankind. Hence they know no other ends of life then food, raiment, sleeping, and rising up early to take pains; all their care is what they shall eat, and where-withal to be clothed, and how to get Money for necessary things. They know no other reason of their coming into the World, and are apt to murmur at the hardness of their condition; the very beasts do put them in mind of their duty, and silently upbraid them with the negligence thereof. The Ox knoweth his owner, and the Ass his Master's crib, but they do not know, Although there is more reason they should know God, for he is more gracious unto them, than themselves are to the dumb Creatures; They understand less of the most Excellent and Glorious Being above, than brutes do of them: For the Cattle look unto him that oringeth them fodder; but they look not unto him who giveth them their Meat in due season, Who maketh Grass to grow upon Mountains, and Herb for the use of Man; Who causeth the Seed to be prosperous, and the ground to give her increase. When darkness overspread the whole Earth, he left himself not without Witness in that be did good, and gave us rain from Heaven, and fruitful Seasons, filling our Souls with food and gladness, Acts 14. 17. These things our eyes see, our hands handle, we taste them with our Mouth, we reap the fruit and enjoy it, yet are unmindful and consider not from whence it first comes.  
It may be alleged; Did we with our very eyes so clearly see the Giver of all these good things, as other Creatures do us when we carry them food, we should be ten thousand degrees worse, if we did not know him.  
To which it is answered; God is a Spirit, and cannot be seen with bodily eyes. He is so exceeding Glorious, that in this frail and infirm state no Man can see him and live, Exod. 33. 20. But yet the invisible hangs of him f●om the Creation of the World, are clearly seen, being understood by the things that are made, Rom. 1. 20. We must by our very reason conclude, it was some one who made all these things, and he is God. Further he hath ordered, that We walk by Faith, and not by Sight, 2 Cor. 5. 7. So that if he should make a clearer manifestation of himself, there would be no faith at all, and then no Trial of Obedience; for would any one dare sin against him, if he saw him face to face with his Bow bend, and Sword drawn re●dy to take Vengeance on him? It hath pleased the Lord to put us here, to prove us, to know what is in our hearts, whether we will keep his Commandments or no. We are far fit from the inhabitation of his holiness, but he filleth Heaven 
Deut. 8. 2.  and Earth with his presence; And hath made us to dwell here, and hath determined the bounds of our habitation, that they should se●k the L●●, i● happily they might feel after him, though he be not far from every one of us, for in him we live, and move, and have our being, Acts 17. 27, 28. In the works of Creation and Providence he hath plainly discovered himself, besides that evident revelation he hath made in Scripture. Considering he hath decreed we should live by Faith; What else could be done to beget in us a more full assurance of Faith? The works of Creation are long since past, for they were finished in the first six days; but those of Providence still endure; Upholding all things by the Word of his Power, Heb. 1. 3. Those without life are kept up by his Mighty hand; Every plant in the Field (was made) before it was in the Earth, and every Herb of the Field before it grew, Gen. 2. 5. But now is nourished and springs up from the Earth, which he hath ordained to Minister ●ood to sensible things; so all proceeds from him. There are some who would fain any way rob God of the honour due unto his Name, and therefore will ascribe these things to Nature and second Causes; but to stop their Mouth (who go under the name of Christians) with the word of an Heathen. What else is Nature but God himself, and the Divine Reason interwoven into all its parts? Saith Seneca, 'Tis 
Sen. lib. 4. cap. 7. de Benef.  God who ruleth over all, and hath given to every thing its Nature, and ordered them to Act accordingly. Thus he hath endued the Earth with virtue to bear Seed and Fruit; accordingly being tilled by the labour and industry of Man, it doth; in the mean while he is not to Dig and Root there, seeing no further, but to look up to that God who hath given the ground power to bring forth these things. Those unbelievers who cry up so much for second causes, do unawares acknowledge a first, for otherwise how could there be a second? And this first cause is God, by whom, from whom, and for whom are all things. Thou art worthy, O Lord, to receive Glory and Honour, and Power, for thou hast created all things and for thy pleasure, they are and were created, Rev. 4. 11. Hence thou mayest as easily be known by reasonable Creatures, so far as to glorify thee as God, as themselves are known by Horse and Mule which have no understanding. 
Isa. 17. 7.   
No Man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him, John 1. 18. The Word clothed in flesh, and conveyed to us by Ink and Paper, and engraven in Tables of the Heart hath made him more known unto us. The truth of all Jesus did and said, is confirmed by Miracles, Wonders, and Signs and Gifts of the Holy Ghost; 
Acts 2. 22. Heb. 2. 4.  and hath stood out against all the Malice of Men or Devils, armed with nothing but its naked simplicity and reality; Which all the Gentile World were not able to suppress, though they did try with their utmost skill and might; Which had no aid from the World, yet obtained the victory over it: Which still increased, though who entertained it got nothing at present but cruel Mockings and Scourge; Moreover Bonds and Imprisonments, nay, further the most horrid and Tormenting Deaths that was possible for Flesh and Blood to suffer; yet through Faith hereof endured them all with more Constancy and Resolution, than was ever seen in the Mightiest Men of Valour. If these and several other Arguments were duly considered and weighed, it would be the greatest wonder, that for all these any yet should not believe; So more then abundantly hath God provided for Mankind, to bring 
Mark. 6. 6.  them to Heaven and Happiness.  
But as if all this were nothing worth, Men will not know or not believe what he hath told unto them; otherwise they would be never so regardless thereof. When they reverence their Landlord, but do not mind the great Lord of Heaven and Earth; When they earnestly court the favour of a Mortal Man, and think themselves never sufficiently diligent in getting Money, but are not careful after those things above; Do they verily believe God is, and that he is a Rewarder of them, who diligently seek him? When they like Beasts are only for the present things before them, but negligent of what shall be hereafter, and never cast an eye towards the things that are not seen; certainly these do not live by Faith: Whose understanding is waxed gross, that can conceive of nothing but what may be felt or seen; Who can relish nothing, but what goes between the Teeth; these do not live the common lives of Men, being led by sense and not reason. It is an amazing thing to consider of the stupidity and dulness of those of lower degree, as concerning their Spiritual State and Condition. 'Tis not so much down right Atheism and Unbelief, but a dead Faith which is in them: It is not equal to that of Devils, for they believe and tremble; but this hath no such effect upon them. They fancy there may be such a thing as Heaven, they are not su●e to the contrary; They look upon it as a place of reserve, where they would be when they can no longer abide in the World, it is appointed for the poor and needy; so it will receive them whether they take any care or no. Such thoughts as these may enter into their minds, for notwithstanding they may still go on in their course; But were they really persuaded, there are two places for all to go into after this life, Heaven and Hell: And how it is set down in Scripture what is to be done to obtain entrance into the one, and avoid the other. Did they really think what an happiness the one is, much greater than Riches and all Pleasures in this World; and the other to be a worse Torment than any Pain or Sickness now is: they would as willingly go to Church, and be as devout to set them forward in the way to Heaven; as now they go to Fairs and Markets, and are intent upon their Business to get some small gain: On the other hand, they would take as much care to flee from the Wrath to come, as now they do to keep themselves in health and prevent the beginnings of a bodily Distemper. They would labour as earnestly for the exceeding great reward God hath prepared for them that keep his Commandments, as now they do for a little Money from another Man. They would act in the very same manner to obtain the things pertaining to his Kingdom, as now they do for the things of the Earth.  
It is the property of Faith to make things which are not seen, to be as if they were seen; and though were they both of the same value, it could not be expected we should so willingly run after what we have never seen, as after that which is most certain, and our Eyes see: Yet there being such an exceeding odds and worth in the things that are to be believed over the things that are now seen, this turns the Scales and make them hang even, yea and weigh down the things of Sense. If we have the full assurance of Faith, that upon doing such things we shall receive an everlasting 
1 John 5. 4.  Kingdom, we should no more grudge to do them, than we do now a days work upon another's Promise of so much for our Pains. We may as reasonably trust for what he hath promised, as we do the Word of a sinful Man when we Labour for him. And there being such a vast difference between what the Almighty will vouchsafe to bestow upon us (worthy of God to give, and as much as a Creature can receive) over what we can impart to another; then surely there is as much reason (I say infinitely more) why we should serve God, as do the like for another. Would we be as diligent to be made Kings and Priests unto God, Rev. 1. 6. as now we are to be Servants unto great Men; endeavour as much to get an eternal Crown of Glory, as now for those Corruptible things of Gold and Silver; Labour as earnestly after the great things of Eternity, as is now done for the little things of Time, we should certainly come to possess them. Neither can the World condemn us of Folly, for we Act according to the same measure as themselves, who are accounted Wise in their Generation. If we do indeed settle it in our Hearts, that these things are; we should be as careful and industrious to have them as others are of the things here; and if so, our Labour would not be in vain. But what a faithless and stubborn Generation are we fallen into? A Generation that will not believe, or will not set their Heart to obtain them. A Company of Infidels and Fools, for so are all those who do not walk in the way to the New Jerusalem. If you will not consider, you must perish in your Folly. Look and bethink yourselves, you are Men; Stand upon your Feet, and shake off that drowsy and benumbed Disposition. Be throughly roused out of Negligence and Sottishness: Come to thyself, and hear what shall be said unto thee.  
The Lord made all things for himself, yea even the wicked for the day of evil, Prov. 16. 4. He will be glorified in all his Works, and thou also being the work of his hands art not to think thyself unconcerned, or nothing related to that God, with whom we have all to do. If thou wilt have nothing to do with him, he will have to do with thee. Thou art his Creature, and he will deal so with thee, as the rest of mankind according to their deservings: Thou must be either a Partaker of his Mercy or Wrath, There is mercy O Lord with thee, that thou mayest be feared. And his Wrath is likewise revealed from Heaven against all ungodliness and unrighteousness of Men, Rom. 1. 18. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, an● his righteousness upon children's Children: To such as keep his Covenant, and to those that remember his Commandments to do them, Psal. 103. 17, 18. Here you are told, how to have Title unto it: And why shouldst thou stick, or make any doubt to do thereafter? If the King or a Great Man should require the same of thee, only to do as they bid thee from time to time, and would give Riches and Honour for it, Wouldst not thou do as much? Although that is the utmost they can bestow; for they can neither give Health, nor preserve thy Breath from going forth. And wilt thou not fear the King of Kings, the Lord of Lords, who hath a much better reward with him, Who holds thy Soul in Life, and when he sends for it out of this Earthly house (if it be rendered meet) will receive it unto himself in Glory? Thou dost not grudge to do any thing for thy Fellow-Creature, if thou canst get a good Livelihood by him; wilt thou refuse to serve the Lord thy Maker, when by so doing thou shalt live for ever? Thou art contented for that to Labour and Care, this Points out something more. If thou dost willingly so much for present Food and Delight, from hence somewhat may be observed of the Equity of God's ways in alluring us to his Service by invisible and future Rewards, which are fitred for the invisible part of us. So this inference arises; that if for the good and Conveniencies of a dying Body we readily Labour, we should likewise do the same as to our immortal Soul. We Consent, it is reasonable that we should Labour for the Meat which perisheth, much more is it to Labour for that which endureth unto everlasting Life. We are glad if we can have fading necessities by following our Trade and Employment, and are resolved to do it; much more should we rejoice in our Heavenly Calling, which is for the Attainment of true, perfect and eternal Happiness. And we should be determined with full purpose of Heart to give all diligence to make our Calling and Election sure, for that will stand us more in stead, it being both for Body and Soul, in a Glorified and united State.: When now all the Labour of Man is for his Mouth, Eccles. 6. 7. Meats for the B●lly, and the Belly for Meats, but God shall destroy bot● it and them, 1. Cor. 6. 13. They shall perish when we are taken hence, but the other shall end●re. Every thing hath Relation to ●●is end; and (I humbly conceive) God therefore ordained things so, that by what M●n doth already in the less, he should do the same in the greater, to lay hold of the hope set before him: That he should be moved with like Inducements to the endless Life, as to this Vapour which continueth not; that he should take the same Care of the whole Man, as he doth of the Shell only; that he should alike pursue the Substantial Blessedness, as he doth some little Circumstances, of what the World calls Happiness By what thou dost already, thou art encouraged to more; what thyself affirmest to be right, by this thou art further persuaded. It is just and equal that he who would have Food and Raiment should work for them, when they are so to be had; he who neglects that and famishes, is a Fool and unpitied: So the things of ●od's Kingdom are to be had by diligent seeking after; and he who doth not, deservedly perisheth and is miserable. But the Generality of mankind do behave themselves wisely enough as for that, and why not for this also? And ●e will not come unto me, that ye might have Life, John 5. 40. Which manifestly imports they might, if they would. Those which do so much immediately in Religion for a short Livelihood, should they not do a little more for the saving of the Soul?  
Thou reckonest it a great Happiness to live well at present, but consider of them who have whatsoever can be desired for Meat, Drink and Raiment; all doth but hold up Life for a time, and less would serve turn. But they do not continue it, for Rich Men must die as well as the Poor and Needy. We must not live here always; and therefore are to live as People that must die, and expect to be Happy after Death, as it is desired to be so before. Now reason with thyself I beseech thee; all thy desire is to live handsomely in the World, but if herein thou shouldst obtain thy Will, thou c●●st not long enjoy it Look back to the former Generations, What difference is between those who fared sumptuously every day, and who had but common provision of Life? when a great Candle and a small are both burnt out, what odds is betweem them? As is the Condition of those, who are now gone off from the World, so will ours be in a short time. He will be in no better Condition, who Riots and Sports himself in the Daytime, who lives idly, and yet enjoys fullness of Bread; then he who eats it all along in the sweat of his brow. So that a Wise Man should make it his choice rather to live in Obedience then Delicacy, for that will bring him to everlasting Life; whereas pleasant Meats and Drinks they shall fail, and too often proving a Snare do sink down to that place, where he is that received his good things in this Life.  
Ho every one that Thirsteth, Come ye to the Waters, and he that hath no Money: Come ye, buy and eat; yea, come buy Wine and Milk without Money, and without Price. Wherefore do ye spend Money for that which is not Bread? And your Labour for that which satisfieth not? Harken diligently unto me, and eat ye ●hat which is good, and let your Soul delight itself in Fatness, Isa. 55. 1. 2. If a great Man gives forth that he will keep open House for all Comers, and they shall have plenty of good Beef and Ale, we should see the Country People flock thither in multitudes, and what a Love is kindled in their Hearts for him? but when God makes this Invitation scarce one moves a step; a plain Evidence that they are a very froward Generation, Children in whom is no Faith, Deut. 32. 20. If another makes a feast for them, than they will be sure to set all business aside, and come to partake of his good Cheer; but if the Son of God invite you to his Supper, than your Farm or Oxen, or some other little Excuse. Are ye not partial in this? That is too mild a Word. But are ye not Idolaters, for having more respect to a little Creature, than the great and eternal Creator? If you will evade that, because you are not led away with a dumb Idol, but a living Man, yet what the Prophet hath pronounced will be fulfilled: Cursed is he that trusteth in Man, and maketh Flesh his Arm, and whose Heart departeth from the Lord, Jer. 17. 5. He gives even unto them all that they have, and can do thyself more good than all the Men of the World. Though this is as it were hidden, for Trial whether they will draw off from him, and others would run unto them.  
Indeed the Kingdom of God is not meat and drink, Rom. 14. 17. but things as will better satisfy than they do now: For you eat and drink, and hunger and thirst again: But if you would seek after that, in the mean time you would be quieted with the hopes and Faith thereof, till you come actually to sit down at the Marriage Supper of the Lamb. A Supper, to which all the Dainties of the World are as stinking Carrion. It doth infinitely exceed both in Delight and Continuance, all the most pleasant things here.  
What would you not do at present, if you could get such an Estate as some of thy rich Neighbours have? you would think nothing too hard, many a Sleepless Night and laborious Day you would suffer with all your Heart, if you might attain it: But thou seest no way or possibility, if thou wouldst never so much desire to do it: Well, be contented nevertheless, and assure thyself, that if thou art not slothful, but come unto him, who will meet thee in the way of Righteousness, and then follow hard after him, thou shalt undoubtedly come to Heaven; when the Great Ones, if wicked and disobedient, shall be thrust down with Shame and Confusion. Or if they fear God, do thou endeavour to exceed them in Graces and Welldoing, and so be more had in Honour by him, who rewards every Man according to his work, not so 
Luke 16. 10.  much for what Rank and Degree he was in the World. If thou dost obey the Lord, thou wouldst with Patience and Quietness of Spirit endure whatever low Condition thou art in; and be rather the more thankful, because thereby quickened and stirred up to a Godly Life. Sometimes to hunger Prompts to strive the more earnestly to come to that place where you shall be filled. You have the less Temptation to take up a Rest here, but should more seek after that which is to come. It is an hard Case indeed never to do any thing but to take Pains, to be like the Ox or Ass to live to no other end, but that of Labour; but it is not so with you; for God hath provided better things, if you would accept them. He hath ordained a Rest, and a Promise is left us of entering 
Heb. 2. 8. 3.  into it. And we are Commanded to fear, lest any of us should come short of it. Some we read of, Who could not enter in because of unbelief. And this same is an hindrance to Men now adays; for what makes them, who do nothing but toil, and yet are unmindful of this true Rest, unless it is because they do not believe any such thing? But if Men are unbelievers whilst they live, they shall not be so when they die, for there will succeed a certain fearful Expectation of Judgement and Condemnation, The unbelievers shall have their part in the Lake, which burneth with Fire and Brimstone, Rev. 21. 8.  
Saith the same Divine Witness, I heard a voice from Heaven Saying unto me, Writ, Blessed are the dead which die in the Lord from henceforth, yea, saith the Spirit, that they may rest from their Labours and their Works do follow them, Rev. 14. 13. All do not so, but only those who die in the Lord. That Saying so common in the mouth of Country People, When such an one is dead, he is happy (because freed from the Pains and Miseries of Life) is false when applied to all indifferently, good and bad; for this Blessing belongs only to those who have led a Godly Life. By Death, we fall into the hands of the living God, and then he may deal with us as seemeth good in his sight; however, being a God of Truth he will do so with all of us, as is declared in his Word which is Truth. And therefore it will be so with us according as we order our Conversation in this present World, by the words written in that Book. Seeing the Case is thus, it must be the more excellent way to fit ourselves accordingly. We often provide for those things which never happen; and if they should, are but of small moment. Shall we not much more prepare against that which will certainly come, and is of greater Concern to every one of us, than any thing now in the World is? All our Care now is to keep Life for the present; and shall no Care be had to live for ever? We can never do too much to preserve Health, and keep of sullen Death as long as we can: And shall not we do the same to escape the second Death, that wretched Condition in which Men shall seek for Death, and it shall flee from them? With all our Pains we cannot hold of temporal Death, and yet we would; we may by the Grace of God preserve ourselves from eternal Death, and there we will not. Oh strange madness! O unspeakable Folly! O ye Sons of Men, who hath bewitched you to Act so Preposterously? Death in itself is not more grievous than Pain or Sickness now is (nay not so much, for as in Health we fall asleep when we do not perceive it, so then those violent Pangs destroy the Sense and Feeling) but that which comes to the wicked after renders it exceeding terrible, and that should be most dreaded; which would not be in vain, because it would make us flee from the wrath to come. Would we take as great heed lest we die after Death, as now we do to save ourselves from Death; then Death should have no Dominion over us, it shall not bring Evil, but Good unto us. The sting of Death is sin, but Command is given to pluck that out. Cast away from you all your Transgressions, whereby ye have Transgressed, and make you a new Heart and a new Spirit; for why will ye die, O house of Israel? for I have no Pleasure in the Death of him that dieth, saith the Lord God. Wherefore turn yourselves, and live ye, Ezek. 18. 31, 32. Here you are taught, and also enjoined how, though you die you may live again.  
Look a little further than this present Life. It is of few days, and full of trouble. Who would place his Confidence in that which is uneasy, and must an end? Time hasteneth away, Death is coming on. Every Man must at length close with it. He must either lie down in Peace, which is the Portion of the righteous; or die as the wicked do in Horror and Anguish of mind, or in a stupid Condition, as is the Case of most. However some admire this sort of Death, for they say he dies li●● a Lamb, yet there is no Peace, saith my God, to the wicked, Isa. 57 21. Such a Death is like a drunken Man's falling down a steep Rock, his Sottishness hath cast him into such a Sleep, that he knows not whether he is tumbling; notwithstanding he comes to a fearful end. One dead in Trespasses and Sins perceives not whether he tends, when he is just dropping into the Fire; yet as soon as he is there, he is sensible to a Witness, and so will remain for evermore. Whatever gnorant Bystanders may think, such a sort of Death must be a sad sight to all knowing Christians; for who can approve of what is occasioned by unbelief, gross Ignorance, or habitual Wickedness? All which Seal men up to the Day of Destruction: There is a great difference between this and the end of the Righteous; for the one is Senseless, and Calls not upon God but in a general way, as Lord have mercy upon me, or the like, which any one may do if he be never so ungodly: But the other can express his Peaceable Condition, and show forth good Grounds of hope, and call upon God his Saviour with that feelingness which no Stranger to the Covenant of Grace can. Righteousness delivereth from Death, Prov. 11. 4. It preserves from all the dreadfulness thereof, which nothing besides doth: Wickedness shall not deliver those who are given unto it; but is the cause of all that Misery, which this binds Men over unto. Let them ruffle and sport themselves never so much, their End is coming. They must sicken, and go away to Account for all their Frolic and Madness. There is set before thee a good and evil Death; one you must have, and therefore be sure to choose the best. Be good and do Good, and thou shalt never die amiss. When thou art wearied with Labour all the days of thy Life, this will set thee at Rest; but if thou art not willing and obedient, thou mayest drudge on still without any hope, for after toil here will succeed endless pains; according as now thou behavest thyself, thou shalt far well or ill hereafter. So will it be with Thee and Me.  
For we must all appear before the judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5. 10. When the Sun shall become black as a Sackcloth of Hair, and the Moon become as Blood, and the Heavens shall departed as a 
Re●. 6.  scroll roled together; The trump of the Arch-Angels shall sound, and the Dead shall hear, and leap out of their Graves like frighted Men. Neither greatness nor smallness shall excuse from coming forth; The mighty Men, and every bond Man, and every free Man hid themselves. This will be more dreadful than a blazing Comet, or the greatest Thunder and Lightning. It may be, we have no business at those Assizes which are holden twice a Year; but at this general Grave-delivery, which is kept once for all, our dead bodies shall arise, and every one of us shall give account of himself to God, Rom. 14. 12. men's hearts will fail them for fear, and if conscious to themselves of evil, will wish that they might return into this World again to live over their past life, for than they would be better provided. But when the Prisoner comes to be tried, is he let go free only upon his bare saying, he will not Steal nor commit Murder any more? No, he must answer for what he hath done. We know it before hand (that when it shall come, we may have no excuse or plea) that of this and every day of our life after years of Discretion we are in danger to be called to account. Although at present we make a mock of sin, we follow it with Greediness and Merriment, valuing it as a matter of naught; yet when God enters into Judgement, what was formerly so light in Opinion, will ●●nk them down into the bottomless Pit. There is no other way to escape this, but now, even now to judge ourselves that we be not judged, nor condemned with the World, 1 Cor. 11. 31, 32. God now commandeth all Men every where to repent, because he hath appointed a day in the which he will judge the World in Righteousness, by that Man whom he hath ordained, Acts 17. 30. 31. The good have no reason to fear, because they are to be judged by him who is now their advocate with the Father, and the propitiation for their sins, 1 John 2. 1, 2. They may have boldness in the day of Judgement, because as he is, so are they in this World, 1 John 4. 17. But as for those, who by continued doing the Works of the Devil (in as much as in them lies) build up that which he came to destroy, shall receive from his Mouth that terrible Sentence, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.  
When the Words are gone forth, these shall go away into everlasting Punishment, Mat. 25. 46. Did we see this doleful herd as they are going, we should fear: What God hath said by his Son must come to pass, so it will be as certainly as if we now saw it with our eyes. What can be more forcible to make us take the utmost heed, that ourselves be not among them? To whom the Summer's heat seems so grievous, and every little spark that falls upon the body so painful, How can they abide to lie down in everlasting fire? Who now think it so irksome to tarry a few and evil days here on Earth, though they have several good ones intermingled; How can they endure to be in Hell for thousands and millions of Years without an hour of comfort, or the least freedom from Misery? Let me ask thee, O Man, suppose thou ●awest a Fiery Furnace, and there thou mightest continue alive for a thousand Years, how much of the World's pleasure wouldst thou require to undergo the torment thereof for that time? I am confident thou wouldst not take all the delights under the Sun all thy life long And why then wilt thou for the pleasures of sin for a season, bring upon thy Body and Soul those Eternal Plagues? The damned are set forth in Scripture, suffering all those evils which are now accounted greatest in the World. What is all this for? But to make the more hast to escape from the Stormy Wind and Tempest. By the same reason that we flee from the face of a Serpent, the Sword of a devouring Enemy, to save ourselves from Fire or Water, or any thing which would hurt; We are also obliged to avoid the damnation of Hell, for this will more torment, than all those things p●t together. That is to be done by fearing the Lord our God, and keeping his Commandments; for he hath prepared those things only for the wicked and disobedient, that none should be so.  
As the Punishments are severe enough to frighten from Transgression, so is the Reward sufficient to encourage any Soul to Obedience; It is described by those things which are now most apt to raise our desires, and stir up our industry towards obtaining of them. If one should tell a poor Country Man how he might get Wealth, he would lift up his ears and attend readily to this message; there is none can bring him such tidings, but let him hear what the Spirit saith, I counsel thee to buy of ●me Gold tried in the fire that thou mayest be rich, Rev. 3. 18. With what eagerness do others run after Pleasures, which are unsatisfactory and sudden? And it seems there should be the same diligence used to be abundantly satisfied with the goodness of the Lord, to come into his presence where is fullness of joy, and at his right hand are pleasures for evermore, Psal. 16. 11. The Men of this World will expose themselves to hardship and inconvenience to get Praise and Honour, though for all their Souls continue restless; But Glory, Honour, and Peace to every Man that worketh good, Rom. 2. 10. Are as worthy to be sought after and had. Heaven is represented by the so much admired Idols of this lower World, and that with greater advantage to give more full and lasting contentment of mind, than the best thing on Earth now doth. If the good things before us do somewhat refresh, these will much more: and (contrary to the present) they shall never be taken from us, nor we from them. Conceive any thing that is delightful and pleasant, it comes very short of the joys above, as sounding brass and tinkling Cymbal compared to the best Music; sufficient for a Man to be assured, that it is greater than he can expect or imagine: if he hears or reads never so much of what words cannot express to the utmost, yet when he comes to the enjoyment, he will affirm as one did of the Wisdom of Solomon, The one half was not told me.  
Some are apt to think, It is pity we may not have this great Happiness at present; But who in his very thoughts doth murmur at the good will and pleasure of the Almighty? None accuses his Bounty, who freely gives the reversion of a good Estate; every one bestows his gifts in what manner, and at what time he pleases. And may not the Sovereign Lord of the World do the like? Is it not lawful for the good Man of the House, to do what he will with his own? The Mighty God, who is so much above and independent from all his Creatures, is pleased (Oh the riches of his love and 
See Isa. 40. 10.  goodness) to deal so with them as one dealeth with another. None is paid till the work done; and when we likewise have laboured in the Vineyard till the going down of the Sun, we are to receive what he hath promised; The prize is not given till the race is ended. Be thou faithful unto Death, and I will give thee a Crown of Life, Rev. 2. 10. Behold I come quickly, and my reward is with me, to give to every man according as his work shall be, Rev. 22. 12. Besides present peace all along, there is somewhat given in hand, the earnest and first fruits of the Spirit, those little glimpses of future Glory, the delights of the inward Man; But these are not to be compared with what shall be revealed hereafter. For since the beginning of the World, Men have not heard, nor perceived by the ear, neither hath the eye seen, O God besides thee what he hath prepared for him that waiteth for him, Isa. 64. 4. So it is his Ordinance, that we should for some time patiently tarry for them; It is good that a man should both hope and quietly wait for the Salvation of the Lord, Lam. 3. 26. The great Men of the World have many waiting to speak with them, who do not grudge if they can get any kindness from them, yea, they are contented with the promise of a future favour. Is not the Lord of Lords as worthy to be waited for, as they? Are not his Blessings as much to be valued? Are not his Promises as sure? Nay, if I may so speak, we have more Civility from the Great God, then from exalted Earthworms: For they are Men of Pride, look for Attendance, and therefore will be hard to be spoken withal. But the Lord will wait that he may be gracious, for the Lord is a God of Judgement. Blessed are all they that wait for him, Isa. 30. 18. The things he hath provided are as worthy to be waited for, and it is meet we should pay the same and greater respect to Almighty God, as is done to Man whose breath is in his Nostrils, for wherein is he to accounted of? Isa. 2. 22. God doth wonderfully condescend to the Children of Men, to let his do be judged of by them. Yet saith the House of Israel, the way of the Lord is not equal O house of Israel, are not my ways equal? Are not your ways unequal? Ezek. 18. 29. Are you not bold with your Maker by finding fault with his dispensations, unless you presently know the reason thereof? You have a reason, but are to be put in mind he is a God of Majesty and Power; Known unto him are all his Works, Acts 15. 18. And he is not bound to give account of any; sufficient for you to understand, and refer them all to the good pleasure of his Will. Thus for his Promises and Threaten he might accomplish them whensoever he would, and so they shall be in the appointed time; which though to come, yet will be most certainly. And considering how much every one of us are concerned in them, they should more affect us then the things now do before us. If it be just, that he who builds an House should dwell in it; or he that Plants an Orchard eat the Fruit thereof: So is it most just and reasonable, that who made Man should be served by him. Upon this Account alone God might Challenge our Obedience and Homage without doing any thing more ●o● us; but further as a most gracious and bountiful Lord, he Promises a Reward though we deserve none. And being most absolute over the work of his hands, For hath not the Potter power over the Cla● of the same Lump to make one Vessel to Honour, another to Dishonour? Rom. 9 21. Yet he vouchsafes to give warning before he dashes any to the Ground. No● consider this ye that forget God, lest I tear you in pieces, and there be none to deliver, Psal. 50. 22. He hath not threatened with eternal Death and Misery, unless we are disobedient, which is only our own fault; so that he is most righteous in his deal towards the Children of Men.  
Hear this all ye People, give ear all ye Inhabitants of the World. Both Low and High, Rich and Poor together. Such is the Statute and Decree gone out upon all Flesh. Let none think, because they are of low Degree, therefore they shall not be regarded by the Most High: For all Men are the same to God. He hath made of one Blood all Nations of Men, Acts 17. 26. Out of the same Lump, and according to the same Mould he fashioned them all. The poorest acknowledge, that they are as much minded by God as the rich, and so far they are right; but then they go further, 
Exod. 30. 15.  and make themselves his only Favourites. The ground of this Error is through Mis-application of those Promises in Scripture concerning this Condition. But let them not be deceived; for where is any mention made of spiritual good things, it is to those Poor only, who walk in their Integrity. Hath not God chosen the Poor of this World (the Apostle doth not say all of them, but those who are) rich in Faith and Heirs of the Kingdom which he hath promised to them that love him, Jam. 5. 2. So they must believe and love God, and then they must avoid sinning against him; otherwise they have no place in Heaven.  
Indeed many of them do so; and more would if they did apply themselves to God and the Word of his Grace, which is able both to bring in and build up. Those whom the Proud ones call the ordinary sort of People, will make the greater number in Heaven; We see more of them (allowing for their multitude) that Practice Simplicity and Godly Sincerity, than we can amongst those of higher rank; for these have altogether broken the Yoke, and burst the bands, Jer. 5. 5. Being governed by Self-will, and their own humour more than the Laws of God; but the others are not altogether so forgetful and refractory. And have a good will towards God in General; but the Prophet remarks truly how 
Jer. 5. 4.  they have not that knowledge which is to be desired for; They understand not the things of Religion so well as they should, but follow their own Opinions and Fancies, Satan which deceiveth the whole World, Rev. 12. 9 Hath taken advantage thereof, instilling into them errors and deceits; If you would indeed be in the right way to Heaven, and not miss thereof at last, give attendance to that Word which is to show unto all the Path of Life.  
When some have well resolved, than they are distracted about 
Of different Communious.  the way; one saith it is this, another that. It is agreed by all that the Scriptures do show what is right; so what they point out, it is good to ●o●●ow. They give the Character of some who Taught the way of God in Truth, Mat. 22. 16. Acts 16. 17. And therefore according to what is Written, those both said and did, it may be most surely trusted unto; There have been Questions and different Opinions in past Ages, but little is said of them in Holy Writ. The Prophets make no mention of them, speaking against Idolatry, but say nothing as to Modes of Worship; Our Saviour Speaks little concerning those Separate Meetings in his time, and doth not express much zeal one wa● or another. His Apostles followed the same steps: One witnesseth, In every Nation he that feareth God, and worketh Righteousness, is accepted with him, Acts. 10. 35. Being applied to Cornelius a Gentile, as may be gathered from Acts 11. 18 The diversity here was greater than amongst several Communions of Christians a● this day, and therefore much more will they be saved in each. Another Apostle saith, Circumcision is nothing, and uncircumcision is nothing, b 〈…〉 th● k●●p 〈…〉 of the Commandments of God, 1 Cor. 7. 19 In Christ Jesus, neither Circumcision availeth any thing, no● uncircumcision, but Faith which worketh by love, Gal. 5. 6. A new Creature, Gal. 6. 15. That was as important a Question as those in controversy now, b●t there is not so much in them as Obedience and Holiness; To which a●●●e the promises of God are, and nothing at all to those distinguishing terms of Persuasion among us. It is evident from Psal. 25. 12, 14. John 7. 17. 1 Cor. 2. 10. Phil. 3. 15. That whosoever sincerely fears God with his whole heart, shall be directed into all necessary and saving Truth; and then he must lay aside all Prepossessions and Prejudice, Pride, Humour, Worldly Reasons, coming in simplicity of Soul only out of a desire to be right, and receive the love of the Truth that he may be saved, 2 Thes. 2. 10. For this is evident, Continuance in a wilful and known error is as dangerous, as a wilful and known sin; and therefore to be equally avoided. The Word doth discover Good and Evil, Truth and Falsehood; so the Duty of every one is to set his Conscience as in the light of God, with a readiness to think and do what is most according to his revealed Will; and then he shall never perish through error or falsehood.  
All Worship is designed to please, and obtain acceptance with Almighty God. The hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth; for the Father seeketh such to worship him, John 4. 23. But this doth in no wise excuse from an humble bodily gesture and reverence of the outward Man; the Subjection of both is to be showed: Therefore glorify God in your Body and in your Spirit, which are Gods, 1 Cor. 6. 20. Certainly this Apostle knew what was a Gospel and Spiritual Worship, yet He kneeled down and Prayed, Acts 20. 36. The like did our Saviour, Luke 22. 41. And Stephen and Peter, Acts 7. 60 Acts 9 40. It is to be observed in Public Worship, for so did Paul, that being more Solemn and whereby God is Glorified; Though the Lolling sort of behaviour is so much in use among the Country People, when they come into the presence of God, let them use it before their Governor or Great Men, How will they be pleased with it? And if they will not, neither will he, who even now remains a Great King, and his Name is dreadful among the Heathen, Mal. 1. 8, 14. And though some may think that no more than another place, yet they may consider what our Lord did, John 2. 16, 17. Mark 11. 15, 16, 17. Signifying plainly that more regard is to be had to the House of Prayer so called of all Nations and People, extending to the Gospel 
Isa. 56. 7.  times when they come in. The Apostle finds fault with the Corinthians, abusing of the Sacrament, making a Common Meal of it. Have ye not Houses to eat or drink in, or despise ye the Church 
Psal. 29. 9  of God? 1 Cor. 11. 22. The subject of that Chapter is about a comely behaviour in the Holy Assemblies; What can be said to these plain Scriptures, or how can they excuse themselves from Sin in not observing them? Let Men put what meaning they will, God is judge himself; and they may at the last day be severely reproved for not obeying that command, the reason whereof is eternally Obligatory, Ye shall keep my Sabbaths, and reverence my Sanctuary: I am the Lord, Leu. 19 30.  
The design of the whole Gospel is Peace, Unity and Love, see Rom. 12. 18. Rom. 16, 17. 1 Cor. 1. 10. 1 Cor. 10. 17. 2 Cor. 13. 11. Phil. 2. 12. Eph. 4. 3, 4, 5. Col. 3. 12, 13, 15. 1 Thes. 5. 13. Religion should of all things most endear one to another, but it is only the corruption and abuse thereof, which turns it into matter of Quarrel, Hatred, and Animosity. Many of us differ in little Opinions not necessary to Salvation; and therefore should in no wise for them endanger that by not observing the weightier matters of the Law, Mercy and Love of one another. After what manner did our Fathers serve God, who are in Peace? They continued steadfastly in the Apostles Doctrine and Fellowship; all that believed were together, continuing daily with one accord in the Temple, Acts 2. 42, 44, 46. And the Multitude of them that believed were of one Heart, and of one Soul, Acts 4. 32. It was prophesied of the Gospel times, that many Nations shall Come and say, Come and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, Mic. 4. 2. Who are these that fly like Doves to a Window? Isa. 60. 8. So harmless and peaceably should they move together; Then would cease all jealousy and bitter envying; There would be no more heard the voice of the Slanderer, Blasphemer and Censorious Person; then Malice, Hatred, and the Destructiveness of exorbitant zeal would not be seen among us; but we should all love as Brethren, be Pitiful and Courteous one to another. How happy would it be if Christians were of the same mind? (I do not mean in every Question, for seeing we know but in part, and all have not the same measure of understanding, that is not a yet) but in the mean while, we might all agree to the same manner, and meet at the same place of Worship. The pro●●es of God are that it shall be so, as Jer. 32. 39 Zeph. 3. 8, 9 Isa. 30. 21, 26. Eph. 4. 13. Which was fulfilled in the Primitive Times, but in a lesser degree, as one sheaf to the whole Harvest; and will be again more universally, when so restored as it was then. Christ did break down the Partition-wall between Jews and Gen●il●, and those dividing impositions are to be taken away, before all Christians can come and meet in the same Room. However in the mean while it is one and the same House, though there be several apartments; They are one Fold and one Shetherd, John 10. 16. Though at present there be several dividing hurdles intermixed of Man's setting up, which at length will be removed. And so what is said of the Unity of the Church, Joh. 17. 11, 21, 22, 23. Eph. 4, 5, 6. Cant. 6. 9 It comprehends all God's faithful People in the whole World; God setteth the solitary in Families, Psal. 68 6. Or in the new Translation, maketh Men to be of one mind in an house: so in his good time will grant to themall, (However distinguished or named) to be like minded one towards another, according to Christ Jesus; that they may with one Mind and one Mouth glorify God, even the Father of our Lord Jesus Christ, Rom. 15. 5, 6.  
In the beginning of time Satan beguiled Eve through his Subtlety, so doth he even now continue to deceive all her Children; 
Of deceits  this design of the Wicked one doth prove destructive to thousands and millions, both of learned and unlearned, wise and foolish; for the things of God are hid from the wise and prudent, being by them accounted as foolishness. And then Satan gets an advantage over them also; for they are not endued with the Wisdom of God, which alone discovers his devices; He exercises his whole craft and skill with these; But where ignorance abounds, there he abominably thrives in the trade of deceiving, and he strangely leads away captive silly people laden with sins. It is wonderful and sad to consider how miserably poor mankind is deluded about their everlasting Happiness or Misery, than which nothing can be of greater concern, and therefore we should take all imaginable heed and circumspection lest we be mistaken herein. Yet of this we use the least care; so strongly hath the evil one possessed us and lulled to peace that we are willing to be deceived by him; we would fain have those things he suggests to be true, and therefore presently believe them without Examination; as if we could be saved by a lie, or excused by what draws God's further displeasure, the not desiring the knowledge of his ways.  
Satan transforms himself into an Angel of Light, he did once tempt our Lord with Scripture, so doth he those who believe on his name, and confirmeth his deceive over again with the written Word. The Wisdom of the Father was not imposed upon by a false application; his Doctrine is left to secure us, and other assistances are given, so it is our own fault if seduced or overcome by him. Innumerable are the Whims and Fancies Men have to allow themselves in some Sin or other, ●or which they will presently cite a Text of Scripture, and then they conclude they are right, because that in their thinking tells them so. They reckon themselves sure, because we are to search the Scriptures, whether these things are so; and there they find it so, what can they desire more? This is a dangerous and common Deceit when that which should lead them into Truth, through wrong ●uterpretation or Application is the cause of Error. Nothing is so frequent and ordinary to be heard, as naming a place of Holy Writ in Vindication, or mitigation of such a Sin or Wickedness. Almost every single Person hath some particular mistaken Opinions of his own, which he tells unto others, who again acquaint him with theirs; so they are full of deceitful Falsehoods.  
The Reason of all is, We being by Nature the Children of Wrath, through Corruption Prone to Evil as the Sparks fly upwards, and strongly inclined to break God's Commandments: But he having threatened, The Soul that sinneth shall die, the fear of this makes us look about and stop in the Course we design to go in. Then cometh the Evil one and Whispers; that we may transgress, and if we repent at such a time in Sickness, Old Age, Deathbed, all is well enough: Or if we have not a mind to commit all iniquity, yet we may break this or that Divine Law, now live in one Sin, and then another as our inclinations lead us, for which, Psal. 103. 14. is alleged, which is commonly quoted otherwise 
That of Psal. 103. 14. doth not extend to wilful continued Transgressions, for it is before said, such are removed from us; and then the Lord pitieth them that fear him, so as not to impute their Sins of Inadvertency, unavoidable Ignorance or natural Weakness.  then it is in the Bible, God knoweth we are Flesh, and therefore it is falsely inferred, such Works of the Flesh, as Gal. 5. 19, 20, 21. are excusable enough, and for further Satisfaction they are miscalled Infirmities. The former deceit is not so universally received; most considering People spy out the Falsehood, Vanity and Danger thereof: But the last is wonderfully cherished and entertained. Men according to their several Dispositions are more inclined to one sin then another, some dear beloved Lust, a sinful Pleasure or Profit, They will spare and forsake it not, but keep it still, Job 20. 13. for this they seek out so many Excuses and Pretences. Being resolved to hold fast, they fain would have it not be sinful at all; or at least not in them, for such and such such Reasons. But if it be so apparently against the word of God (which makes no Allowance or Dispensation for Circumstances, or Conveniency) that they cannot throughly satisfy their Conscience, though they have long endeavoured it; why then, they must grant it to be their failing. The subtle Enemy Promises, that though they still continue, yet they shall never go to Hell for one Sin producing such Arguments from Scripture and common Reason. And hence gins to work in them with all deceiveableness. He represents several Thoughts to sooth and quiet Conscience: That done, they at length become secure, and make no manner of doubt but it shall go well with them at last. Now they are in the Condition wished for, and whosoever would disturb them therein is no Friend of theirs. They hold him to be their Enemy, who tells them the Truth, and endeavours to convince them of the damnable Error they are in. They return Hatred for , for they had rather run Blind into the Ditch, go Hoodwinked to Hell, then have their Eyes opened and escape it: So strangely are they besotted by Sin and Satan. But it is reckoned no unkindness to save one from drowning, if thereby he plucks a little Hair off from his Head; and the Irksomeness in like manner must be endured, which is necessary for Interruption of Security and Discovery of Deceits.  
Let Men deceive themselves, yet they cannot deceive their Judge. The Foolishness of Men shall never Out-wit the Alwise God; neither shall he be put off with vain Excuses or Pretences. The Lord is a God of knowledge, and by him Actions are weighed, 1 Sam. 2. 3. He is a God of Power, and none can get into his Mansions above without his Will; and he can make all the Devices of the wicked to be of none effect. He is a God of Truth, and therefore what he hath spoken in these last days by his Son, shall be fulfilled. Who saith, He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall Judge him at the last day, John. 12. 48. And those idle Pleas which guilty Persons shall offer for themselves, will not be allowed of, as appears, Mat. 7. 22, 23, and Mat. 25. 44. So is the Case at this day; for at the Assizes no Prisoner how guilty soever would be Condemned, if every little trifle and excuse he makes for himself, might be received and save his Life: Whereas the Judge doth not regard his idle Say and frivolous Pretences, but proceeds against him for what he hath done according to the written Law of the Land. If Men flatter themselves in Evil, because they think they have a place of Scripture on their side; they are further to know, that according to the righteous Interpretation of Christ, and not their own wicked Wrest, and Misapplications all must for ever stand or fall. As such are all those meanings which may seem to give allowance to any manner of Sin: For it is a certain and eternal Rule. Whatever Doctrine or Opinion doth Countenance living in any wilful and known Sin, cannot be of God; neither hath it any right Grounds from his Word. For though Men of Prevaricating minds do take Arguments from the Law of the Most High to favour that which his So●l abhors, as by endeavouring to make the Holy Spirit a defender of impurity, his righteous Statutes to maintain their unjust Actions, by palliating a Lie with the word of Truth, and proving such a thing to be no Sin by that which is the alone Rule of Good and Evil, and which doth plainly forbid it; but by Glosses, Distinctions, Restrictions and Sentiments of their own devising, they would have it pass for none. This is to pervert the right ways of the Lord, to do violence to his Law, and also they are partial therein; for they take up what seems to make for them, and neglect others which are manifestly contrary to what they would have. If such a thing is for their Gain or Delight, although plainly forbidden as they cannot deny, yet they commit it safely without fear from such an Example or Expression they found therein, and however far fetched it shall serve to their purpose. Cometh this abuse from the Nature of Scripture, or Difficulty of understanding it? In no Wise, for it strictly forbids all manner of Sin and Falsehood. They also do no iniquity, they walk in his ways: Thy word is very pure, Psal. 119. 3. and Verse 140 Sanctify them through thy Truth, thy word is Truth, John 17. 17 And those places which command and exhort Holy Life, are so easy to be understood, that none can be mistaken in them. The Way faring Men, though Fools, shall not err therein, Isa. 35. 8.  
One great Reason of Deceits is from what is said, Jer. 5. 30, 31. A wonderful and horrible thing is Committed in the Land. The Prophets Prophesy falsely, and the Priests bear Rule by their means: And my People love to have it so, and what will ye do in the end thereof? Those who have taken upon them the Office of interpreting, to serve their own Interest, and to please Men, have interpreted falsely. Being bound to maintain such Doctrines and Opinions, t●e, have wrested the Scriptures in defence of them: And have concealed several Truths which would have confuted them. Such have turned and wound the good word of God as it seemed ●est to make a Gain thereof: Others also have hid their Eyes from my Sabbaths, Ezek. 22. 26. By subtle Distinctions have made the Commandments of God of none Effect, as the Pharisces of old did concerning the Fifth, so some later have done concerning the Fourth. And many such like things do ye. Who h●●e Slubbered 
Mark. 7. 13.  over that Particular and strict Obligation of the Gospel Commands, and out of that have Prophesied s●o●th things. Who can find a faithful Interpreter? According to the Church or Party listed in, so they have construed. Not making known in all things what was the very mind of God, but for the Divine meaning have laid down the mere Fancies of their own Brain. And putting another Sense then what they thought was true and Genuine at the time of doing it. Who Prophecy out of their own Hearts, Ezek. 13. 2. and send forth Imaginations instead of Truth. How bold are some in determining what is Sin, and what is not? How do they Lord it over our Faith, and Magisterially lay down their Propositions, as if they had known the mind of the Lord, and been his Counsellors? yet (a certain Contutation to that) some have done it otherwise then from his Book, as may be observed further of them and others: They have healed also the hurt of the Daughter of my People slightly, saying Peace, Peace, when there is no Peace, Jer. 6. 14 Who by their Doctrines hinder 
Exod. 23. 13. Eph. 5. 15.  that Degree of Holiness and Circumspection which People should arrive at, for they Confidently teach such a thing is no Duty, which yet is a Duty; and such a thing to be no Sin, which yet is a Sin, if the Scripture abstracted from corrupt Glosses may be the alone Judge thereof. They abuse the Apostles words, by calling it an over-liberal Charity to cover a multitude of Sins; but it is persidiou●ness to make others believe such a thing is no Sin, and so more securely go on to Hell, because they perceive it not. These cry out horribly against Superstition, and therefore are willing to allow so much Liberty. Which yet, Isa. 5. 20. makes not so much against as commonly cited; for that is intended against those who flourish over and get Reputation for wickedness, Discountenancing Good and confound the Nature of things, which he expresseth elsewhere. your turning of things upside down, Isa. 29. 16. And then we know upon whom it most falls. However, if some should make that a Sin which is no Sin (whom the Scripture do not make so much mention of, as the Voice of the multitude falsely accuse) others should not run over to the worse and more dangerous extreme of making that no Sin, which in truth is so. The Apostle was of another mind, when he said, Abstain from all appearance of Evil, 1 Thes. 5. 22. And the great Command of loving God with all the Heart (which comprehends all the very Thoughts and Intents thereof) dictates other Doctrine; for that doth not admit of any thing which comes near displeasing of him. In doubtful things to refrain is the safer way; for to do without being persuaded, or considering the Lawfulness of them, argues more of wicked Presumption, then Godly discretion. The common Decelt is, they think it no Evil, and therefore it is not so; whereas Christ will judge the Secrets of Men by his Gospel, and not by their own Thoughts: in the mean while by the Law is the knowledge of Good and Evil, and not by a private Spirit.  
Thus saith the Lord God, woe unto the foolish Prophets, that follow their own Spirit, and have seen nothing. Because, even because they have seduced my People, saying Peace, and there was no Peace, and one built up a Wall, and others daubed it with untempered Mortar: Thus saith the Lord God, I will break down the wall that ye have daubed with untempered Mortar, 
Ezek. 13. 12.  & bring it down to the ground, so the Foundation thereof shall be discovered, and ye shall be consumed in the midst thereof, and ye shall know that I am the Lord, Ezek. 13. 3, 10, 14. When God ariseth to Judgement, What will become of all those fine and acceptable Doctrines, Men-pleasers have delivered in their Teachings or personal Conversation? What will signify all their delicate Soothing Men in their Sins? For we are not to be judged by them. What will it avail if they do wrongfully apply God's Mercies, when there is no Conviction or humbling for Sin, for he is the alone Giver thereof, and best knows to whom it belongs? Whatever others have built up, shall be pulled down; the Hearts of all shall be laid open: Who have prophesied Lies shall suffer for their iniquity, and all the World shall know, He alone is to determine of every Man's work of what sort it is, and to give the Reward or Punishment accordingly. Although the Pastors of all sorts to gratify their several Hearers do speak smooth things, Prophesy Deceits, Isa. 30. 10. What stead will it stand them in at the last day? Such are liked of now for quiet and plausible Instructers; but neither will this help them, If they be highly esteemed amongst Men, and should be an Abomination in the sight of God, Luke 16. 15. If they be at present spoken well of by their Hearers, so were the false Prophets, Luke 6. 26. but what if Cursed by them hereafter? Notwithstanding at present, the People love to have it so: But would they then be consumed in their Errors? They cry up those Discourses which give them ground of hope, though they still retain their iniquity. They would have God to be all Mercy: Indeed it is greater than can be expressed, but then why will they not in the mean time sincerely endeavour to be so qualified, that they may be Partakers thereof. His other attributes must be also taken in, Wisdom, Justice, Truth, and Holiness; What God was in the beginning, the same he is now, and so continues for evermore, With whom is no Variableness, neither shadow of turning, Jam. 1. 17. Being such as he hath revealed himself in his word, and that also endureth for ever.  
It is a vain and absurd Fancy, that some flatter themselves withal, that things are so, because they wish and would have them so. If they could reach up and pull down the High and Lofty One, lead away Captive (as hath been done with dumb Idols) the Living and Almighty God; then indeed, but not before, they might 
Isa. 24. 5.  reverse and make void the Ordinances of Heaven, themselves give Laws to the Sovereign Disposer of all things, and make them according to their own Fancy and Desire. But still The Lord God Omnipotent reigneth; and if some would not have him Reign over them, it signifieth not. My word that goeth forth out of my mouth shall not return void, but it shall accomplish that which I please, Isa. 55. 11. Should it be according to thy mind? he will recompense it whether thou refuse, or whether thou choose, Job 34. 33. At this rate no Sentence of Condemnation would ever pass, if the Guilty might put what Sense they would on the Laws against which they had offended. And those eternal Decrees for the ●inal Condition of all mankind would be of as little effect as Letters written in the Sand, which they might spoil after they had made them. Thus to imagine is more silly than the Fool who saith in his heart, there is no God; for it is not so absurd as to think there is one, but he is to do whatever vile Miscreants would have him: Surely among all the Foolishness of Men there is not such to be found; yet how common is it for them to get a fine and pleasant Notion concerning their own eternal State, and conclude themselves Happy therein, as if it must necessarily be so, because now they Fancy so, and at last it was to depend upon their own idle Conceits, but not the infallible Judgement and sure word of God. But for all they cannot fully persuade themselves of their own Deceits; a thought will return (though endeavoured to be stifled) that it may be otherwise. If they would retire into the Spirit of their minds, setting aside that Willingness to be deceived, they would be even condemned of themselves. If they did search and examine their own Consciences, and that not lightly and after the manner of Dissemblers with God, they cannot raise to themselves such false Hopes and Expectations as some do. They are disobedient and willing to remain so, and therefore are deceived.  
Why they refrain from gross Sins, no Extortioner, no Swearer, and such like they say they are: But do they refrain from all? Whosoever shall keep the whole Law, and offend in one point is Guilty of all, Jam. 2. 10. It is as much opposing the Will of God in one instance as in twenty. When that commandeth such 
1 Kings 11 2. Leu. 26. 21 24.  a thing to be done or not done, he who doth contrary (though in a small Matter) his own Will taketh place before the Will of God, which is the direct Evil of Sin, which comprehends Pride, Malice and Stubbornness. The continued disobedience of one Precept involves in the same Condemnation as of many, 1 Cor. 6. 9, 10. Rev. 21. 8. The Kingdom of Heaven is like unto a Treasure hid in a Field, the which when a Man hath found he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that Field, Mat. 13. 44. he must part with all Sin and Wickedness if he intends to come there. It may be said that cannot be, For in many things we offend all, Jam. 3. 2. But it must of every known habitual Sin, for that may be done. Ye have not yet resisted unto Blood, striving against sin, Heb. 12. 4. This sounds harsh, who can do it? Any one that will seriously, and in good earnest endeavour to do so.  
What God hath said and decreed cannot be altered, and therefore it concerns us to try and examine ourselves, that when the Lord cometh we may be found accepted of him, It is appointed for all once to die, and after that to Judgement, Heb. 9 27. When all Tricks and Evasions shall be discovered, and fully answered to the Confusion of those, who make use of them. Men may now excuse themselves before their Neighbours and Acquaintance, who know not as God knows, the very Secrets of all Hearts. The Consideration of a Judgement to come should make us suspect ourselves, for not every one that is persuaded of his own Righteousness, is accepted with God, but whom he approveth. Most commonly People have too hasty and good Opinion of their own Condition, they presently think themselves fit for Heaven, and they, 
1 Sam. 15. 13.  have an interest in Christ, and will cry out Lord, Lord, as if they were his own, When he shall profess to them, I know ye not, depart from me ye that Work iniquity, Mat. 7. 22, 23. If they do that, the Lord Jesus will disown, and not admit them into his Kingdom. All their false Thoughts will avail nothing at that time, but now they breed Unconcernedness and Presumption. Men are willing to be quiet and cannot endure to be disturbed, but let them consider this one thing. That if they should perish by the deceiveableness of Satan and their own Hearts, it will be most sad to think (and worse than it is now to have their present ease interrupted) that if they had found it out, which they would not when they might, they had avoided all this Misery. Those upbraid of past irreparable Folly, will be no little Addition to it. Afterwit is never good, but in a thing of this moment, where is no possibility of remedying the mistake, is more Senseless and inexcusable. O Jerusalem, if thou hadst known in this thy day the things that belong to thy Peace, but now they are hid from thine Eyes. Can we come to speak with those, who whilst they lived, walked in away right in their own Eyes, but find the paths thereof to have lead unto Death: How would these wretched Creatures accuse themselves for running on perfunctorily in their Course, without throughly considering whither it did tend? They would lament their Carelessness, and neglect of making their Calling and Election sure. I am persuaded, they would testify unto us to take all heed, that we be not deceived in like manner. They must acknowledge God righteous, for his word makes known all Error, and would have done good unto them, if they had walked uprightly, Mic. 2. 7. but they did follow their own Heart's Counsel, and would have none of his, than what they did frame agreeable to their own. O that they might have another day of Grace, and Amendment of past mistakes! Nothing can be granted against eternal and immutable Decrees. But we on this side of the Grave may do it; but if we will not, we shall pass into the same Condemnation, there is no remedy, if we will not when we may, when we are so earnestly called upon and entreated, and shown how we may escape. There are now abroad in the World, Men sporting themselves with their own deceive, 2 Pet. 2. 13. Who live in some wickedness or other, and yet pass the time of their sojourning without fear; who stand continually at the entrance of Eternity, but take no due care lest the gates of Hell be opened upon them; And why should any one be thought evil of, who acquaints them of their danger, that they may go further from it. As long as they are in any way of Wickedness, they are not in the right way; and whether such will know it or no, Thou hast rebuked the proud that are cursed, which do err from thy Commandments, Psal. 119. 21.  
That fancy which allows in the practice of any sin, or which excuses from obeying any one single Gospel Precept pertaining to such a Man or Relation, is a mere deceit, and is damnable. There are many devices in Man's heart, nevertheless the counsel of the Lord that shall stand, Prov. 19 21. People are very apt to trust unto those which concern their Spiritual Estate, but herein they compass themselves about with Sparks; in this life they may walk in the light of their fire and the sparks that they kindled; enjoy a little outward 
Isa. 50. 11.  heat, but no solid warmth and comfort; have carnal security, but not Peace towards God: But that must vanish; upon a Deathbed they may see their error, and lie down in Sorrow; but if so blinded that they cannot see then, they will feel, if they should be let down into everlasting fire: Why will they not in the mean while take heed to themselves, that they be not deceived?  
Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word which is able to save your Souls, Jam. 1. 21. The Scriptures (as aforesaid) have proved an occasion of deceits, that was when Men did abuse and pervert them of set purpose; but if made use of as here directed, they do discover them all, and lead into the way of Truth. Do ye not therefore err, because ye know not the Scriptures? said our Lord to the Sadducees, Mark 12. 24. But who call themselves his followers of the Roman Church fallaciously conclude; therefore Men err, because they know the Scriptures: But this happens only through the abomination of the wicked, which stumble at the word, being disobedient, 1 Pet. 2. 8. Whereas not truly honest minded Soul was ever deceived by it; I do not mean in every little Question which Ministers unto strife rather than Godly Edifying, or in matters of doubtful disputation; but what is necessary to build up in our holy Faith, and make for good Life. As long as we keep our heart whole with God, and continue steadfast in his Covenant, we are safe; but if we once let in a sinful gain or lust, then foolish imaginations come in, and we are in danger to miscarry in the error of our own ways. If ourselves will take heed, both pray and endeavour to hold up our go in God's paths, this is to keep from the paths of the destroyer. If there be no wicked way in us, we shall be in the way everlasting; Those which turn aside are Sin and Satan, but this is the Covenant performed in these days; That he would grant unto us that we being delivered out of the hands of our Enemies, might serve him without fear, in Holiness and Righteousness before him all the days of our Life, Luke 1. 73, 74. It can be no little satisfaction to be freed from danger; and than if it be any comfort to have true quietness of Spirit, Joy in the Holy Ghost, firm hopes of Eternal Life, such have all these. When those who cherish themselves with deceits, may be like the rest of Sleep, whereof nothing is perceived but interruptions; They have no delights in the inward Man, no rejoicings in God; but feed upon groundless expectations, which shall perish with them. If any man think himself to be something, when he is nothing, he deceiveth himself; He may indeed with slight cursory thoughts conclude his condition to be well enough, this a self deceiver may do. Whereas the true servant of God can descend into the bottom of his heart, can prove his own work, and find rejoicing in himself alone, which the other cannot: Be not deceived, God is not mocked, for whatsoever a man soweth that he shall also reap; He that soweth to his flesh, shall of the flesh reap corruption, but he that soweth to the Spirit, shall of the Spirit reap life everlasting, Gal. 6. 3, 6, 7, 8.  
Many people intent well, but the Enemy doth try all means to hinder. His first attempt is to keep off from coming into the way of Righteousness at all; but if he doth not succeed there, he will try to turn them aside into the By-paths of error or wickedness. Is God to be Worshipped? He represents such an Idolatry or Heathen Superstition which he hath got to be retained by one half of those who are called Christians. Is the truth to be sought after? There is such a false light, go after that. Hath the Lord commanded to do all his Statutes, Deut. 6. 24. He knoweth such a thing to be for your Happiness, and why should he restrain you from that? Beloved do not give credit to him, who after this manner beguiled our first Parents, in whose loins we fell, and became subject to all those evils and dangers that now beset us.  
Submit yourselves therefore to God: resist the Devil and he will flee from you, Jam. 4. 7. Ignorant people are apt to be frightened at him, but he is a mere Coward; he cannot conquer any one unless he will himself. Though he is full of mischief and maliciously set against us, yet he can do no harm unless ourselves give way unto him.  
Draw nigh to God, and he will draw nigh unto you, Jam. 4. 8. What a stir do men make, before they give up themselves to his Obedience? How many arguments and beseechings must they have? Though he is the God of their being and well-being, yet what a work is it to bring them unto his service? It is their greatest Happiness and Security, yet with what difficulty are they persuaded unto it? They do not think so, then let them consider throughly the different state of the Wicked and Godly in this World, as they are both in the same low degree.  
The former cares not for God, neither hath he any regard to 
Psal. 10.  keep his Commandments; and perhaps may think himself happy 
Of the different state of wicked and Godly  because he is his own Man, and doth follow his own humour: Who can control him? He is not troubled with the fears of Religion; He doth not stand in dread of an Oath, but loves and dares to talk big. When he can spare time from his work he is for any diversion or Merriment, whether sinful or not is no matter unto him; he lives as comfortably as he can, dies when his time is come, and there is an end of him.  
But now the Lord saith, they that despise me, shall be Lightly esteemed, 1 Sam. 2. 30. Whatever such say in their heart concerning the holy one of Israel, they dare not talk after this rate to the Governor of their Country; and they will find that they had better curse the King to his face, then conceive such iniquity but in thought against the Great King of all the Earth. Forsooth, they will not keep his Commandments; then they shall lose Eternal Life, and for Disobedience be cast into a Furnace of Fire. Who think it such an advantage to have full liberty and follow their own humour in all things, how will they like to be tied down in Chains of Darkness, and to pine a whole Eternity in desires which shall not be granted? God will not force them, or any else (tho' he might) to his obedience; but will compel transgressors to undergo the severity of his just judgement. In the midst of sinning they have a secret dread and horror thereof, which unless they did endeavour to stifle, would be intolerable to them; let them pretend or talk what they will, or conceal it still, none fear so much as those who do not fear God. They being kept in from the World to come (wherein he will suffer their evil deeds no longer) only by this vail of flesh, they are afraid of every least Evil or Sickness which may endanger that; and yet by profaning his Name, they increase their own sad expectation: They imagaine they talk big, but do not consider he is a Great God. It is a sad thing to consider that an Ostler, Porter, or other common Person, who dare not give a Saucy Word to their Superiors on Earth for fear of having his bones broke, yet should be so bold with the most High God, who can tear him in pieces, and there is none to deliver him. If it can be no sport or pleasure to tease a Lion of the Forest, much less is it after such an impious manner to provoke the Lion of the tribe of Judah.  
For their liberty to follow all excess, to be drunk with good Liquor and good Company is reckoned by some to be worth all the lusts of the flesh, because it is of longer continuance. Yet this doth not last always; for labour and other affairs of life call of, they have some sober times; and than what thoughts are in their mind? Call to remembrance all thy former Drunken Fits and merry Meetings, What satisfaction doth now remain? What pleasure dost thou perceive of those Cups, thou hast taken off in all thy past Years? In the time of Health and Enjoyment those delights are vanished like Smoke, and seem as if they had never been; much more will they appear so when you come to lie upon a Deathbed. Indeed you may before that have several other jovial Fellowships, but they will likewise pass away as the former have done; all will come to an end, and there will be so much the more guilt to answer for. Several Drunkards to thy knowledge are already dead and gone, and it will be a sad thing to be in roll of those who shall not inherit the Kingdom of God, 1 Cor. 6. 10.  
The wicked Man doth falsely think that Death shall make an utter end of him, for as sure as Mat. 25. 32. John 5. 28, 29. 2 Cor. 5. 10. and all Scripture is true, so certainly is he deceived in his expectation; for he must arise to Judgement, and if he still continueth in his hard and impenitent heart (as there are so many plagues and threaten, which should move him with all speed to be converted and escape) he must remain a living Monument of Eternal Vengeance. He might all one conclude the Heavens and Earth should be dissolved, though (the Son of God except) the death of millions of millions hath not in the least shaked them, as imagine he shall not come forth to a fearful Judgement. Persuade thyself what thou wilt, but as sure as God made us, and not we ourselves, as he hath power over us, and we once stand here upon the Earth, so certainly will he account with us for our do in another place: Men take up with the common saying of Mortality, an end and no more, which yet is false as themselves shall know. In this as in other things, they speak according to their wish, and not according to their real thoughts; The sensual intemperate person would fain it might be so with him, that as the Beasts die so he might die; who made himself like them in his life by having no understanding, by gorging with the Dog ready to the Vomit, and in his sottish moods wallowing as a Sow in the Mire, so he would his death might not be divided from them; for thy part, thou dost endeavour and desire to be like them in both: The former was in thy power, and thou didst so; the latter is not, for God hath decreed otherwise: such are to be reserved to his just Judgement.  
What was it for which he must be liable to all this? When he was in the most flourishing condition and did prove himself daily with Mirth, this did not satisfy him. His heart was dull and heavy, when he did seem cheerful to outward appearance, he found but little sincere joy, but few delights which were not attended with inward damp and sorrow; if any, they were quickly over and gone. Hardly the tenth part of his short life was spent in Jollity; for deduct Childhood, the time of going to School, sleep, and necessary business of the World, there is little remaining to enjoy the pleasures of sin; if considered strictly, they do not extend to the hundredth (I should not be found a great liar i● I did say) not to the thousandth part of our life. What a little must this be to lose an interest in a blessed Eternity? The residue of time was spent in the common actions of Mankind; and these were the more unpleasant to him who had not God for his portion. He did work for the belly and did eat, bu● was not satisfied in his mind, for that would be empty again; and then he must labour to fill it, and so round in a circle; He could not see any good or end thereof; He did not labour in hope; He could not expect to increase, or get higher. He toiled all his life time, and got nothing of true satisfaction; What profit is it to spend our days in Heaviness, and after Death to look for Punishment? Many troubles did befall him, vexation upon vexation, sorrow upon sorrow, in his declining years seldom a day without grief or discontent. In the midst whereof he cannot tell whither to resort for true ease or comfort; many a rueful exclamation within himself: Why came I forth into the World? It had been better for me to have remained what I was an hundred years since, to have never seen the light of the living. My life is irksome and grievous, and I know nothing to the contrary, but when I die it will be yet worse; fain I would not live, but I fear to die. O that I might sleep for evermore, or return into my first nothing, and then welcome the Grave; I would as willingly lie down there as in a bed of Roses, but my heart can give no such assurance: It seems to foreshow more and greater misery, when the breath is gone out of my body; I could sometimes say there would be an end of me, but I tremble it will be no such thing. O wretched Man that I am! Who can deliver me from present grief, and preserve me from that expectation of worse things to come?  
Thus may be seen his sad condition, and indeed it would make an heart of stone compassionate him, and gush into Tears; but it is considered, all this is come upon him through his own fault, for his contempt and stubbornness against our Most Gracious God. Who would have brought him unto Heaven, afforded him means and power, but he did re●use and not value them; said he in his heart, wherefore should I keep the Commandments? It is vain to serve God, Mal. 3. 14. I did observe several to go to Worship, and diligently frequent his Ordinances, who did Walk mournfully before the Lord of Hosts; for in his Opinion they were pitiful Melancholy Souls, they got no good by it. Not discerning future promises and present peace, and therefore he blindly resolved, to go on in his wont course, which was all his life long to disregard or show himself despitefully against the Author of his being.  
But let others see and fear, what his ungodliness is come unto; If one behaves himself Proudly and Rebelliously against the King, who received maintenance and continual favour from him, and comes to suffer for it, the voice of the Multitude is, Hang him, he is an ungrateful Traitor. And then if one acts in like manner against God, who is loving to every Man, sendeth Rain upon the just and unjust, giveth them all necessary temporal blessings, and never intendeth any hurt by whatsoever he doth during the whole day of Salvation; but still they will not be entreated by loving kindness, nor warned by the Rod that striketh to turn from their evil way, and come into God's ways. If these people become wretched through their own wilfulness and perverseness, and if the Holy Almighty God to frighten us the more from it, and to keep up his Government, hath ordered that Misery should be linked on to iniquity, and they commit this with greediness; Who 
Ezek. 14. 22, 23.  can be moved or find fault if they have that also, which is justly the due reward of their deeds, Luke 23. 41. The Law is not to be blamed, but those only who do not observe or transgress against it. Though there would have been joy among Angels and all good Men if they had repent, who would likewise have done any thing to bring it to pass, and were grieved because they would not suffer it; But seeing they continued obstinate, and hardened their hearts, these shall not pity their Calamity, nor be grieved when their fear cometh, which will be a further aggravation. Many sorrows shall be to the Wicked: But he that trusteth in the Lord, mercy shall compass him about, Psal. 32. 10.  
It is a good thing to have an able friend to put confidence on in 
A Description of a good Man.  dangers and distress; but he that can stay himself on God the Rock of Ages, the Lord Almighty, is in a more happy condition than he that hath the favour of all the great Men of the World. Let the Wicked reckon it a Privilege that they care not for God (it hath been showed to be a miserable one) but the Righteous count it their greatest honour that God is not ashamed to be called their God, Heb. 11. 16. And they poor Earthworms, may be styled his Servants. They by Faith seeing him that is invisible, who doth not despise these little ones, however low in the World, are rapt up with admiration; Lord! what are we, that thou shouldst be mindful of us? For consider how great he must be, who made the World and all things therein; how Glorious, whose is the Sun and Brightness thereof. Others may go and please themselves with their acquaintance with Lords and Gentlemen, but we will remember the Name of the Lord our God; who humbleth himself to behold the things in Heaven and Earth, yet admits us to come boldly to the Throne of Grace, to present our Petitions, which he will grant if he knoweth what is good for us better than we ourselves, sees it profitable for us. Those of Authority in this World say to those under them, go, and he goeth, come, and he cometh, to this Man, do this, and he doth it; much more may the Lord and Governor of the whole World, unto whom the Nations of the Earth are as the drop of a Bucket, command us to do whatsoever pleaseth him. But as he is Powerful, so he is Merciful; he hath showed what he doth require of us, caused it to be noted in a Book that it may be for the time to come for ever, and hath testified that no Man add unto these things, Rev. 22. 18. So we are not left at an uncertainty how we may, or when we have done the will of God, if we are in a readiness still to hear all things that are commanded and made known from his Word. Herein we are more happy, than those little Spirits who endeavour to 
Acts 10. 33.  please Men, for their humours are uncertain, not easily known, and endless.  
There is a delight in approaching to God; those rejoicings which the devout Soul hath, seem strange to the unexperienced, for they make no outward noise, yet are as real as sensual pleasures to Worldly Men. He calls the Sabbath a delight, not doing his own Ways, nor finding his own Pleasure, nor speaking his own Words, Isa. 58. 13. It is the most pleasant day of all the Week; rejoicing at this time of Vacation from worldly cares and labour, but more especially because he can wait on the Lord in the Sanctuary; hear his Word: When he comes home, he is better pleased with good Conference, Prayer, Reading and Meditation, than others are in vain Talk, wretched Idleness, or Recreations; for to them succced Heaviness in that they have not done what they should. But with a good Man the day ends in Satisfaction, that he hath done his duty by rightly using the means of Grace, he hath laid up in the Treasure of his Heart some good things, which may carry him through Temptation, and give comfort the week following. He hath refreshed himself from bodily labour, so he can fall to it again more cheerfully; The goodness of God is here to be observed, how the Sabbath was made for Man, and not Man for the Sabbath, Mark 2. 27. For if he were to labour every day, it would be intolerable and irksome: But now it is not, because a day of rest returns so often, which also takes off from the tediousness of the Year. Since it is thus ordained, the time of Man's labour passeth on more comfortably; and there is more variety: in the weck he is cumbered about getting necessaries for this miserable and transitory life; on the Lord's day he provides for an Happy and Eternal being. How contentedly doth he go to bed that night with the Memory of what he hath thrived in? The merchandise of which is better than the Merchandise of Silver, Prov. 3. 14.  
The next Morning he goes forth ively land willingly to the work of his Calling, which he follows with honesty and diligence. The just Man walketh in his Integrity, doth not fear to see any, for he hath wronged none, hath a good Report and Commendation among his Neighbours, and they being assured of his Faithfulness are willing to deal with him, so he hath greater Custom and Employment. There are opportunities when he might get more if he would Lie, Circumvent, or take advantage over an ignorant Person; but he will not for that lose his present Peace and future Reward. He that getteth Riches, and not by right, shall leave them in the midst of his days, and at his end shall be a Fool, Jer. 17. 11. He shall now have no true Comfort of them, and there will be a worse consequent hereafter But for him, That walketh righteously and speaketh uprightly, he despiseth the Gains of oppression, He shall dwell on high, his place of defence shall be the munitions of Rocks, bread shall be given him, his waters shall be sure, Isa. 33. 15, 16. He shall come to Heaven, his Habitation shall be in the place of the Most High, and in the mean while shall be sure of a Livelihood. God hath ordained, The just shall live by Faith, Hab. 2. 4. Not serve him for Sinister Respects or present Ends: Yet they have sufficient, and God sweetens it as much to them, as those who have abundance and Variety of Meat, Drink and Raiment. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God accepteth thy Works, Eccles. 9 7. Whatever thy Fare be, take it with a contented mind; for he is well-pleased with thy do; feed on with Comfort, for he sanctifieth it to thee. Is thy Bread course? Thou hast an healthy good Stomach, and be satisfied for a little while, Thou art called unto the Marriage Supper of the Lamb, Rev. 19 9 Is thy Liquor small? Yet quench thy thirst therewith at present, For ye are not as yet come to the rest, and to the inheritance which the Lord your God giveth you, Deut. 12. 9 Thou shalt drink new Wine in his Kingdom; Thou shalt eat the labour of thine hand, happy shalt th●u be, and it shall be well with thee; Thy wife shall be as a fruitful Vine by the side of thine House, thy Children like Olive Branches round about thy Table, Psal. 128. 2, 3. There is unexpressible comfort in conjugal Love, when others in unlawful Mixtures meet with nothing 
Ezek. 16. 45.  but Repentance and Loathsomeness: and then his Children are more dear to him, than the seed of the Adulterer, Sons of Whoredom, or of those vilest Men, who are without natural affection, Rom. 1. 31.  
Who is thus blessed at Home, doth not so much resort forth to the Alehouse; He doth not wring tears from his Family lest he should bring them to a morsel of Bread, neither doth he spend that for himself which they want; indeed he hath as much liberty and right to good Drink as others, which he accordingly receives with Moderation, and so hath more enjoyment of it; for he hath all the pleasure, but none of the sin and inconvenience, which attend those who add Drunkenness to Thirst. They for the time forget then cares and misery, which are either regrets of Conscience, or misfortunes of the World; but our good Man hath not the first, as for the latter he can comfort and remedy himself a better way. He can trust in God, have recourse to his Word, pacify himself with faith and hope of better things to come, look upon the example of Saints heretofore; from hence springs up greater and more enduring comfort, then from the sparklings of Wine or heaviness of Ale.  
He hath an excellent end to himself in what he doth; for he labours to eat, and he eats to live, and he lives to know and serve the Lord, which tends toward the receiving (according to his gracious Promises) Eternal Glory and Reward. If he doth now find weariness in work, it shall not be so always, the times of refreshing will come; This life was not given to follow after ease and pleasure, and though the practice of several seems to the contrary, yet they may come to affirm, it would have been better for them if they had taken the same honest pains, as themselves saw others did. God will not forget the labour and care of some who had just food and raiment; or not consider the Jollity and Wantonness of others who did neither Sow nor Spin, ●et devoured the fatness of the Earth, and were arrayed in the best apparel. All things will be set aright at the last; the very reflection or looking back (if nothing more be added) when they are both past will set them equal; for what difference is between him who had a pleasant or troublesome Voyage when over? It will be an addition to the happiness of Heaven, the more tribulation one comes out of from the World. Let the mean person be sure to abound in love and zeal for God, it shall go as well with him at last as with his rich Neighbours; there is not such a vast difference (as some would be apt to think) between his and their present contentment; if any exceeding, upon the strict survey, it may be found of his side. That Man is most happy, who is so at the end.  
Every Sunsetting sets him one step further, to Day more than Yesterday; to Morrow he comes yet more nigh. He goes on from Sabbath to Sabbath, from one Festival to another towards the place of Eternal Rest and Rejoicing. He confesses himself to be a Stranger and Pilgrim upon Earth, and declares plainly that he seeks a Country, Heb. 11. 13, 14. Not that which he is in already, for he must not continue herein; and therefore desires a more lasting Country; let others do what they will, for his part he will make it the greatest and only business of his life to get thither. The bare hopes whereof do yield him mighty support under the most heavy and wearisome labours; these will be ended and the Angels shall carry him into Abraham Bosom, a place of sweet repose: When he comes upon the Bed of last Sickness, he shall rest thereon. Being assured he is going into a better State, he can lie down in quietness and have rejoicing within, when the outward Man is giving up the Ghost: That God whom he hath sincerely served throughout his life, will deal bountifully with him at last. Well done good and faithful Servant, thou hast been faithful over a few things, enter thou into the joy of thy Lord.  
What were his past services to be so highly commended by our God? His only Son was pleased to say, Herein is my Father glorified that ye bear much fruit, John 15. 8. Lord thou hast but what is thine own, from thee alone did proceed what thou graciously vouchsafest to accept. He gives grace to enable us here, and rewards with glory hereafter; Who can sufficiently admire his love and goodness? He might have commanded us to go through Fire and Water, to have done some hard thing before we should arrive at his Kingdom; but he hath brought us into a wealthy place, where we enjoyed inward peace of mind, and had all things necessary for our bodies, where we did meet with but little evil and hardship, not worthy to be accounted so. What is become of that light affliction which was for a Moment, now we are possessed of the exceeding and eternal weight of Glory? How slender a matter is the denial of a lust or crossing a corrupt inclination, seeing we are entered into life, and enjoy as great Happiness as the powers of Soul are capable of receiving? Truly God is good to Israel, even to such as are of a clean heart, Psal 73. 1. He is loving to every Man, but the greatest part did reject his goodness; What Enemies were they to themselves? But blessed are those who did not forsake their God as the wicked do. Whither should we have went but unto him, who then held forth the Words of Eternal Life, and now gives the thing itself? When we were in the Wilderness, he was our Guide and Comfort in the Wa●. Others catcht at every thing they found there, and could not be satisfied; whilst we used it as we passed through, did thank our God he made it so commodious to sojourn in, but did not take up our rest there, for we believed God had provided better things; We fully trusted unto what some did only make a reserve of, and therefore would make sure of the Worldly happiness (O wonderful wise in their own Opinion!) and accordingly did run after every trifle, snatch at every thing goodly to behold; did tear their flesh with thorns and briers, walked through deserts, and wandered out of the way, and so miss of the place to which those who had faith are arrived. 
Deut. 32. 20.  It will be more Happiness to the blessed Spirits in Heaven to remember that they came thither with more ease and less trouble, than those accursed Souls did find in the way which led to Hell; which consideration will be a greater degree of torment to them. This is true of all sorts and conditions of Men from the highest to the lowest; whatever rank they stand in the World, it is their greatest happiness to fear God and keep his Commandments, than which what more forcible Exhortation can be desired to persuade Men? For the very same doth prevail as to all other things.   

CHAP. VI  
A Survey in General of those sins which hinder the Happiness of Mankind, as contrary to Scripture, and from the very nature of Things.  
HItherto hath been showed out of God's Word what is required of Man in every state and condition, and what is most for his own Happiness. Nothing can be done too much to further this great end; and therefore it is necessary to proceed unto the discovery of those things, which promise and make a show of Happiness, but in truth hinder from obtaining. Every single person proposes to himself some Felicity, which is the end of his Actions: Now the mistake is, wherein this Happiness of Man is placed; Whether in obedience to God's Commandments; or taking the full of the things of this World, following his own inclinations and humours.  
God hath given Laws to his Creatures, the transgression of which is Sin. As soon as the World was peopled, the Wickedness of Man was great in the Earth, and every imagination of the thoughts of his heart was only evil continually: for all flesh had corrupted his way upon the Earth. Gen. 6. 5, 12. Evil hath interwoven itself into every particle of his Nature; he is become strangely in love therewith, not knowing or rather not minding that like a sweet Poison causes Sickness and Death, so this brings Misery and Ruin: The fault is wholly in himself, for he will be ignorant; Love is blind according to the Proverb, and also it prejudices. The resolution is not to part with, and so shuts the Eyes, stops the Ears, not suffering himself to be persuaded of its Deformity and Mischief; Sin hath stole away the hearts of the Men of this World, it kisses and flatters, insinuating what a deal of good it will do them, what pleasure it affords.  
By one Man sin entered into the World, Rom. 5. 12. It prevailed upon him after such a colloguing and creeping manner; We may blame our Forefather for putting the Seeds of evil in, but yet by the assistance given us, we may stop the growth thereof. Sin hath this Advantage, that it hath taken Root, and hath one part, even our dear flesh to side with it: Which as so much dung and soil makes it shoot forth abundantly, yet still as it appears above ground we may cut it off. And if we always keep it thus short, it may indeed and will somewhat trouble us as long as we remain in this sinful Earth, but it will not overcome or triumph over us. Let not sin reign in your Mortal Body, Rom. 6. 12. The Apostle well knew what ●e said in calling it a Mortal Body; If absolutely without sin, it could not be Mortal, for Death is by reason of Sin: But he further explains himself, verse 14. Sin shall not have dominion over you, for ye are not under the Law, but under Grace. 'Tis the Dominion and Power of sin which is really and finally hurtful; from that any one may be freed who will come unto Christ. Without me ye can do nothing, John 15. 5. And again, We can do all things through Christ that strengtheneth us, Phil. 4. 13. Men are naturally apt to give back, yea, and corruption hath so weakened them that they cannot go unto him; No Man can come unto me, except the Father which sent me draw him, John 6. 44. And if any will seek unto God for this purpose, he will powerfully move and incline them to be followers after Christ: When one is brought over to a thing with great striving and unwillingness, it is a common saying that he is compelled, though at last he yields to it freely; compare Mat. 22. with Luke 14. 23. And so God doth work by his Spirit upon the untoward hearts of Men; He gives Grace, and corruption is there also, and these struggle together within the Man. Though corruption hath the start of being there before, and doth influence; yet Grace sollows close at the heel, hath power with God, and with Men, and will prevail. But the Question is with which the Man will side and take part; whether he will work together with the Grace of 
2 Cor. 6. 1.  God, or yield to his own corruptions, and so receive that in vain. He cannot be neu●er or unconcerned, for the War is within him, and it is here as between the house of David and Saul; the one grows stronger and stronger, the other weaker and weaker according to the single Victories one hath over the other. To him that hath shall be given, who useth well shall have more; but who doth not, from him shall be taken away that which he hath. An old hardened Sinner bred up in ungodliness from his Youth, is as awkward to Prayer or good Duties, as a stone to fly upwards; yet in his life time passed had Disposition and Power to do those things, unto which now he is averse. So he who hath little and few good motions, yet if he doth cherish and comply with these from time to time, he will have them greater and more impulsive; The Spirit of God is a delicate thing, and cannot endure to be vexed: who rebel against its dictates and thwart its desires, do provoke him to withdraw. What passionate entreaties doth 
Isa. 63. 10.  he make to reclaim sinners? O! that my people had harkened unto me, and Israel had walked in my ways, Psal. 81. 13. Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee, Jer. 31. 3. Some are moved by this, and others are of such base nature as to resist it. And the Spirit, and the Bride say, Come; and let him that heareth say, come; and let him that is Athirst, come, and whosoever will, let him take the water of life freely, Rev. 22. 17. Here is Conscience, Christ, his Ministers, the want and desire of good and comprehensively all other motives which invite; but none is forced for all.  
If they will come, they shall be kindly received; but if they make light of all these Messengers, going their Ways one to his Farm, another to his Merchandise, at their peril be it. The reason why they did, Mat. 22. was because they had some present business which they thought of more concern then the Wedding Dinner: In like manner Men will not entertain the offers of Grace and Salvation made to them out of the Gospel, because they have some lusts and covetous desires to gratify, which they think tend more to their Happiness, than the others. That these have some delight they are sure, for they have it in hand, but they cannot conceive any in the other, it is to be revealed hereafter they know not when; so in their Opinion they make the better choice, because they are certain of something, whereas others expose themselves to self-denial and present losses, and live upon imaginary expectancies. There is no time like the present; a slight vanity now is to be preferred before a substantial Glory hereafter. Most excellent reasoning! and agreeable to the Wisdom of this World, that come to nought, 1 Cor. 2. 6. It is worthy of, and such as could be expected from Men who have no foresight of things to come: in other things it is prudence to have an eye forward, but in this (which is of greater Moment than all things put together) to pass on and be punished is reckoned the wiser way. Then it will be discerned otherwise, but this is the misery when they shall come to be throughly convinced of their foolishness, it will be past remedy. This objection against the things of God because they are to come, hath been already answered; And for the delight of the sins most in esteem and practise 
Ch. 3.  (if God permit) shall be fully examined in the ensuing Chapters. It may appear very small and inconsiderable, for which a Man must lose Temporal Comfort and Eternal Joys, endure the manifold evils and inconveniencies of sin in this present time, and afterwards suffer endless Torment. To be excluded from Peace here, and Glory hereafter; to be made subject unto sorrows now, and hence forwards Eternal anguish of mind, must be prejudicial to Man's Happiness, or nothing is.  
All this is to lay stronger engagement on us to observe God's Laws; In keeping of them there is great reward, Psal. 19 11. There is happiness to be found; but in transgression is exceeding punishment, there only misery is felt. The way of God is a way of Peace, as long as any one walks therein he is safe, but if he turns his foot aside, he presently falls into trouble and danger. Obedience and Happiness are met together, Righteousness and Peace have kissed each other: As again, Sin and Misery are coupled, Wickedness and Punishment are joined hand in hand.  
The Heavens declare the Glory of God: and the Firmament showeth his handy work. Day unto Day uttereth Speech, Night unto Night 
Of Scripture.  showeth Knowledge. There is no Speech nor Language, where their voice is not heard; Psal. 19 1, 2, 3. The astonishing Works of creation proclaim aloud to all the World, there is a God who made them: The excellent contrivance of this glorious Fabric, doth show forth his great Power and infinite Understanding. But they do not make known what the Lord requireth of us; they do not reveal in what relation we stand towards him, they cannot discover our imperfection, or how we may please and become like unto him; they do not show the error of our crooked and perverse ways, or manifest the true Happiness, or how we may run towards it, and not at uncertainty: Neither doth they prescribe how to remedy our natural folly and blindness. But the Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the simple. The Statutes of the Lord are right rejoicing the Heart: The Commandment of the Lord is pure, enlightening the Eyes. It doth what all the World cannot, direct into the way of perfect Peace, which leads up to everlasting Glory.  
The Prophecy came not in Old time by the Will of Man, but holy men of God spoke as they were moved by the holy Ghost, 2 Pet. 1. 21. God who at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, Heb. 1. 1, 2. Who whilst he dwelled amongst us, made known the Will of his heavenly Father, choosing unto him Disciples to go and teach likewise. He instructed them until the time of his Suffering: To whom he shown himself alive after his Passion by many infallible Proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God. And being assembled together with them, commanded that they should not departed from Jerusalem, but wait for the Promise of the Father, which saith he, ye have heard of me, Acts 13. 4. It was the Comforter, which is the holy Ghost, whom my Father will send in my Name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you, John 14. 26. Many things Christ did and said, which are not written by the Evangelists, some whereof the Apostles have delivered. And other things they have laid down out of his Doctrine by infallible inference and deduction. They could not be mistaken, for they received the Promise, John 16. 13. The Spirit of Truth will guide you into all Truth; and for a manifest Testimony thereof, they foretold things to come, which have been, and are to be fulfilled.  
In the old Testament the Law of Moses, the Prophets, and the Psalms so summed up, Luke 24. 44. In the New, the Writings of Evangelists and Apostles are given to make us wise unto Salvation. By these God will judge us at the last day. I saw the Dead small and great stand before God, and the Books were opened, and another Book was opened, which was the Book of Life, and the Dead were judged out of those things, which were written in the Books according to their Works, Rev. 20. 12. The Bible is the Lords Statute Book containing those Laws for the Government of the world, and according as People have observed o● transgressed them, he will proceed to acquital, or Condemnation.  
In Christ's Sermon on the Mount, before he comes to speak as to the Commandments, he doth premise: Think not that I am come to destroy the Law or the Prophets; I am not come to destroy the Law, but to fulfil: For verily I say unto you, till Heaven & Earth pass, one jot or one tittle shall in no wise pass from the Law till all be fulfilled, Mat. 5. 17, 18. As for the Types and Ceremonies they were but Prefigurations of him that was to come, so they vanish when all was finished on the Cross. Other Statutes did relate to the Jews in their politic capacity, which Moses did ordain from God, who was to them immediately instead of a Temporal King ●nd Lawgiver. 
1 Sam. 8. 7.  He was pleased to be over that Nation in a more especial manner, though he was Lord over the whole Word. But the other part was for the Government of men's Life and Actions concerning Good and Evil, teaching them their duty to God, and one another: which remains still in full force. Christ did vindicate and clear the Law from those corrupt Interpretations and narrow Restrictions the Scribes and Pharisees had invented. He introduces it, Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. And then he doth explain the true meaning and full extent of the Commandments. He hath also filled up the Defects and Imperfections of the Law, hath rendered it holy and spiritual. By making more known how it did reach the inward man, was a discerner of the thoughts and intents of the Heart: for out of that did proceed the things which defile the man, and therefore should be rightly ordered. He enjoined Purity and Sincerity of Heart, which in Scripture language signifies the Spirit or Soul, with all its Operations and Faculties, the whole man. Indeed the same was required of old; but then both Priest and People did draw near to God with their Lips, placing all their Religion in outward Performances, (the like mistake is too common in these days) against which the Prophets in sundry places boldly declare the Word of God, for which faithful dealing they were stoned, killed, sawed asunder, and their Writings were not much harkened unto; for the rebellious People were resolved to go on in their course. There was no Prophet among them for four hundred Years before the coming of Christ, in which space the Jewish Nation had corrupted their Way, and those entrusted to preach Moses and the Prophets, proved most unfaithful; for by their own Traditions they made the Commandments of God of none effect. But he hath restored again the true Doctrine and incorrupted Word of God, and hath rescued many poor and ignorant Souls from blind Leaders. This was one end of Christ's coming into the World, but the principal one was of offering his Soul a sacrifice for Sin, and establishing a more gracious Covenant, as is particularly set forth in the Gospel.  
Thou art the God that dost Wonders, thou hast declared thy strength among the People; thou hast with thine Arm redeemed thy People, the Sons of Jacob and Joseph, Psal. 77. 14. 15, These things thou didst of Old; but since thou hast magnified thy power by Jesus of Nazareth, a man approved of God by Miracles, and Wonders, and Signs, which God did by him (and as a further Confirmation of all) God hath raised him up, having loosed the Pains of Death, Acts 2. 22, 24. And declared to be the Son of God with Power, according to the Spirit of Holiness, by the Resurrection from the Dead, Rom. 1. 14. Thereby witnessing all which he said was true. And now having done so great things for us, whereof we rejoice, he is pleased not to multiply Miracles. It is his decree we should walk by Faith, and not by sight, and we have sufficient for the establishment of that. It was the saying of Father Abraham, If they hear not Moses and the Prophets; but now since the Author of the New Testament hath suffered, and that is become of force by his death, it may be added, If they hear not Christ and his Apostles, neither will they be persuaded, though one risen from the dead, Luke 16. 31. For this would not be half so wonderful as what they did; and if men will not be persuaded by what is greater, if they will not believe so many strange Works, and such a cloud of Witnesses, above five hundred Brethren at once, which had seen Christ after he was risen, neither will they give credit unto a single Person that came from the Grave and testified of these things. Men are apt to think and with in their Hearts, that they had greater Evidence and full Assurance that these things are so; but that cannot well be, unless the  Decree is reversed, and we did now see the things of Heaven with open face. God is not such, as he should lie or repent; neither will he falsify and bring to nought his wise Counsels and Designs, to gratify the unreasonable desire of sinful men. We are to be thankful that he hath been pleased to reveal himself thus far, and not as an evil Generation to seek yet a sign, when no sign shall be given, saving that of the everlasting Gospel. He hath ordered it to be preached unto all Nations for a witness unto them, which carries with it sufficient Evidence for convincing all mankind, and to leave them without excuse. We ought to rest satisfied, now himself hath given the final peremptory Rule. He that believeth, and is baptised, shall be saved; but he that believeth not, shall be damned, Mark 16. 16. John 3. 36. Whether men believe the Gospel or not, they shall be judged by it: Let not this be thought hard, for God hath power over men; however, there is such certainty in the things contained therein, that People cannot do otherwise then believe them, unless they renounce even common understanding. But they are become corrupt and perverse by Lusts, which make them unwilling to believe: They would not have God reign over them, and therefore will not receive for truth what he hath revealed. He that believeth not God, hath made him a Liar, because be believeth not the Record that God gave of his Son, 1 John 5. 10. God by the punishment he will inflict on such, will manifest that he is no Liar, but what he hath said will perfrom to the utmost.  
What is it that moves despicable Creatures to offer such an affront to the Most High God? Only gratifying of paltry Lusts, or a Base Interest; which hath so bewitched them, that they cannot endure any thing which contradicts it. And the Gospel commanding the denial of them, which is enforced with Rewards to the Obedient, and Threaten to those that will not comply, upon this Reason some being resolved to keep to their own wicked Inclinations, they show malice against it: they will not believe, lest they should be induced to obey; and thus they provoke the author thereof. But let these men know, Greater is he whose Word it is, then themselves who will give no credit thereunto. As he is the Lord our Righteousness, Jer. 33. 16. so will he be the Lord taking Vengeance, 2 These. 1. 8. He hath given a gracious Law; so likewise he hath annexed Severity towards those who will not observe it. They had need be well assured that those things which make a separation between God and themselves, do counter poise the loss of his goodness and favour, and make amends for the power of his anger: But are they equivalent to the least of his Mercies? Or will they take off the smart, when his Wrath is kindled but a little? They should fully consider, whether those things God forbids, and they will do, can yield them more contentment and satisfaction in proportionable degree and duration, than the things he commands, and they refuse; otherwise their Disobedience will be most unreasonable and foolish: for they lose exceeding and eternal happiness, and expose themselves to the like misery. Certainly all the Enjoyments of this present time cannot make recompense for the torments to be revealed hereafter; but what if it should be said further? The pleasures of Sin for a season, even whilst that season is, do deprive of greater happiness than they bring; and men are made more miserable by them. In the very time they are so eagerly followed and had, it would be better if the man had not used them. If it can be made evidently to appear that living according to the Gospel renders more happy in this Life, then taking the full swinge of Licentiousness; and besides, there is the consideration of a different futurity, than it will be clearly demonstrated, that there's no such Fool as the Sinner. And God is most gracious in providing so well for mankind; and they without cause are malicious, evil, imprudent 
Psal. 25. 3.  and stubborn, in not complying with his Grace and Goodness. With the greatest Reason and Equity, Judgements are prepared for Scorrers, and Stripes for the back of Fools, Prov. 19 29. What more could have been done to bring men unto Heaven, then by so ordering the matter that they shall be more happy in going the way to it, than they could in the broad way that leads to destruction?  
Here a doubt may arise, from being thus differently named, Mat. 7 13, 14. They are thus called by reason of the difficulty of the one, and out of observation and prophetic foresight that it hath, and will have so few Travellers until the time of universal Reformation spoken of, Isa 60. 15, 21, 22. And the other because of its easiness at first, and those many who walk therein. Now it doth not follow, because a thing is more easy, it is more satisfying; for then slothful Persons would be more happy than those who undertake good and noble designs, which are attended with difficulty. Since our Nature is so much depraved by the fall, we should of ourselves slide down insensibly into Hell: And that saying of our Lord, Mat. 7. 13. Luke 13. 24. doth respect us as we are in our natural condition; for we must put forth strength to go upwards to the holy Hill. It is said, Strive to enter in at the straight Gate (the Word imports exerting the utmost might) but no mention is made of such exceeding striving when one is in. It is indeed called the narrow Way, but the way of the Righteous is made plain, Prov. 15. 19 And one may better travel in a Road enclosed of both sides, than those who stumble in their ways from the ancient Paths in a way not cast up, Jer. 18. 15. Or in those crooked Paths, which whosoever goeth in shall not know Peace, Isa. 59 8. Or who wander over Mountains, Rocks and Deserts, where lies no way; these meet with greater Hardship, Danger, and uncertainty at long run  
The great difficulty and unpleasantness is in coming into the way of the Lord; in passing by the other (which is crowded with so many Gallants, and a great multitude of all sorts, which also hath a show of smoothness) and making choice of this which at first seems rugged, a dry Ground, and nothing of invitation therein. The Devil makes big and noble Promises of what he will give to those who serve him. All the Pleasure and Contentment in the World, this they shall have presently, and not tarry for it. When the Son of Man comes, He hath no Form or Comeliness, and when we shall see him there is no Beauty that we should desire him. He is despised and rejected of Men, a Man of Sorrow's, and acquainted with grief, and we hid as it were our Faces from him, Isa. 53. 2, 3. We do not at first discover any Loveliness in him, there is no external Pomp or Greatness, nor outward show to ravish our Eyes. He is laughed at in the World, and we are apt to be ashamed of him. Such we should be ourselves, look pitiful and little not worthy to be accounted of. And then he makes no such Proffers of present advantage, but Talks of Self-denial, cutting of ones right hand, hating Father and Mother, and abundance of hard say; so that who would come unto him? If we were to confer with Flesh and Blood, that is for present ease: And will not admit what is in the least harsh and irksome. Yet if we would consult with the Spirit of our Minds, which can try and foresee things; which willingly submits to a less trouble, for Attainment of a greater good, and avoiding a worse Evil: Which doth not judge according to appearance, but righteous Judgement; which looks upon so much boasting and pretending as the usual Concomitants of Emptiness and Deceit: On the other hand spies out a great deal of Excellency under a little outward show. Which is apt to suspect those, who make large Promises, and gives Credit when no more is promised then will be certainly performed. Such an one will go after Christ; He speaks in a modest way: Come unto me all ye that Labour, and are heavy laden, and I will give you rest. Take my yo●e upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest to your Souls, Mat. 11. 28, 29. Only Rest, the easiness of a Yoke and Lightness of a burden may seem but small things in Comparison to those offered on the other hand; for there is one holds forth a Marvellous Lightsomeness, and Cheerfulness of mind to them who are melancholy and sad. If they come unto him, he will not bring them at all into Subjection or Bondage: Nothing shall be laid on their Necks, yet their Souls shall enjoy all Happiness, his Service is pleasant and easy. He is wonderful frank, he is for giving at one time all the Kingdoms of the World and Glory of them. But stop,— Do they all make good that Satisfaction, which mankind so eagerly desire, and the Deceiver so much boasts of? Do they set at Liberty, or the more bring into Bondage? For all the high Talk of him, who was a Liar from the beginning, those seeming little and Contemptible offers of our Lord and Saviour, do exceed all his. That Joy, Peace, and substantial Blessedness Christ gives unto his Servants, may appear more excellent; then all those Pleasures and lying Vanities with which Satan beguiles his followers. Perhaps he hath the advantage at the beginning, but not at long run; his Proselytes seem jocund and brisk at first, but they are not so always. And if the Servant of the Most High God is dull and heavy at first setting out, neither shall he be so always. His joy increases, but the other decreases. He daily find● more and more Peace, the other Confusion and Restlessness. The one makes continual approaches to the place of Blessedness and Refreshment; the other day by day is nigh unto cursing, whose end is to be burned. The one makes further discovery of the Beauty of Holiness, and perceives more Satisfaction arising from it; the other is convinced of the Loathsomeness and Deceitfulness of Sin, and waxes miserable by sad disappointments. The 
Prov. 1. 31.  more Zealous one is for God and his Commandments, he hath full measure of Joy and Comfort; but who is greedy after wickedness, finds Grief and Vexation. The slashes of sinful Delight end in darkness, leave Horror and Misery behind. The ba●●s of the Tempter are exactly fitted to beguile Fools, having a fine appearance outwards, but within lies Poison and Deceit. They afford some Pleasure, but it is Paltry sudden and unsatisfying. A little Delight doth bereave of a far greater good; it doth Tickle, but it is in order to catch and destroy. Yea that Gratification is so short and inconsiderable, that a Wise Man would not esteem of it, if without dreadful consequents hereafter. How much more should one retrain, seeing they are contrary to the Divine Law, and for which things sake the wrath of God cometh upon the Children of disobedience, Col. 3. 6. As such they are chief prejudicial to our Happiness; they are likewise so in their very Nature, making a show of Good, but do not perform any such thing. Of this sort are those Lusts of the Flesh and desires of the the mind, Eph. 2. 3. Properly called, Deceitful Lusts, Eph. 4. 22. which the whole World run gazing after, esteeming them as the only excellent things upon Earth. They are contrary to the Gospel, and expressly forbidden under pain of Damnation; yet these are sought after and entertained, as if they had all good, and no evil in them. As if God, had been injurious and would deprive them of the things which are for their Happiness; and 
Gen. 31. 6.  therefore they will not obey him: For why should he withhold the only good things? They will not be kept off by him. But O Stubborn and perverse Souls! as he is a most Sovereign Lord, may he not do what he will to try our Obedience? Hath he not provided sufficiently for the welfare of Mankind, in the lawful Enjoyment of those good things he hath given us? Hath he not prescribed a more excellent way in receiving his Creatures, then in running to the full Excess of Riot? Doth he Command any thing which is Evil? or require you to abstain from any thing really profitable for you? He hath prepared for the Sons of Men Glory and Happiness; and may he not take what ways his Wisdom thinks fit to bring them thither? He hath ordained it may be well with them whilst in the way, if they will do according to his Directions; which are better than their own imaginations. O ye Sons of Men, how long will ye turn my Glory into Shame? How long will ye love Vanity, and s●●k after leasing? Psal. 4. 2. How long will ye run after those delectable things, which do not profit, which are empty, and do not fill? Why will ye gather single straws and poor parcels of delight? Whereas if you would go unto God, you shall come again rejoicing, bringing your sheaves with you. Come near and behold, they are not altogether so good, which you greedily catch after; look thoroughly, the works of the flesh are not all glorious within; so neither the lust of the Eyes, or Pride of Life. There be many that say, Who will show us any good? Psal. 4. 6. If their hearts are not covered over with fatness, and they have not put out the light of their understanding, they may conceive more in the light of the Lords countenance, than others do find in the increase and full enjoyment of their Corn and Wine.   

CHAP. VII.  
Of GLUTTONY and DRUNKENNESS.  
BEcause general Discourses are as words spoken into the Air, 1 Cor. 14. 9 Which fly over and touch none; therefore it is necessary to explain even common things. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, Luke 21. 34. When so much is received in that it doth oppress the S● mach and more than it will conveniently bear, that is certain Gluttony. Or when a Man is rendered indisposed for Business and Action, that he cannot so well perform either: This sin is not so discernible to others, for only the Man himself knows the measure of his own Appetite; and one may lawfully eat the same quantity which would be excess in another. The ●ature of sin is fixed and unalterable, God knoweth it, as also it is set down in his Word, and Application may be made thereof to every Man by the Spirit of his own Mind. Whether ye eat or drink, or whatever ye do, do all to the Glory of God, 1 Cor. 10. 31. What is not for this end, is evil: We are to eat so far as to refresh and strengthen Nature, that we may be more enabled for God's Service; but if on the contrary we become after our Meals more unfit for his Worship, (as it is with too many on the Lords day) or the several duties of our calling, than we have sinned and done wickedly. If we grow sensual minded and hankering after good Victuals as to place more delight there, then in God and the things pertaining to him; this is a grievous Evil and abominable Idolatry. Of such the Apostle tell us Weeping, that they are Enemies to the Cross of Christ, whose end is destruction, whose God is their Belly, Phil. 3. 18, 19 They contradict the whole Gospel, the end whereof is to make Spiritual and pure in heart; So however esteemed or used in the World, it is no light sin, Revellings and such like (as are excessive Eating) shut cut of the Kingdom of God, ●●l. 5. 21.  
What present good doth it bring in lieu of so great a loss? Much is fancied from Dainties and Variety; but they that abound after this manner, are in great men's Houses, and few in comparison to the rest of Mankind. If one is resolved not to be betrayed into excess, he sits uneasy amidst Temptations; but if he gives way to it, than the pleasure is soon over, for w 〈…〉 n the Table is taken away, he is in as bad a condition as before sitting down. Both uneasy; then he was troubled with the pains of hunger, now of fullness, which is rather worse, for the Meat being in the Belly, all the delight is gone and vanished, but he feels the ●●og and pressure thereof. Yet his Meat in his Bowels is turned, it is the gall of asps within him, Job. 20. 14. There succeed irksome laziness, crude eructations, which sufficiently allay for the sweet whilst in the Mo●th; when they become empty again, they are tormented with hunger and impatiency. They are always troubled with the desire of the same things, and when obtained, the pleasure soon passes away; yea, the desire is craving when the Belly is full, and the Appetite remains when is no power to satisfy. Take Gluttony at best Advantage with the greatest provisions in the very time of Health and Enjoyment, these and such like circumstances s●wer and embitter its chiefest delight. But there follows afar of another train of evils, as the loss of appetite by little and little, and several sorts of Diseases creep on. The firm and regular constitution of Body is insensibly broken by intemperance; Let their Table become a snare before them, and that which should have been for their welfare, let it become a trap, Psal. 69. 22. And if that doth let down more hastily into the Pit, the poor Soul would be sadly abashed if it be demanded; How camest thou hither so soon, not having run out half thy days? Nothing of delight survives from past delicacies, even when he is seeking more; much less in time of sickness he hath this way contracted. He must with anguish recollect that his former excess should prevent the time of Old Age; he must think with fear, when he groans under pain, and droops under weakness of body, if he knows not how soon he shall drop into that place where he is who fared sumptuously every day. What will it then avail to remember that in his life time he had his good things, when he is there Tormented? They are called good things according to the Esteem and Opinion of the World. And indeed if moderately used, they are good to the body, but cannot make the whole Man Happy; who doth wash his steps with butter and the Rock pours him out Rivers of Oil, who doth eat and drink well every day, even he is not throughly satisfied, for the Soul doth hunger and thirst after somewhat more.  
Some do not conceive greater satisfaction in the World then to be at a good Feast, and of this they have an opportunity some times, but let the Question be put to them as soon as over. Your bodies are stuffed with good cheer, but are not your minds empty? Did you not imagine it would give you greater contentment, then really it did? If you should every day eat of such abundance, you would be degrees not esteem of it. Will it effectually cure Sorrow of Mind? Do not presently conclude others more happy than yourselves, only because they can eat and drink of more choice things; Your wholesome food is as pleasant to you as all rarities to them. In truth neither are made happy only by what you feed on, for that belongs to those Cattle who are feeding all day long; but Man's desire herein being so soon satisfied, seems to show he was designed for a more noble Happiness, than the small and perishing pleasures of Meat and Drink amount unto. But still the Carnal Person fancies there is somewhat more; let him find it: What way can any one be more convinced then by experience? Consult with himself, those who know nothing better may have great esteem for the relish of pleasant things. Y●t what is more outward, slight, and transient then Taste? They must be miserable indeed who can attain no greater Happiness. Who have the greatest admiration hereof are commonly unexperienced through want; and then they really make themselves miserable by impatient greedy wishes after that, which if they had, would not make them happy. This very thing renders the common state of people more uneasy and afflicting, then otherwise it would be; for albeit they have good and wholesome food to satisfy Nature, and to Minister unto sober delight; nevertheless they are discontented because they ha●e not those Dainties and Variety the rich have, and this takes off from their own enjoyments. A common mistake runs throughout all things of the World, of fancying more good in them then really they have; At first glance beholding others Table richly spread, we call them happy who sit daily the eat; but when we come to be throughly acquainted, the felicity appears to be vain show, existing more in imagination then in them who are really partakers thereof. This would be more evident if the great Men did make a true acknowledgement, but they to heighten their own esteem in sight of others, by cunning silence and false insinuations wil● make pretences of happiness, which they cannot find. They would have all people be persuaded of their own fortunate condition, yet they do not boast so much of the pleasure which results from their daily choice food, partly because themselves would be found liars herein, and also there is a shame consequent to Gormandizing.  
In a neighbour sin, Men will glory in their shame; it is reported there are some grown to that Monstrous height of Impiety, that Men with Men working that which is unseemly, yet will declare their sin like Sodom, brag thereof amongst their confidents which one cannot conceive without horror and indignation. As for lesser acts of lewdness, they have worse than a Whore's forehead; for they are so far from being ashamed, that they will tell it out of their own accord. Were they ashamed when they had committed Abomination? Nay, they were not at all ashamed, neither could they blush, Jer. 6. 15. This is the highest degree of sin, which it must be a long time before any can arrive at; and even they had a foregoing modesty which they broke through and overcame; but the general course of transgression is, that those sins which may be hidden, whereof none knoweth but a Man's own self, are not made the subject of Ostentation or Apology; for there is no need of hiding that shame which is not visible. And therefore because Gluttony may be practised secretly it is not justified openly, nor hath it owners and advocates: This doth somewhat manifest that every sin is attended with shame, and also there is the witnessing of our Spirit that the Judgement of God is d●e against them which commit such things. Those which may be hid, none (except the Monsters aforementioned in humane shape) will speak out to vindicate them; but what are open and themselves are conscious of, there they seek for Excuses and Mitigations, or to shelter themselves under the Multitude and Fashion; However, the inward disgrace doth some what▪ afflict which is another thing that embitters the sin of greediness, and is the rich Man's portion.  
Be not amongst Wine Bibbers, amongst riotous eaters of Flesh, for the Drunkard and Glutton shall come to Poverty, Prov. 23. 20, 21. He goes further than his condition will conveniently bear, so becoming subject to want and contempt. To prevent this he is forced to shift and use indirect means; having no regard to Honesty or Truth, he tries any way to get what may gratify an inordinate Belly, which again devours it as fast; the pleasure vanishes in the Throat and the Meat is cast out into the draught. This alone cannot make sufficient compensation for weariness of body and contrivance of mind, which way to remedy a loss or forecast more gain; and when obtained to consume it all presently in a good Dinner or two, this must be imprudence: To see no fruit or increase of his labour, to lay up nothing for Children, and there are other like mischiefs which more than weigh down all that small and seeming good of excessive eating: Such kind of considerations prevail with the greater part of Mankind to abstain from it. They generally go over to the other extreme, for they rather defraud themselves to scrape and hoard up. It is strange that a reasonable creature should not hit upon the right mean between both, but from one evil runs to another; He might eat and drink, and make his Soul enjoy good in his Labour, Eccles. 2. 24. But because that doth not give full satisfaction, which was designed only to refresh, therefore he falsely seeks for it in another sin of covetousness. Even those people who are but little governed by Reason, less by Faith, but principally led by sense and example, yet have a low esteem of that good which arises from immoderate eating.  
It makes dull and heavy, it causeth a gross understanding and weary mind, and takes away Mirth. Nature rejoices when it is relieved, not when oppressed; God hath given great variety of his good Creatures for our benefit and comfort, Gen. 1. 29. Gen 9 3, 4. 1 Tim. 4. 4, 5. And hath showed an excellent way of enjoying them in his Word, Ye shall eat in plenty and be satisfied (not clogged) and praise the Name of the Lord your God, Joel 2. 26. Blessed be his Divine goodness, we have more precious promises under the Gospel; but however are so to receive the things pertaining to life, that we may more cheerfully perform this duty. But if the heart is overcharged with good Victuals, than it cannot be lifted up in thankgiving; This would be a sinful and horrible abuse, though too common amongst the Worshippers of God; who on their Solemn feast-days in memory of our Redemption accomplished by our Lord Jesus Christ, instead of an offering of Praise to a Spiritual and Holy Being, as if they were to Sacrifice to Men of like inclinations with themselves, do then load themselves with good cheer. This is the day which the Lord hath made, we will rejoice and be glad in it, Psal. 118. 24. But some are so pressed with fullness that they cannot; and if they are forced to raise that with the help of strong drink, this is not Spiritual Joy but Sinful Mirth. Do ye thus requite the Lord, O foolish People and unwise, By keeping the Feast with the leaven of Sin and Wickedness? Is that your tribute and return of praise, to provoke him yet more? Is that a seasonable time of Rioting and Drunkenness, when you should put on the Lord Jesus, and make no provision for the flesh to fulfil the lusts thereof, Rom. 13, 13. 14.  
When one is puffed up with Sensuality, he is apt to disregard the things of God, and they have not a due impression on him; which seems to be the reason of such strict precepts against it, for that is the evil of sin, to turn away the heart, or to stifle that awe and sense of God we should always have upon our minds; and we are to prevent all degrees tending towards it, so the single acts of intemperance are to be carefully avoided. It is necessary to repeat again our Lords Command, the words of expressing it are observable; Take heed to yourselves least at any time your hearts be overcharged with surfeiting, Luke 21. 34. At every Meal use the utmost caution, for you can quickly run over to excess. It was noted of the Wicked Gnostics of feeding themselves without fear, Judas 12. They had no regard to the sin and danger, which doth easily beset our Feasts. There are also corrupt cravings within which would betray into it: if resisted they will at length lose their force and importunity, but if yielded unto, they will be more urgent. If this sin deprives of a Kingdom, and hinders from present Happiness, may it not rightly ●e named a deceiver? Which supplants a Man twice, bereaves of good here and hereafter. And who will continue herein is a profane Person, as Esau who for one morsel of Meat sold his Birthright, Heb. 12. 16. All the dainties of the whole life long are not so much to Heaven, as that single mess of Pottage to a temporal inheritance; May he not be styled profane in that he defiled the Temple of God, by making use of his body only to receive superfluities in, to fill and empty it again? Let him not deceive himself, if he seemeth to be wise in his own conceit, because he hath something in hand by eating to the utmost and of the best; he doth see others abstemious neglecting the body, not valuing his Luxury, but he doth not perceive they get any thing by so doing. As for his part he is for satisfying the flesh to the very full, for he is sure of what he puts into his Mouth: But this Wisdom of the Glutton is foolishness, and so will appear in the end. When he shall come to be rejected of God for his past delicacies, how fain would he enter into those good things prepared for such, who through grace qualify themselves here? but who neglected that for inordinate trifles which then utterly disappear, he will have sufficient reason to take up an exceeding bitter cry, when the Lord will not pronounce on him the eternal Blessing.  
If there is so little good to be had by this, Will another kind 
Of Drunness.  of excess afford more? Come and see. By Drunkenness is understood when one drinketh so much as to lose the free use and exercise of his reason. God hath made Man for himself, endued his mind with faculties and expects to be glorified by them; now when these are rendered unable for that, he is dishonoured, his will is contradicted, which is a provocation of his most excellent Majesty. Herein is some of the evil, and the sin is in being contrary to his revealed Word and Command, Woe unto them that rise up early in the Morning, that they may follow strong drink, that continue till night till Wine inflame them. woe unto them that are mighty to drink Wine, and Men of Strength to mingle strong drink, Isa. 5. 11, 22. Whom God Curses, Man Blesses; for who is esteemed a more worthy and honest Person, than he that will not balk his Liquor? Surely those were strange times much differing from ours, when Paul wrote, Not to keep Company, if any Man that is called a Brother be a Drunkard, with such an one, no not to eat, 1 Cor. 5. 11. But now if a Man is not a Drunkard, he is not thought fit to keep Company. He is a dull Fool, and who will come near him? So much we (who call ourselves Christians, and in things which do not relate to Lust are admirers of Antiquity) have varied from the primitive Fashion. Then they that were Drunken, were Drunken in the night, 1 Thes. 5. 7. but in this Age at Noonday they will Reel and Stagger in the Streets: Frequency takes of Admiration, and they shall not be esteemed the worse for it: Whilst the Liquor is working within them, they Foam out their own Shame. When the time of Brutishness is over, and their reason returns, Dan. 4. 36. they will boast thereof, and for Confirmation will own it with an Oath to put the Matter out of question. These kinds of exploit afford much Merry and jocular Discourse. 'Tis become fashionable, both talked of and practised by the Gentiles of our time. Wherein they think it strange if others of alike Birth and 
1 Pet. 4. 3, 4.  Education Do not run to the same Excess of Riot, speaking Evil of them, or fancying them odd and different sort of People. But doth not this imputation fall back upon themselves? For what are they when the distinguishing Faculty is lost? Is that becoming the neatness of a Well-bred Man to be sitting at Tables full of Vomit and Filthiness, so that there is no place clean? Isa. 28 8. To be encompassed with a Cloud of Smoke, and the Defilements of Drink and Spitting. A goodly Argument of true worth to have nothing but shameful Sp●●ing for their Glory, Hab 2. 16. They have the greater number on their side. If only some few Persons, they would be as Monsters; but because many are so, therefore they would have it praise worthy, and of good Report. A strange way of Reasoning! for at this rate the more universal an Evil is, it would lose its Nature, and become a greater Good.  
It hath been the subtlety of Satan, who setteth up his Kingdom against that of Christ, to get the multitude over to his side, and to make an outward appearance of Happiness. Thus he persuades Men to that which is neither right nor good: In the great Temptation to Drunkenness, he is not wanting to suggest all the Conveniencies thereof, but the Evils are cunningly concealed. As it frees from Care and Sorrow, removes heaviness from the Heart, making that light and cheerful. It takes away Fear and every thing that vexes: Especially it doth pacify those grumble of Conscience, which is imagined a mighty Privilege; for as those are irksome and grievous, so it can be no small Comfort to be freed from them. And then it exceeds all other Pleasures, because of longer continuance. Other sinful Delights are quickly vanished, but Drunkenness doth endure for a considerable time, all is Mirth and Jollity. What Delight can be compared to this, which may be had every day, and takes up the greater part thereof? Who but a morose ill natured Fellow would not oblige Company upon such pleasant and easy Terms? Doth he not deserve to be thrust from the Fellowship of mankind, who will not comply with them in a thing so much for their Happiness? Away with Seriousness and Morality, which makes dull and miserable. Do not reproach us with breaking the Law, for God giveth Wine that maketh glad the Heart of Man, and the Lord Christ was present at the Marriage Feast, where 'tis supposed they had well Drunk. He hath given great Liberty, and if we do transgress that, he is merciful to forgive, and we hope he will. God would have mankind be Happy, and we do only endeavour to be so.  
This last is true, but then they should go in the way he chooses, and not despise his Wisdom, or distrust his Faithfulness, as if he did not know how to bring them to Happiness, or would deceive therein. If they will follow after those means themselves have chosen, they will be certainly deceived. Sin hath this advantage that it loses nothing for want of setting of; if out ward show and noise (as this is the Rule whereby the World judge) will recommend a thing, there is sufficient. Look not upon the Wine when it is Red, when it giveth his Colour in the Cup, when it moveth itself aright, at last it biteth like a Serpent, and stingeth like an Adder, Prov. 23. 31, 32. Wine is a Mocker, strong drink is raging, and whosoever is deceived thereby is not Wise, Prov. 20. 1. It Promises much Pleasure, and yields little, but hath more Pain and Torment, both at present and hereafter: This is the Deceit, Men only look upon the seeming good it brings, not putting the Evil in Balance therewith.  
Conceive it altogether in the Beginning, Middle, End, with its further consequents. In the first is somewhat of Delight, yet the Pleasure of drink Perishes in the Draught, and who would value such a sudden Enjoyment? As long as they continue within the bounds of Moderation, it is none of the Pleasures of sin; but to go over there is difficulty. When one hath drunk sufficient for Thirst and honest Refreshment, to drink yet more is Torment and Violence: The other Glass is taken off with as much unwillingness as a physical Potion: What Artifices are used to shift a turn or two? Several Circumstances do manifest that it is painful and irksome to drink to Excess.  
'Tis only so to pun● Drunkards, who are weak headed, and do not Practise it, but not to those who are strong and constant. But was it not after this manner even to them, when they first began this Trade? To use their own Phrase, Was it not some time before they could be thoughly brought over to take off their Liquor kindly? The Stomach doth not presently admit of Excess, and there must be many successive Acts to produce the habit of Sottishness, which were hard and unpleasant. Those cannot brag they have served the Devil with that which cost them nothing. If such be the Wages of iniquity at present, where he promised all Delight and Smoothness, they might suspect further on, where he hath nothing to say. By degrees, that reluctancy and Aukwardness goes of, the Body becomes disposed to receive such a quantity without foregoing qualm or disturbance: And then is Pleasure in the beginning of the Sin: Yet that past trouble is to be put in the Scale over against it. Now it is habitual and easy. Here again constancy takes off the Delight, for if one daily partakes of choice things, he loses the Savour of them. It is granted, that the Pleasantness doth not consist in the drink, but that is in the Effects thereof. By giving a present Freedom from Evils and Enjoyment of Mirth, unless the Man is dead Drunk, the fancied Happiness of whom is the same with that of a dead Palsy, which is not sensible of Pain. But in the lesser Act thereof is discovery of Shame, Folly, and Madness. It is described, Prov. 23. 33, 34, 35. It ends in Sleep, out of which he awakes in Sickness and Regret. Trouble and heaviness possess again their ancient Room, and are the worse for that little time they were driven out. Nothing remains of Yesterday Delight, which seems as if it had never been, but the Bitterness and Gild survive. The first may be cured by one days Abstinence, the other is not so easily shaken off.  
That Self-Condemnation for what is past, and the fearful Expectation of what is to come are not a little afflicting; but the Sense of this wears away by Custom, and there is no such Remedy to take it off sooner than this Sin. The Suggestions of Conscience at length are effectually stifled by continual drinking, which doth harden against Conviction, and transform the Soul into Stupidity; this is esteemed a wise and cunning device: Which yet doth not take away, but only keeps the Danger unknown, till it is fallen into. What advantage is it to go more quietly and undisturbedly to Hell? Those who would have it so now, when they come there, the same will be their Torment. They are vexed now, if any would interrupt their Course; then they will be plagued, that they did not hearken to those who would have done this best Act of kindness. Yea they made their Hearts as an Adamant stone, lest they should hear the Law and the Prophets, which the Lord of Hosts hath sent in his Spirit by the former Prophets: Therefore came a great Wrath from the Lord of Hosts. Therefore it came to pass that as he cried and they would not hear, so they cried and I would not hear, saith the Lord of Hosts, Zech. 7. 12, 13. In the days of their Flesh, they will not hear God's Word, his Ministers, and his Spirit within; but when the day of Judgement is come, they shall call upon him, and he will not Answer, Prov. 1. 28. As for those Cups they are now so forward to drink, to put all Sense of this out of their Minds, for all their Policy, one will be even with them; For in the hand of the Lord there is a Cup, and the Wine is Red: It is full of mixture, and he poureth out of the same: But the dregs thereof all the wicked of the Earth shall wring them out, and drink them, Psal. 75. 8. Notwithstanding all the Wisdom and Consultations to be had amongst jovial Acquaintance, you had better now foresee the Evil, make haste and escape from it; then continue unmindful till it shall overtake you, for than you will neither be able to avoid, or put away the Sense thereof.  
Perhaps you will set at naught this Counsel, and call to thy Companions, Come ye and I will fetch Wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, Isa. 56. 12. I have hitherto been Drunk sometimes, but now I will more often: Let not the Sun go over our head, but see some Tokens of our Joyfulness. We are young and have much time before us, let us make use of it.  
Do not reckon too fast, for unto whom was it said, but him that counted upon many years. Thou Fool this night thy Soul shall be repuired of thee, Luke 12. 19, 20. Whatever your Age is, if you go on after this manner, you know not how soon you may be cut off: Some will reply they do not Care, a short Life and a merry one, as long as they live they will be joyful. This is not in their Power: For all high Pretences and Talk, you have many sad damps amidst all your days and nights of Pleasure. They cannot spend all their time in Drunkenness and Sleep. And the spaces of time between, they must fill up with business or Recreation, otherwise they would be inconsistent and tormented; for if not hardened with the deceitfulness of Sin, they are ever and a●on troubled with the pricking thereof. They may just keep the evil Spirit quiet by continual Action or Company, but not rejoicing is to be had unless by the help of strong drink. And therefore are wishing for it, but if daily followed, it would be no delightful Remedy: And also they would sooner fall into Sickness and Death, which however they seem to make light of, they exceedingly fear.  
Some have arrived to that degree of intemperance, that they are sick and disordered without giving way to it; such cannot abstain, though they shall hasten Death upon themselves, for they are in continual pain by drought and craving, They know not but Death may consign over to a greater evil, yet labouring under a real and present misery, they dare venture upon an imaginary and future Torment. They fancy Death may be as a sleep, and then it is rather to be chosen; or if an inlet to a future state, God may be more merciful than one is ware of, and there is some hopes of that, and therefore may run the hazard; for they are miserable in this life, that ended they may cease to be in their own imagination; however, let the worst happen, they can be but miserable in that which is to come. Upon such like thoughts (unless they are become altogether inconsiderate and do not look before them) they resolve to go on in their course if they die sooner or late. This the world calls bravery; Why then is it not so in him lying under a scorching Fever or Dropsy, who will drink as often as he can come at it, though he knows it will be deadly unto him? What Gallantry is to do that, which he is forced unto by the Tyranny of a base Appetite? They had rather expose themselves to the hastiness and uncertainty of a dissolution, then live long in a continued course of dullness and vexation. They make light of Death because they know not how to live, nor what it is to die; if these are signs of true courage, none are more courageous than the Sons of affliction, such as are discontented, in distress, or deep poverty, or the horse who knows not his end, and therefore rusheth into the Battle.  
Go to, thou that resolvest to take the full swinge of Drunkenness, Thou art but flesh; it is said, good liquor will make that thrive the better. The countenance indeed may be blubbed, and the body stretched forth to some bulk, in which some pride themselves, not knowing that it is like a Swine fatted with whey. A sad manner of thriving to grow worse; to increase in Bigness, and lose in strength; to be more full of grease and water, and to be minished from the true substance of flesh and 
Judg. 3. 22  blood. Instead of supplying the body with due moisture, to make it a mere puddle, as if the way for a bed of herbs to grow bette, was not to water, but quite drown it. An odd manner of taking care for the flesh, to set the jarring humo●rs more at variance; An unkind provision, to throw in what may sooner destroy it. When it is corruptible of itself, to make it more subject to corruption; and as if there were not sufficient already, to lay in a further stock of pains and diseases; By intemperance somewhat of health and strength is daily lost: Not to mention Fevers, Surset, and other violent distempers occasioned suddenly by one single act whereby many go down quick into the Pit, in the prime of Youth, when a little before they were lusty and strong; but there are other sorts which creep on by degrees, sending notice before by a little pain or illness that there is a greater approaching. The first make the noise of mirth to cease, but when sickness comes with full power, than all past joviality and delight will not yield a minute's refreshment; it may be whispered by companions in iniquity to take off the blame from themselves that this might have been if he were temperate, yet the judgement of Physicians and daily experience of the World sufficiently manifest, that by Drunkenness Men bring Sickness upon themselves, and do not live out half their days. He found himself sick and ill at several times, he drank excessively, which (like skirmishes before a battle) did proceed from the same Enemy, that now with united force Assaults him. Before it lay quiet within his Territories, but he hath stirred and furnished it with strength for the War. Men are apt to think it hard, that they should be sick when others of the same Age and Constitution are well. Indeed Acts of Providence in this kind are not so easily known, but here the Man himself hath been the cause thereof. Sickness is the natural effect of habitual Drunkenness: And it cannot be expected that the God of Nature, who Acts according to Nature, should alter his do, and work a Miracle to preserve those who are ungrateful and disobedient, as Drunkards are. Will they sin against his most righteous Laws, and yet be angry because he doth not hinder that mischief which falls upon them by so doing? Would they have their Bodies be as Brass or Iron to receive no hurt, however the Maker of them is provoked by being Instruments of iniqiuty? They might with as much Reason have him to be no God, as to take away his Power of revenging all manner of disobedience: But these are only foolish Imaginations. He that sitteth in the Heavens shall laugh, the Lord shall have the● in ●●rision, Psal. 2. 4. I will punish the World for their Evil, and the wicked for their iniquity, Isa. 13. 11. Let them say, or think whatever comes in their mind.  
And if they be bound in Fetters, and be holden in Cords of Affliction. Then he showeth them their Work, and their Transgressions that they have exceeded. He openeth also their ear to Discipline, and Commandeth that they return from iniqiuty, Job 36. 8, 9, 10. Thou who hast Sinned, resolve sincerely to do so no more. Throw thyself wholly into his gracious Arms. Commit thy whole Body and Soul entirely into his disposal. And then if thou diest, it will never be worse for thee in so doing. Who knoweth but he may raise thee up, and say to the Axe that is now laid to the Root of the Tree? Let him alone one year longer, and if he bear Fruit well; but if not, then cut him down. He may grant recovery to see, if thou wilt obey and please him by Godliness and Sobriety of living henceforward, and when the forbearance and Long s●ff●●ing of God doth not lead to Repentance; at length the final and irreversible voice will go ou●, ●ut it down, Why cumbreth it the Ground?  
Too many have not taken warning, but died in their Sins. In what a fearful Condition were they during the last Sickness? When they made Ship ●rack of their Body and Soul, and are just dropping into the Bottomless Pit. Their doom is written, 1 Cor. 6. 10 Gal. 5. 21. Drunkard's shall not inherit the Kingdom of God, and then they must go into another place, Whatsoever was not written in the Book of Life, was cast into the Lake of Fire, Rev. 20. 5. Those that do iniquity shall be cast into a Furnace of Fire, Mat. 13 42. Now Drunkenness is such, being a Transgression of the Law in the Old and New Testament. Deut. 29. 19 Isa. 24. 9 and 28. 1, 3, 7. Hab. 2. 15. Joel 1. 5. Luke 21. 34. Eph. 5. 18. It is not a thing of naught if taken abstractedly, but this Sin seldom goes single. Like the unclean Spirit, it taketh to him seven other Spirits more wicked than himself, it hath worse Sins and Abominations going along therewith. As hardening one's self against God, profane and idle Talk, vain Swearing, Lust, Lying, readiness to any mischief. What evil hath not the Drunkard done? Even righteous Lot was betrayed to commit Incest with his own Daughter. When a Man is in this Condition, he hath no fear of God before his Eyes. He is not himself, but inclined to all manner of Sin, which he will commit according as he hath opportunity and invitation. Let not the World say it is a small Sin, for it is great in the consequent Evils, and the wrath of God is plainly revealed against it.  
There is no Reason why Men should follow it with such Greediness: know ye what ye do, To bring on yourselves swift Destruction? to plunge yourselves yet sooner into it? You are sensible of the evil and inconveniency of this present Life occasioned by your Sin, and will you to be rid of that thrust yourselves into greater? This would be as ridiculous madness, as to divert the Pain of a cut Finger, to pour scalding Oil upon the whole Body: There is a better way showed by taking away the cause of the Grief, which you are exhorted unto, and to prevent all the Misery. You cannot endure Thirst, how then would you like to be in that place where he is, Who wants a drop of water to cool his Tongue? Luke 16. 24. If you could have a short and merry Life, that would no more make amends for a sad Eternity than a single pleasant dream, now doth for an hundred years' Misery.  
There is a Drunkard who thinks he shall escape; because he is no Murderer, Extortioner, unjust Person, he pays every one his due, and is no Man's Enemy but his own, he is of the good natured sort, for he cannot endure quarrelling, but prevents it in the beginning, and is a Peacemaker. He abhors Malice, Envying, Strife, and hath several good Qualities. Perhaps he is ungodly or a Swearer, but if not: In Truth so far thou dost well, thou comest near being qualified to be one of the Saints in light; Yet lackest thou one thing, Go and put away thy Drunkenness, forsake all thy Companions in evil, come and follow Christ, and thou shalt have better Fellowship in Heaven. Many will go away sorrowful at this Saying, for they think the other sufficient, and this the only Delight they have, which they care not to part with; then they have no Lot or Portion in the Kingdom of God. Neither let them think they may retain it throughout their Life, and leave it off in Old Age, when they cannot Taste what they drink; or in Sickness when their Stomach will not bear it, than they will repent of their former Excess. Thank you for nothing, you will Sin as long as you can, and when not able any longer you will leave off. Is it good that God should search you out? O● as one Man mocketh another, do ye so mock him? Joh 13. 9 He will certainly do it. Neither will he be imposed upon by the foolish Craft, you think to use. The Grace of God that bringeth Salvation hath appeared to all Men, teaching us that denying ungodliness and worldly Lusts, ne should live soberly in this present World, Tit. 2. 11, 12. It is no denial of a thing, when one cannot make use of it; neither is it living soberly in this present World, when he is going out of it. Such Temperance as God is well-pleased with, and will Reward, must be exercised in time of full Health and Vigour; when the Man might run to the same Excess of Riot with others, but obedience only shall restrain him, not Bodily infirmities or other worldly Reason. 
Zech. 7. 6.   
From what hath been already noted it appears, that there doth not arise such a mighty Gratification from this Sin: The 
See Ant, p. 284, 285.  Delight is not till, as commonly said, the Senses are lost; so when the Man can least discern between Good and Evil, he most admires it. They are worse natured, who require such hard and unpleasant things of their Companions, who press that upon them which is received with Abhorrency as Sink-water; but no fault is in them, who refuse to comply with a base Humour. Such would account themselves good and kind Souls, the Promoters of Happiness, who are the only Authors of uneasiness and Vexation: A monstrous absurdity and reversal of the Nature of things. When the drinking is contrary to all Law, those are reputed the principal Engines of Mirth who do compel; but who suffers it, is made the Object of Reproach and Laughter. It is so among  Youths, and the Beasts of the People. Others do use the method of fair entreaty, and exasperating Expressions to entice unto sinful Compliance. And if after all the Man will not yield, an ill Character is fastened on him. When he is solicited, it comes into his mind. How can I do this great wickedness, and sin 
Gen. 39 9  again God? Here he is put to his Choice, Whether he will please vain and sinful Men, or the Great and Holy Lord Governor of the World, who would have his Laws observed, they would have them broken. If he is out of their sight, yet he both sees and knows what they do. And he would be also in their knowledge, if they did not use such abominable means to stifle and deface it. But if they can apprehend any thing of his infinite Perfection, Whether it be right to obey his , rather than comply with their wicked Humour, Judge ye. They must acknowledge him their Superior, and they could not take it well if any thing beneath themselves should be preferred before them. It is no Moroseness of Temper to refuse obliging, a Man that shall die, and the Son of Man that shall be as Grass, If by so doing he must displease God his Saviour, Who stretcheth out the Heavens as a Curtain.  
To incur his displeasure any way must be upon dangerous terms, but here they are not so acceptable or easy: If it be such a pleasure to drink, Why are you angry it should be sifted out and examined? If destruction and misery are in their ways, why are Men enraged it should be found out and discovered? Would they rather fall into it, then be told off their danger? They cannot endure to be persuaded of from their deceitful Vanities; Away with this turbulent Fellow, it is not fit he should live. There is but little good to be had in this World, and he would bereave us even of that. It doth provoke and set the World in a rage to strike immediately upon their lusts. When the two prophet's shall have finished their Testimony, and shall be killed, than they that dwell on the Earth shall rejoice over them, and make merry, and shall send gifts one to another, because these prophets tormented them that dwelled on the Earth, Rev. 11. 10. Elisha was accounted one that troubled Israel, 1 Kings 18. 17. The History of the Prophets, Christ and Apostles show what an esteem the World had of them, and how exasperated upon the account of their faithful dealing; who did best deserve of the World, were least accounted of by it. How hath the God of this World blinded the eyes of Men that they should evil entreat, kill and stone the Messengers of their Peace and Safety, even the Servants of the Most High God which shown unto them the way of Salvation, Acts 16. 17. It is no new thing under the Sun to have evil recompensed for good, that those should not be thought fit to live amongst Mankind, who are most instrumental to their welfare.  
Sirs, ye are deluded with a false appearance, and if ye lay hold of that, ve lose ●he true happiness. The present deceit is used for an ease or remedy of the evils of life; but would it not be better to be without some of them, and have a more excellent remedy for the rest? God forbidden that any should take away the true delights of the Sons of Men; but the● are put in mind to remove those false ones which are not of his ordaining and to place his instead thereof, which when themselves have ●●ly ●asted, will affirm to be better. You are not forbid strong drink, nor Wine, but only shown a more excedent way of receiving them; You are required to be Men still, to abide in that ho●our you are endued with; otherwise, ●ou would be like the Beasts that Perish. Several are as lovely to behold and if your understanding were set aside, you would become as one of them, which this sin doth for the time: I● is hastily said, He that drinketh least, drinketh like a Beast; to which it may be added by way of return, he who drinketh most, drinketh like a Sow which is filthy and abominable of all fore-footed Creatures. Into a low degree, even the worst of them he is degenerated; for in the greatest parta●e to be seen some footsteps of pure and uncorrupted Nature, they do not eat nor drink further than does them good; and if Man would be well according to his sensitive part (which he is not to rest in, but ascend higher) ask now the Beasts, and they shall teach thee, Job 12. 7. He must receive sustenance in the same manner as they do; There are some would fain have the stupidity & inconsideration of a Beast, and yet would not be contented with the like Enjoyments Who would have their reason banished, for that is the Seriousness and Morality they cannot endure; They know not what conduces to their Perfection and Glory, they are willingly ignorant that this assisted by Grace tends to an Immortal and Happy Being, if they would suffer themselves to be guided by it: Take away Thought and Consideration, Man is like a wild Ass' colt, which sports for a while, but afterwards is heavy; so he may frolic it a little in his younger days, then become dull, and spend the greatest part of his life void of true cheerfulness; and that ended, a wor●e thing may befall him.  
For Psal. 104. 15. John 2. 10. Which are commonly alleged in vindication of this sin, when it rather argues of more Ingratitude and Disobedience. Our Gracious God hath given this good creature for necessary refreshment and honest cheerfulness, so there is no waste or disturbance to reason. But if Men will not be content with this Liberty, and when God hath ordered they shall drink no more after these ends are answered, if they will go further to add Drunkenness to Thirst, Deut. 29. 19 To force down more after they have well drunk already, and have not the least Appetite, there is the provocation of this sin. Nothing exasperates so much as abused favour, and because God hath been good therefore for Men to be more wicked, this makes sin to be exceeding sinful. He is most displeased with those which are committed against his lovingkindness, and therefore because he hath given great liberty to transgress that, and to presume upon his being merciful to forgive, is a perverse way of reasoning, and makes the sin seven times greater. To hope that God will forgive give such Malicious and Presumptuous Offenders or Despisers is in effect that he will prove a Liar; But I will punish you according to the fruit of your do, saith the Lord, Jer. 21. 14. Every Man's sin would be pardoned, if hopes or wishes alone would induce the Lord to pardon them; In truth he is what he hath proclaimed himself, The Lord, the Lord God, Merciful and gracious, long suffering, and abundant in goodness and truth (i● so, he is to be believed what he saith further) keeping Mercy for thousands, forgiving Iniquity, Transgression and sin, and that will by no means clear the Guilty, Exod: 34. 6, 7. His mercy is confirmed more than ten times before this of Judgement comes. Think not this last hard, O ye Transgressor's; 
Luke 21. 22. Rom. 3. 5.  for whether is meet, you should turn away from your ●ins, or God should divest himself of justice and Truth rather than punish you for the same? Which can he most reasonably expected, either yourselves must go into Hell, or that the Words he hath spoken shall come to naught? God hath spoken once, twice have I heard this that power belongeth unto God, Psal. 62. 11. Though hand join in hand, the wicked shall not be unpunished, Prov. 11. 21. Do not think to trifle with him, for he is a Righteous Judge, and a Father only to those who perform unto him the Obedience of Children.  
As for the other vain Imaginations the Drunkard hath, they 
Antep. 288  are grounded upon unbelief or desperate folly. He cannot be so senseless to conclude, it shall happen to him according to his unbelief, that there is no future State, only because he thinks so, or would have it so, and thus make void the fixed decrees of Almighty God with his own weak fancy or fruitless desire. If he is unbelieving now, and so resolves to continue, the first thing that shall convince of the mistake will be his own woeful experience; but when this shall teach him, his condition will be without hope or remedy. It would be a more wise way to believe and so avoid, then to go with an evil heart of unbelief, till death delivers him over, where he shall be forced to believe and tremble, and afterwards see and suffer. But if he hath not quite lost his Faith, he must be convinced of a more foolish manner of Acting. He abhors and cannot endure his present Life because it is miserable; there is the same Reason, he should not thrust himself forward into the other; for if the Punishment of Sin is now so grievous, that Men would do any thing to be rid of it, what will it be hereafter when 
Jer. 12. 5.  God shall stretch forth his Arm to take full Vengeance on the Workers of iniquity? These had better take warning; God hath given them a space to repent of their Drunkenness. Be sure to comply with his gracious purpose, make their Peace with him, lengthen out their time by all lawful means, to prepare the more for the Bridegroom's coming. But if they will go on in their own former way, they shall Taste and Feel this to be true. Their Grapes are Grapes of Gall, their Clusters are bitter. Their wine is the Poison of Dragons, and the cruel Venom of Asps, Deut. 32. 32, 33.  
What hath possessed the minds of Men to be so in love with this Evil? All are not, for Turks and Infidel's are not so guilty thereof as the Christian World. A Company of People who profess to believe the Scriptures in which are contained severe Threaten against this Sin, yet they most of all do commit it. The Laws and Prescriptions of Heathen Deities and false Prophets throughout the World are observed; but here in Christendom Men do not obey the Commandments of the Lord and his Christ. The words of Jonadab the Son of Rechab, that he commanded his Sons not to drink Wine, are performed, Jer. 35. 14. But our bountiful Lord hath permitted the good use thereof with this charge, Be ye not drunk with Wine wherein is excess, Eph. 5. 18. Yet Men have transgressed his Voice, wherefore the R●chabites may be their Judges, and it will be more tolerable in the day of Judgement for Mahometans and Idolaters then for this sottish Generation. ●O foolish People, who hath bewitched you that you should not obey the Truth, before whose eyes Jesus Christ hath been evidently-set forth crucified among you? Gal. 3. 1. All of you hear him Preached, and some have drunk of the Cup of the Lord; yet you resort again to the Cup of Devils, by Drinking after such an excessive manner, as they of old did in Sacrificing to Evil Spirits, which also now chief gratifies them who prompt to sin and disobedience.  
If we did allow for the Temptations of Drink and Company; yet the loss of God's Favour, Peace of Mind, and health of Body will not be sufficiently recompensed with that pretended converiency. Look not only upon the good colour of the Liquor, nor hearken to the Merriment of Companions when they are at it, but consider the en● Think upon the whole life and way of those jolly Persons, and then tell me whether drunkenness is not prejudicial to Man's Happiness? But couldst thou ●eep into the Chambers of Death (as that may be done by Faith) and see those poor Souls who were once Drinking and making Merry on the Earth, the Pit hath shut her Mouth upon them, and now they are full of Anguish and Indignation for their former Folly; There remains still the like Threatening to the Drunkards of England, the Drunkards of England shall be trodden under Feet, Isa. 28. 3. For the Judgement of God is the same against all Nations, Times and People who commit the same offence. Why will they not be persuaded to come out of such a way? To draw off from so great a danger? When Israel saw the Egyptians dead on the Seashore, the People feared the Lord, and believed the Lord and his Servant Moses, Exod. 14. 30, 31. And have you not known some who have been as it were drowned in a Flood of Drink? Who have brought themselves into the Dropsy and other Diseases, and several ways have came to an untimely fearful end? And will you not fear the Lord, and believe on the Lord, his Son, and Apostles, who make mention of worse things to come hereafter than what we see commonly happen? How oft is the Candle of the wicked put out? And how oft cometh their destruction upon them? God distributeth Sorrows in his Anger, Job 21. 17. How many have we heard to have killed themselves with Brandy, who have burnt up their own Vital Spirits with the greater heat of Liquors, and by innumerable Accidents have been hastily cut off, and all occasioned through Intemperance. Job calls it their Destruction, for themselves are the Author of it; and is not God displeased with men's do after this manner?  
Some may be apt to say, this is too home: But it is too trueby sad and daily experience, and fit to be observed that all henceforward may take care to themselves. Examples should be taken Notice of, and Written for our Admonition upon whom the ends of the World are come, 1 Cor. 10. 11. In this Generation also where Drunkenness doth abound, and the Men are settled on their lees, Zeph. 1. 12. If any hath a real love and compassion for Mankind, he is not to be blamed if he doth use the most plain and obvious expressions, to prevent those evils which come upon them by their Sin and Folly. Any words are more tolerable then to suffer the thing itself; Several will find fault with this way of Writing used in this Chapter especially; But they are desired to consider likewise, how the stile of Scripture runs exactly according to those Times when it was first Penned, and that is to be the Rule of all after Ages. If others think that here it 
Psal. 119. 42.  hath been varied from, when those common say and excuses were inserted which are not to be found in the Word, yet there it is said, Answer a fool according to his fully least he be wise in his 
Prov. 26. 5  own conceit. It hath been endeavoured to convince them in their own way of Arguing; for why should Wickedness brave it out and pass uncontradicted? We have assurance, that one time (yet to come) All iniquity shall stop her Mouth, Psal. 107. 42. The means to accomplish which is to take off that Colour and Varnish of Reason, to discover that plausible show of Wit with which Men countenance their Sin. For he flattereth himself in his own sight, until his Iniquity shall be found to be hateful, Psal. 36. 2. Which hath been here somewhat manifested according to the Ability God hath given.  
Let the Mad and Frantic World pause for a while; why, you may continue Men still, and yet go in another way: You may still retain the same Affections and Desires, and have them at present in a good manner contented; however, you may refrain for a little while from the full Gratification of them. You are now all for good Drink, the prescribed Measure is now much better than excess, but for further encouragement Our Lord said just before his Passion, I will drink no more of the fruit of the Vine, until that day that I drink it new in the Kingdom of God, Mark 14. 25. And in this Mountain shall the Lord of Hosts make unto all People a Feast of fat Things, a Feast of Wines on the lees, of fat things full of Marrow, of Wines on the lees well refined, Isa. 25. 6 Indeed, such gross and sensual Pleasures are not to be expected in Heaven as result from Eating and Drinking; even here it is said well refined: But undoubtedly others will be substituted in the Room, which shall more refresh then these do now, according to what another Prophet saith, Their heart shall rejoice as through Wine, their heart shall rejoice in the Lord, Zech. 10. 7. It shall give us alike satisfaction as Wine doth now, but as much greater and of longer continuance as the Infinite and everlasting God in whom all fullness dwells, doth exceed that little and empty delight which is now to be had from the Creature. The Spirit of God condescends to our Infirmity, and exhorts to his Obedience by promising the same things which we now eagerly desire after. Who is all for pleasant Drink, hath the very same invitation to follow after the things of his Kingdom. If the Drunkard will leave off his sinful Courses, he shall find more content and less inconveniency; moreover exceeding great and Eternal Happiness hereafter.  
Perhaps he will say, he hath been so long used to it that he cannot. Indeed a wicked habit is not quickly or easily shaken off; it crept on by degrees, and will stick close, but there is an absolute necessity. Except ye repent, ye shall perish, twice asserted, Luke 13. And that is a through change of mind and reformation of Life; if he hath been guilty of Drunkenness, let him ask Pardon for it, and be so no more. Seek for the Grace of God, which is sufficient to subdue the power of this or any Sin. The Man must be sure sincerely to labour together therewith, and endeavour to be freed from Sottishness the same way he got it; let him daily deny himself somewhat and abridge a little of his wont Measure; by this means he may be at length free from it.  
It is commonly pleaded by him, who lies under a custom of sin that he cannot forsake it; So he flatters and beguiles his own Soul, that either God will not require him to do an impossible thing, and therefore he shall be excused; or he is an hard Master to shut a Man out of Heaven and cast him into Hell for a thing he could not help. But O wicked Servant! Wherefore dost thou to keep thine own wickedness accuse God foolishly and falsely? For he will not lay upon Man more than right, that he should enter into Judgement with God, Job 34. 23. Repent, if peradventure the iniquity of thine heart may be forgiven; Consider seriously, thou alone hast wilfully brought thyself under the Power and Slavery of Sin. By former hardening thy heart, and not hearing God's Voice, when thou hadst more strength, and sin less; At the first entrance upon the Practice of it thou couldst more easily have not done, then done it; after thou couldst refrain with a small irksomeness, till sin at length began to prevail through thine own neglect to resist, and willingness to entertain it. And because it is more difficult to part with, thou concludest impossible; No habit, however long in contracting is impossible to be removed, it may be done though with difficulty. It cannot be done in an Instant, but may in Succession of time. There is none so far gone in the Disease of Drunkenness or other Sin, but there is hope of Cure; Wherefore those Sinners are required to attend to the exhortation, Rom. 13. 11, 12, 13, 14. Take the Bible into their hands and read it, whether they will hear or forbear, it hath been here enforced with Motives out of the said Book; if h●y neglect, it is at their Peril; they are Children of Darkness; But let us, who are of the Day be Sober, putting on the Breast-pla●t of Faith and Love, and for an Helmet the hope of Salvation, 1 Thes. 5. 8. And these things even now will give us more comfort and Satisfaction, than they can meet with in Stupidity and Drunkenness.   

CHAP. VIII.  
Of Adultery, Fornication, Uncleanness, Lasciviousness.  
THese are some of those Works of the Flesh, Gal. 5. 19 21. Of the which they that do such things shall not inherit the Kingdom of God. But what present Good do they bring in recompense of so great a Loss? It is surmised much, because of the inclination in Man's Nature to these Lusts; they do likewise beat strongly upon the outward Sense, and it seems hard he should be restrained to gratify them. It is the most intense Delight Man enjoys, and why should he not find some Pleasure amidst so many Evils and Miseries of Life? All Flesh consorteth according to its kind, and must Man who hath the same Tendency be hindered from it? Were those Desires put in only to torment him, in that he must not Act accordingly? Doth God, to magnify his Power and Pleasure, command him to abstain from that which by the Law in his Members, he is bound to obey? And then how much Pleasure and Mirth doth the Discourse thereof afford? More is fancied in the Act and Fruition.  
The present Design requires to set forth Sin in its utmost advantage, and there may be other Circumstances conceived, but allowing for all the Delight thereof; yet this is not that Good thing, which is set before the Sons of Men. Indeed Sin is improved to the utmost: Though its Followers with all their Wit and Contrivance cannot find out any new Pleasures, yet what they have already they manage with so much Skill, that they receive as much Delight from them as possibly can be had, and yet all comes short of the True Happiness. As for these Fleshly Lusts, the trouble and expectation going before, and those Inconveniencies and Evil afterwards, will more than exceed the sudden Complacency. The Gall is much more than pure Honey, if any is to be found, which is little, like that at the end of Jonathan's Rod, 1 Sam. 14. 43.  
Many of them which used curious Arts, brought the Books together and burnt them before all Men, so mightily grew the word of God and prevailed, Acts 19 19, 20. And there is the same Reason still, that those Printed Songs, Romances, Play Books, which propagate Sin in the World, and in an implicit manner (under heathenish Titles) call to question God's Justice and Truth in giving Laws to mankind, should also be burnt, as those are, which contain scandalous Reflections upon the King and Government: And so accordingly they would be thrown into the Flames, if the word of God did now so mightily grow and prevail, as it did in those first and purest times. But seeing they are still extant to corrupt the Minds and Manners of People, something is to be said more particularly.  
Behold in this thou art not just, I will answer thee, that God is greater than Man: Why dost thou strive against him? For he giveth not Account of any of his Matters, Job 33. 12, 13. He doth more exceed the greatest Monarch than this vast Globe of the World, a single Dust of the Balance; and is not bound to give the least Account of whatever he enjoins us. Therefore shall ye keep my Commandments, and do them, I am the Lord, Leu. 22. 31. Present and cheerful Obedience is to be paid unto him, without perverse Dispute of corrupt Minds. By Faith Abraham when he was called to go out into a place which he should after receive for an Inheritance obeyed, and went out not knowing whether he went, Heb. 11. 8, 9 Who believes in God that form him, if he would be justified with faithful Abraham, must perform his Commands how contrary soever they appear to Flesh and Blood, if he doth not presently understand, wherefore the Lord should require such things, as he doth commonly make that known afterwards. The Servant is to do, not to examine the Will of his Master. But who who is like unto the Lord our God, who humbleth himself to behold the things that are in Heaven and Earth? Yet condescends to that (which the proud Men of the World will not) as to permit his Servants to reason of his righteous Acts, 1 Sam. 12. 7. and to judge of the equality of his ways, Ezek. 18. 25. and for those who despise this manner of Goodness, there is severity reserved in store.  
The Case in hand seems opposite to carnal Reason, because Flesh will argue for fleshly Lusts; nevertheless take it not quite away, but only its Prejudice and Corruption; it may put in a lawful Claim without boundless or extravagant Desires, and then Flesh itself may judge how just and reasonable the Laws of God are. Those natural Inclinations are not restrained, but expressly ordered to be complied withal, Gen. 2. 18. Gen. 9 1. 1 Cor. 7. 2, 9 This one Expedient vindicates the Justice and Goodness of God from all those Cavils of Men, walking after their own Lusts. But as he is Sovereign Lord to exercise his Kingdom and Dominion over Men, he doth in this as in the other things, allow a lawful Liberty, and is pleased further to try our Obedience.  
The Gallants will cry Pish, a Wife is an irksome thing to Men of Fashion. They cannot endure to be confined. The Blood runs warm in their Veins and they are wanton; When I had fed them to the full, they then committed Adultery, and assembled themselves by Troops in the Harlot's Houses: they were as fed Horses in the Morning every one Neighed after his Neighbours Wise, Jer. 5. 7, 8. If these marry, it is to get Heirs to inherit th●ir Estate, but they will not be deprived of wont Libertinism. They hunt out after convenient Objects, not valuing whether they break through another Man's enclosure or sport in a Common. Are not these brisk Men more Happy and better esteemed of in the World, than those dull Phlegmatic Souls who keep the Marriage Bed undefiled? Most certainly such are of the safer side as for the time to come, but for the present who hath the greater share of Happiness? It may be judged of, when the ways of the Lascivious Wanton are somewhat laid open.  
The Lord hath been Witness between thee and the Wife of thy Youth, against whom thou hast dealt Treacherously, yet is she thy Companion and Wife of thy Covenant, Mal. 2. 14. When a Man proves unfaithful, his Heart is alienated from her who is the constant Companion of his Bed; for going after Strangers makes affection cease towards his own: Perhaps at first it was not so much unkindness as to gratify an extravagant Desire; but the Seeds of hatred are sown, which spring up and embitter their other Delights. Who have sufficient of outward Blessings, yet all is spoiled by this one accursed thing. Those mutual Heart-burnings, Discontent, sad Wishes and Imprecations take away the Relish of other Enjoyments. It is very hard on the Woman's side, that she must be wretched for no fault of her own, but merely the iniquity and baseness of her Husband; who (according to the usual Methods of injustice) commits a double Transgression; First, becomes perfidious, and then conceives Hatred, which last is thought an excuse of the Sin, when in Truth it is a worse Aggravation thereof. If he hath the least Sense of God above, those severe girds and twitches of Conscience do more then abundantly take off from the Sweetness of stolen Waters. If he hath any degree of common Nature, he cannot but be moved with his own injury and falsehood towards whom he is bound to give that which is equal, and observe the solemn Oath and Promise between them. Many particulars do sufficiently show, that he who violates conjugal Chastity, procures continued Vexation unto himself; and for a few hours running after unlawful Love, he renders the whole Course of his Life miserable: This Truth is so discernible that more need not to be said thereof. It is not altogether so pleasant for married Men, to follow these Lusts of the Flesh: but the single Person who hath none to control him, who is tied to none, but at Liberty for all, he finds the pretended good of them.  
But it would be better for him if he let them alone, or have the lawful Remedy. No, no, Cries the young Man. Variety is pleasant, one time for this, then for another wherever Beauty or Change invite him: At first, this kind of Life may seem delightful, those Preparatives do somewhat please. That obscene and filthy Talk, lascivious Songs, wanton Dalliances and rude Gestures (for thus the Devil's Soldier is trained up and Disciplined) are a little diverting, till abundant and repeated use doth also take that away. If the stripling hath not cast off all regard to God and his Worship (as that is seldom, for the impressions are then more strong and sensible, and it may be preserved by good Education of Parents) than his thoughts will be apt to accuse him. It is not meet, the same Tongue wherewith Prayers and Praises are offered up unto the Most High God, should be defiled with corrupt Communications, or singing forth the Encomium of sin and iniquity. Therewith to Bless God the Father, and therewith to dishonour him. Out of the same Mouth proceedeth Good and Evil; My Brethren these things ought not so to be. Doth a Fountain send forth at the same place sweet water and bitter? Jam. 3. 10, 11. Conscience will make such Reflections, which turn outward Laughter into an inward Sigh. This bitter allay is mingled with the jocular and merry Discourse as it is called. And if he will not think of these things, but go on making ●much noise, yet there is a sad sting behind; that of the Lord Jesus shall be fulfilled, I say unto you, that every idle word that Men shall speak, they shall give an Account thereof in the Day of Judgement, for by thy words thou shalt be justified, and by thy words thou shalt be Condemned, Mat. 12. 36, 37. Even at present a Man discovereth himself by the Talk of his Mouth; Where proceeds forth Filthiness and Folly, it is a strong Presumption that such is he himself. A noble Subject to converse upon, whereof a Man cannot think without abhorrence. A sign of an exalted and raised Spirit, to depress the Mind into a Beast: Whatever delight arises hereby, it is like that of Children or Fools. The great Talkers of this kind, do not pretend to such a mighty degree of Pleasure from the mere Discourse; that is said to be when Words are reduced into Actions.  
Here lies a rub in the young Man's way, and this helps for removal thereof. That shame and modesty of Nature is an hindrance to him from doing thus wickedly. He gives back, and had rather let it alone. And therefore this must be laid aside, (which is not done without time and difficulty) before the expected Satisfaction can be had. The mind is spoiled of its most lovely Ornament before he comes to the doing of those things in secret, whereof it is a shame to speak. That Virgin blush (than which nothing is more beautiful) must be gone. Accordingly the modern way of breeding is to drive that away as soon as possible. It is more eminent in the Female Sex, and was formerly an excellency, but now esteemed the effect of Country Education, laughed at, and by keeping Company with the Town Ladies, and frequenting the Play house it is at length utterly ●ost. In the other it goes away by associating with Lascivious Persons, and complying with unsavoury Discourse. Is this to bring up Children in the Nurture and Admonition of the Lord? Certainly this way doth sooner lead them to commit all iniquity with Greediness, and makes them the Children of Hell. Corruption moves quick enough of itself, there is no need of taking away the Clog that he may run more hastily in the broad way. However it is irksome to do that, but then he may fall to committing of Folly; for so the Holy Ghost in a peculiar manner calls this Sin. The foregoing disturbance is removed, there succeeds another afterwards.  
Those qualms of Conscience immediately after the Fact, are more bitter than the sweet of the beloved Sin. They are equal in Degree, but longer in Duration. That Horror and Distraction of mind for what is done, those frightful Suggestions of having offended God, the Blackness of Gild which comes forth and sits heavy upon the Soul, Indignation and Anguish, all th●se stand in opposition to the delight he had. The lustful Person is sensible of thus much at first, which render the Sin uneasy and disquieting. He thinks to follow it no longer: But then the Devil or his Instruments wicked Companions, or his own deceitful Heart may dictate, That at first he will meet with such kind of Bugbears: The Dog within will at length cease to by't, he may grumble a little, but that is nothing. Go resolutely on and he will not find such severe resistance. His own experience assures him every time he Practices it, there is less Reluctancy. The raw and unexperienced Soldier is frighted at the smoke of Guns, his Heart pants at every Push or Charge, but the old Marches on undountedly, and is not troubled with Fears. Never be discouraged if a thick Cloud should arise in thy mind; do not value every Dart that sTrikes through the Liver; do not fear the assaults of the armed Man within thee. The Soldier is strengthened with Brandy, and thou mayst afterwards resort to good Liquor to drown Melancholy fancies, Be Patient, resist them, and they will by degrees vanish. If thy Acquaintance find thee dejected, they will Laugh at thee; do as they have done, and thou shalt be as brisk as they. Such is the Policy of the old Serpent, to get the young beginner into an Habit and Course of Sin, for he knoweth this is the way of hardening, and then he is almost sure of a prey. It is acknowledged that Custom will take of the Sense of this Sin, as appears from Eph. 4. 19 But this is a long time in gaining, and those struggle in the mean while do annul the Pleasure of it. Men think themselves Wise and Happy, if they can once come to enjoy their Lusts without interruption, for than they imagine they have nothing to do with the Powers of the World to come, but are only for what present Pleasure they can have. Whereas in Truth they have only hardened their Hearts and shut their Eyes, ●east they should repent and see the Evil: But still it waits for them, and shall overtake them, whether they believe and consider, or not. When the Eyes which they wilfully shut 
Zech. 7. 12.  are sunk into their Heads, and their Hearts which they make as an Adamant Stone shall be turned into Dust, than their Souls shall see the Power of God's wrath, and be so far softened, as to be made sensible thereof.  
Take a further view of that present Happiness, these boast to have. It might have been delivered before, how Nature is nipped in the Bud, and blasted like an untimely Fruit. Even young Marriages are prejudicial, much more are forbidden and irregular Lusts. He renders himself weakly and short lived, loses the delicate and ruddy Complexion, there succeeding a thin Paleness, and other ways soils the Beauty of flourishing Youth.  
The Lips of a strange Woman drop as an Honey Comb, and her Mouth is smother than Oil, but her End is bitter as Wormwood, sharp as a two edged Sword, Her Feet go down to Death. Remove thy way far from her, and come not nigh the Door of h●r House, Prov. 5. 3, 4, 5, 8. We may take his Word for it, who had experience of what he said: Whose shame is published to the World, and stands a remarkable Penitent for this sort of Folly. He gives warning of those Evils which himself felt. The common Reply, which hath been delivered down from one Adulterous Generation to another, is, I will do as Solomon did in younger years▪ and repent, as he did in Old Age: Then I will cry out, All is Vanity and Vexation of Spirit, when I can follow ●ust no longer. Then thou wilt do a thing now, because thou art resolved to be ashamed for it hereafter, and wish thou hadst not done it; for such must be true and unfeigned Repentance. And how can that be, when thou choosest to do it now? To Sin with foresight of future Repentance argues an evil intent of mind, so likewise it is an absurdity. It is ridiculous to say, I will wound myself, that I may go to a Surgeon, for thou wilt have a certain smart and pain, when thou mightest have continued whole; but how knowest thou thy hurt may be incurable, such that the great Physician of Souls hath vowed he will not heal, and he is not a Man that he should Lie or alter his purpose. To despise the Riches of his Goodness, or to continue in Sin that Grace may abound, there is not the least Encouragement from his Word or Nature, see Rom. 2. 4, 5. and Rom. 6. The Great God will no more suffer himself to be tri●●ed withal, than the mighty Ones among the Children of Men. Surely you have low Thoughts of him, if you Fancy to put him off after that manner, and huddle up your Peace with him whensoever you would. You p●●●um● upon this instance, but we are not to Live, nor yet be judged by Examples, but by the written word of God. And what saith that? Thou shalt not commit Adultery, Exod. 20. 14. Be not deceived, neither Fornicators, nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind shall inherit the Kingdom of God, 1 Cor. 6. 9, 10. This last is not to be understood absolutely, but unless true and timely Repentance doth interpose, as is evident from the Verse following. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. The Apostle speaks to all in General, as to Men and Women after their Conversion to Christianity, and so they were to continue unto their Lives end. If Men will Confess and forsake their Sins, endeavour to reclaim others, and at last leave it to God whether he will accept and Pardon them, as blessed be his Name, we have abundant assurances from his Goodness, Mercy and Truth that he will forgive such, than they may stand in Judgement. But who put off his Fear and Obedience with a jest or scornful Neglect; Let us alone we will Repent hereafter, who put a slight upon God, it is just to recompense them after their deservings, to let them run through that space he gave for their Repentance, and they repent not.  
The Eye also of the Adulterer waiteth for the twilight, Job 24. 15. those Intervals of Expectation are not so pleasant, Especially to him who hath disturbance and hurry of mind. A Cloud arises before the understanding that he can conceive nothing; he lies under the base Slavery of an imperious Will, hath discomposed and ruffled Affections: And several other things forego the gratifying a Lust, which occasion no little torment or disorder. What is it at the time, or rather instant? I have read that sinful Pleasure is sooner gone then well perceived, of so short a continuance that the end sticks to the very beginning, immediately after is annoy and loathsomeness: We may use as plain Expressions as we find in Scripture, After Amnon had forced Tamar and lay with her, Then Amnon hated her exceedingly, so that the hatred wherewith he hated her, was greater the love wherewith he had loved her: 
2 Sam. 13. 14, 15.  And Amnon said unto her, Arise and be gone, The expected Satisfaction is come to nothing, and the more often these Acts are repeated, the less Pleasure: Let the Objects be never so many, different or beautiful, that will not take away Nauseating. No 
Ezek. 16.  Variety can satisfy the Cravings of unlimited Lust, or hinder weariness. If he doth from the Similitude of Boars, Bulls, and forefooted Creatures (who go with their belly to the ground) plead for running after the whole Sex; but the Beasts do it only to propagate their kind, neither do they join after conception; whereas he hath no such end or confinement, for it is only to satisfy a worse than brutal Lust. The highest happiness (if it may be so styled) that Beasts are designed unto, is merely sensual; and therefore are allowed a more free enjoyent in these things than Man, who is a compound of Angel and Brute: As such he is barely to use, and pass by the delights of the one; but to aspire after, and to finally rest in the happiness of the other. Sense was given us just to relish, but Understanding to enjoy: Men will catch part of a thing and run away with it, and then think they have a mighty Argument on their side (a frequent Policy in this disputing Age) but take the whole together and that which seemed for, turns against them. The lustful person fancies he hath the whole world of Creatures on his side, when further the greater part Copulate at set Seasons, and other circumstances may be found out to prove his manner of doing more unreasonable, and even in his lower inclinations to sink beneath the Beasts that perish. He acts more foolishly and preposterously than they which have no Understanding. They do not shorten life and bring Diseases upon themselves, as Man doth: 'Tis he alone who turns Good into Evil, that is made miserable by his Enjoyments, God hath set a bound to them and then they are good, which the sensible Creatures keep within, but Man will leap over though it be to his own Ruin: What was given to refresh and preserve the kind, he makes an occasion to destroy himself, and to produce none or an accursed seed.  
His Breasts are full of Milk and his Bones are moistened with Marrow, Job 21. 4. But he drains it out wherein consisted his strength: When every Drachm is continually exhausted, the body becomes weak, and so more quickly drops into the Pit. And then it doth not only extract the sound, but brings rottenness into the bones. 'Tis common that he who is addicted to this sin gets a wound at last, which for sweet repays with bitterness. The joviality of Youth is changed into pains and languishing, those years are given unto the cruel, and thou mourn at last when thy flesh and body are consumed, Prov. 5. 9, 11. That unspeakable Pain and Weariness which some have laboured under for several Weeks, ●ea, Months together seem to have a visible portraiture of Hell Torments, (the difference being in the duration of them) for here as much is endured as the weak body is capable of. For the punishment of the iniquity of the Daughter of my People, is greater than the punishment of the ●in of Sodom, that was overthrown as in a Moment, and no hands stayed on her, Lam. 4. 6. But when one shall groan under continued Misery ●or half a Year and longer, when he shall be placed over the 〈…〉 e of Affliction as if baked in an Oven, or being alive he is used in the same manner as the Carcases 
Ho●. 7. 4.  of dead Beasts are; when the instruments of cruelty shall search into the members of Iniquity, and grate upon the most sensible parts; here is an aggravation of Miser●, and it may be the●e is no remedy at last, d●e he must though with such Vexation and Lingering. Did any Martyr by close imprisonment, or thrown into the darkest and lowest Dungeon, there fed with Bread and Water, and after haled out to the most cruel Death, yet endure so much as this unhappy Creature hath done? He all the while enjoyed the liberty of the Sons of God, his Soul was free and li●t●d up with light from above, his Belly filled with hidden Manna, thence supported by the Power of God's Grace, and after received into Glory. But the other Person did groan and Weep, still mindful of his Wretched con●ition, and every thinking did add unto his grief; he is gone and we know no more of him. Look into primitive story and find him out who suffered most for the the Lord Jesus and his Kingdom; There have been likewise examples of those who have went through a more Fiery Trial and worse hardship, only for the ●ake of a base lust. Flesh and Blood will be apt to recoil and mormur, if we endure any thing for God though he is pleased to recompense exceedingly our light and short affliction; but if others endure ten times more in the slavery of Sin and the Devil, they take i● patiently, though this is not half of what is to succeed in another place. Let none object to Christianity the Cross or Persecution, when greater trouble is annexed to one single sin, (and there is Misery linked to every one) then to the whole chain of Spiritual Graces and Duty. He that practices them a●, finds less difficulty and tribulation, than some have done in accomplishment of lust; Many after long and painful contesting under it have been overcome, others have been put to more struggling and danger to prolong Temporal Life for a little, than the worthies of old to lay hold of Eternal Life. If some few have wholly escaped, those continual fears thereof did take away much of their conceived and unlawful Pleasures; If God hath permitted them to act wickedly without bringing punishment upon themselves, let them look to it, unless they repent he will not spare them hereafter. If Judgement doth not begin 
1 Tim. 5● 24.  in this lif●, it will be begun and never ended in that which is to come; in some who follow all iniquity with greediness, may be seen the fire already kindled, and if that be so intolerable now, what will it be when it shall burn out for evermore? By the Severity of God's Wrath, consider of and fear his Indignation against sin. It is soon acted, but his Vengeance rests long upon the head of those who do the same; He hath manifested his displeasure by Judgements of old, upon Sodom and Gom●●rah, the death of Zimri and Cosbi and three and twenty thousand which fell in one day. It was the occasion that Absolom slew his brother Amnon; there are innumerable Examples in common History, and daily experience in all Places and Generations. Whether the aforesaid Disease hath been lately sent into the World to scourge the Transgressor's of these worst Ages; or was known long since and those say in Scripture of Rottenness of Bones, Body and Flesh consumed have allusion to it, is not here determined. It hath, and doth torment these Workers of iniquity, and this plague will not be stayed till they cease from their evil do; it brings Death or great Misery; at least it makes them sufficiently roar for giving way to a paltry lust.  
But what shall we think of those who have been ●ured and endured all this misery, yet will venture again? Surely it must be a transcendent delight and greater than all the pain that follows it, for otherwise none would choose it: And moreover old Persons who are disabled, will recount their pasts Acts with rejoicing, and please themselves with the remembrance: their old hearts run still after Youthful Lusts, their dim eyes are full of Adultery; all which doth seem to show that great happiness doth arise from this sin, notwithstanding it is here endeavoured to be lessened.  
To the first instance let it be considered, The greatest Torment and pain after it is over, is the very same as if it had not been at all. The anguish is forgotten, and nothing remains but a saint Memory which is rather pleasant; and therefore when this is laid in the Balance, it will not weigh down the seeming pleasure of a present Temptation, which herein hath the advantage and thus prevails over Men: The inviting good is at hand, whereas the evil and inconveniencies are either past and then they are as nothing: Or else to come, and that is not already, or may not be, so it stands upon the same, yea, more unequal ground then the other did. Hence what is present is preferred before what may be hereafter; It is a thing only possible or contingent, and so may not happen: And therefore it is said the lustful person will venture again; for if he knew the like event would come upon him, he would as certainly refrain. The  Child dreads the Fire, himself also is more cautious and circumspective ever after; If he doth greatly suspect, he will decline, so that the evil in his own judgement is greater than the good, for he will lose the certain enjoyment of a present Object, for fear only o● the uncertain consequence of the other. This is his Opinion in time of ease and delivery from former pain; but when he was smarting under it, than might be heard his true judgement of this matter. That cursing and indignation, those real and then hearty resolutions of never committing the like again do sufficiently evidence the pain exceeds all the pleasure. If he doth follow it again, it is because that is vanished and gone, but the other stands before him and solicits for entertainment. It is difficult for flesh to resist the charms of what seems amiable, especially if it look only upon the first outward appearance (as the sensual Man looks no further) it doth as●ent. The delusion and mistake is, he casts half and a partial Eye, There being in this and every Sin, A mixture of seeming Good and real Evil: The first Being open and visible, the last somewhat more within not discovered, but by a discerning sight, he just sees what is lovely and will mind no more, but how to attain that; yea having a desire after it, he is afraid to peep further, lest he should find out something to discourage from the other. Poor foolish Creature! Thou art afraid of losing a Lust which is a very little Good, consequently missing thereof must be no great unhappiness; and yet blindly darest upon a great Evil, which will make miserable. Thou choosest Sin for that little and present advantage, but knowest not, or dost not consider the sad end thereof. And thus thou actest like ignorant Boys, who in Play and Sport pull down the Prop of Building, which falls and crusheth them to Death. It is not prudent Choice but ha●ty inconsiderate doing; for if when tempted to this Sin, thou wouldst stand still and pause upon the manifold Evil conseque●ts thereof in this Life and that to come, thou wouldst not more yield to it, then make a mortal Wound in thy Body to drink thine own Blood which is said to be sweet, but the other will bring Pain and Death. Let none judge from the foolish Actings of Men, but from the reason of things.  
And though some (which should have more understanding because of length of days and experience) yet have a mighty esteem of these sins, who are so far from coming to repentance, that they more harden themselves and boast in Iniquity. They should forsake when they cannot sin longer, but we see by them this is not such repentance as God will accept; for in Truth it is none at all: A change of Mind doth not follow from Disability to Sin, nay there is only a ceasing from the outward Act, for the heart and tongue which were filthy, are filthy still. By such a long and continued course, they are hardened through the deceitfulness of Sin; The Author to the Hebrews applies the Word to all indifferently, 
Heb. 3.  but this in a more especial manner may be said to be deceitful above all sins. There is a strange bewitching Nature in it, a Man is led from one sinful Act to another, the next time he is promised more sweetness from a different Object; if he is sometimes struck with the fear of God's Vengeance, and he thinks of his sin in order to Repent, than the Devil is not wanting to raise thoughts of former delight, and instead of recollecting them with horror and detestation, he is well pleased with what he hath done, and cannot seriously repent of them if he would. Thence he concludes it impossible, and so goes on with hope to be excused, seeing he hath tried to repent, though he is neither hearty Sorry for what he hath done, nor leaves it of: When formerly he might have refrained from the several Acts, and so by degrees have came to perfect Abhorrency and true Contrition. And now he might keep his Tongue from every filthy and idle Word, confess in the bitterness of his Soul instead of Glorying in his Shame, endeavour all ways to dissuade others rather then allure them on. But commonly they are still held Captive, and few do recover out of an habit of Lust; And I find more bitter than death the Woman whose heart is snares and nets, and her hands as bands, whoso pleaseth God shall escape from her, but the sinner shall be taken by her, Eccles. 7. 26. They cling and hamper so fast, and the Man likes them, that there is seldom any escaping when he hath been long holden under them. As at beginning of this Iniquity they climb up from step to another till they come to the height, so they will continue there as long as they can. And when they must let go one or two rounds, they will hold fast to the rest; When Strength decays and Age comes on, they still commit as much of the Sin as ever they can. Through these men's Obduration and foolishness, others conceive abundance of Happiness must flow from this muddy and stinking Fountain. But shall they be Judges who are given over to vile Affections? Who can no more know the true happiness of Man then Brute Beasts; if these dumb Creatures could speak with Man's Voice, they might as well be called to give their Opinion, and then no question the Hart or Goat would give a large commendation thereof. Who know nothing better, and whose capacities (once exalted and honourable) are sunk into low and base lusts, have a mighty Valuation for them, this being the utmost and greatest excellency they can attain unto.  
They likewise who are now fallen into the midst of these sins, know of the things here spoken of; let them make all speed to Repent of the Uncleanness, and Fornication, and Lascivionsness which they have committed, 2 Cor. 12. 21. The Lord Jesus will not condemn them if they go and sin no more, John 8. 11. Was not Rahab the Harlot justified? And from the Examples of Lot, David we may be assured God hath Mercy on such Sinners, if they do not abuse his goodness, but leave off their Transgression and do Works acceptable and holy in his sight.  
This full and plain manner of Writing was necessary to manifest the very Truth; let none suck Poison out of that which was designed for an Antidote, nor presume to sin yet more from what God knows was only intended to lead to Repentance. The temptation which leads Men over to these lusts, is that they think they shall be happy in so doing; here it is discovered to be a delusion only, and Men would be more happy as to this present time, if they had nothing to do with them, or make use of the lawful remedy; there is the same invitation offered to leave of as before was to follow them. So much of lust in the General, now briefly run over the particulars.  
Every one knoweth what Adultery is: Stolen Waters are said to be sweet, and it is matter of sport to beguile the poor Husband; 
Of Adultery.  Yet, O Man shalt thou boast for ever? Knowest thou not it will be bitterness in the end? Yea, there is Trouble and Vexation, Fear and Gild all along. By the Jewish Law which w●s of Divine Appointment, the Adulterer and Adulteress shall be s●r●ly put to death, Leu. 20. 10. And so it is at this day in several Nations of the World, Christian, Mahometan, and Heathen, but here it is rather fashionable and of plaufible report. Whatever credit Adulterers or Adulteresses get, it is only among the Children of Disobedience, but the Righteous have them in Abomination; in this life they labour under continual Disquiet, Tribulation and Anguish, everlasting Shame and Contempt wait for them in that which is to come.  
The injustice and wrong is somewhat less in Fornication, but 
Of Fornication.  it is a provoking sin and offensive unto God. If any Man defiles the Temple of God, him shall God destroy, for the Temple of God is Holy, which Temple ye are, 1 Cor. 3. 17. Flee Fornication, every sin that a Man doth is without the body, but he that committeth Fornication sinneth against his own Body, 1 Cor. 6. 17. A great part of the Chapter is against this particular; so that any thing may as well be denied to be a Sin, as Fornication. If the Spirit of God saith it is a sin, and wicked Men say it is none, whose Words shall stand, his or theirs? Jer. 44. 28, 29. And by whose Judgement must they abide? When he punisheth for the same, let them dispute away the Smart of it if they can; Even as Sodom and Gomorrah and the Cities about them giving themselves over unto Fornication, and going after strange Flesh are set forth for an Example suffering the Vengeance of Eternal Fire, Judas 7. The end of being set forth for an Example, is that others should take heed; for the like will happen to them, if they do the same things. There doth too often go along with this an abomination of iniquity, as Murder in the Womb, those preventives of getting with Child, and wicked means to cause Abortion or Miscarrying; Moreover there is killing of Infants to hid their shame from the World, a manifest proof how tormenting this is that they dare upon such Sinful and Barbarous Actions to conc●al it. If they are not so unnatural and desperately wicked as to stifle the poor Infant, than it remains a Witness of the Parents Transgression: But if made away, that is a double sin, and shall rise up an evidence against them at the Bar of the General Judgement to their Eternal shame and confusion before God, Angels, and Men. There are several other evils, too many to be recited, but may be known by observation which do sufficiently show that it is best for Mankind to comply with the Will of God, even your sanctification that you should abstain from Fornication, 1 Thes. 4. 3.  
There are several sorts of uncleanness, as if a Man lie with Mankind as he lieth with a Woman, both of them have committed Abomination, 
Of Uncleanness.  they shall be surely put to death. And if a man lie with a Beast he shall be surely put to death, and ye shall slay the Beast, Leu. 20. 13. 15. so that described, Rom. 1. 26. 27. There is another kind by self pollution; If there be among you, any Man that is not clean by reason of uncleanness that chanceth him by Night, Deut. 23. 10. Which is no great fault, because it is matter of infirmity, contingency and not wilfulness; but how much worse is he who of set purpose forceth himself to be thus unclean? It is detestable to think or speak of, much more it is to act such things. But Fornication and all Uncleanness let it not be once named among you as becometh Saints; Neither filthiness nor foolish talking, nor jesting which are not convenient, but rather giving of thanks; for this know that no Whoremonger nor unclean Person hath any inheritance in the Kingdom of Christ and of God. Eph. 5, 3, 4. 5.  
Lasciviousness imports Light and wanton Actions, Dalliances 
Of Lasciviousness.  and rude Gestures, lustful Thoughts, immodest glances of the Eye, curious inspection upon the faces of Women. Whosoever looketh on a Woman to lust after her, hath committed Adultery with her already in his heart, Mat. 5. 28. Said Christ, who came to interpret some Laws, give others, and finally is to be the judge of all. Those several Inclinations and Tendencies to unlawful lust are comprehended under this Word. When lust hath conceived, it brings forth sin; and sin when it is finished, bringeth forth death. Jam. 1. 15. It suggesting pleasing thoughts will be apt to procure a consent, which makes the sin; and therefore should be stifled in its first rise. The way of avoiding Lust, is to eschew all occasion and provocations thereof; The great design of the Gospel is to prepare and bring People to Heaven; and then they must be pure and spiritual to fit them for the Holy of Holies, to qualify them for the promise, Blessed are the pure in heart, for they shall see God, Mat. 5. 8. Now lust and filthiness is an hindrance to this, and therefore must be taken away, before we are made meet for the Celestial Happiness.  
To refrain from the aforementioned things, would be to destroy the Briskness and refined Breeding of the World, the principal whereof is to make complimental Addresses to young Women. What Mirth and Laughter do they stir up amongst Promiscuous Company of both Sexes? So the use thereof may appear not only agreeable to right Education, but also it conduces to divertisement and happiness.  
It must be acknowledged that here and in other things, Christianity is directly opposite to the present Fashion: God and the World are contrary one to another, his thoughts are not as our thoughts, his commands are vastly different from the humours and actions of Men. That which is highly esteemed amongst Men, is abomination in the sight of God, Luke 16. 15. So again, that which he commands and will reward, is accounted little and despicable among M●n. But he hath the Breath of all the Sons of Men in his hand, which he can and doth take away in his own order. Say unto God, how terrible art th●u in thy Works! Through the greatness of thy Po●●r shall thine Enemy's submit themselves unto thee, Psal. 66. 3. in the Margin it is, Yield feigned obedience. They shall be forced to it just like Captives led away by a more potent Enemy, for God will set himself in array against wicked Men. He will manifest his Power to their utter Confusion; if they still hate him, that will provoke him to Plague them yet more. These things will certainly be; he might even now pour forth his full Displeasure upon them, but he hath been pleased to permit their hour and the Power of darkness, Luke 22. 53. In which they might rebel against his Will, and not be immediately punished. It is called their hour, a very little time in re●erence to Months and Years; and the whole Course of sinning ever since Adam unto this Day, and what is yet more behind, is not so much as that in Comparison of the Ages of Eternity. God now Commands, and either doth not at all, or very seldom here execute the Penalty of disobedience, Therefore the Hearts of the Sons of Men is fully set in them to do Evil, Eccles. 8. 11. But when their short time is ended, he will no more wave the Sceptre of Justice or Mercy over their Heads, but then he will Rule them with a Rod of Iron. If they would obey his righteous Laws, to take off the smart from themselves, yet he will not accept of their counterfeit and slavish Subjection, because they would not when they might have performed unto him a Free and reasonable Service.  
Things thus standing, it is not Peevish Humour, nor Self-conceited singularity, but bounden Duty even at the present time, to hearken unto and obey our God when he saith, Be not conformed to this World, but be ye transformed by the renewing of your ●●nd, that ye may prove what is that Good, and acceptable and perfect Will of God, Rom. 12. 2. When the apprehensive faculty is rightly set in Frame, it may judge this to exceed those evil and sinful Customs of People, in whatever Vogue and Estimation they are; for what are the Follies and Exorbitances of a wanton Age? How do they contribute to our real Happiness? They may afford a faint and languishing Delight, but this (like giving a single mouthful of Bread to an hungry Man) rather excites than fills the Appetite. It raises Anguish, for it is short and insufficient of a true Satisfaction.  
Man is carried with a natural desire towards the Female Sex, and therefore is more inclined to do all things to gratify them. Indeed he doth well herein as long as he keeps within the set bound, but as in the beginning the Woman did prevail over the Man in the Transgression, so doth she now sooner draw to Sin, 
1 Kings 11. 4.  than the common Temptations. But ye Daughters of Zion, who are haughty and walk with stretched out Necks and wanton Eyes, Whether have you caused your Shame to go? What is become of that 
Isa. 3. 6.  Modesty which formerly used to adorn the Virgin State? You seem to come near a Whore's Forehead, if you once refuse to be ashamed. How can you admit of that lose Language (which though wrap● up, Mic. 7. 3. in the Gentile wa●, is intelligible to those Conversant therewith) or those lascivious Actions with young Men, which go under the Name of Play and ●port. The Virgins of old did fly from the least familiar converse with Men, and were never worse esteemed by them, but also given in Marriage. They did it when there was more invitation to catch at all present Good; for there was not so much Manifestation of future Happiness, but now more Grace hath appeared to the World. And whosoever would have the Benefits thereof must both know, and also show it by a suitable Conversation, that whilst others give themselves over unto Lasciviousness (which is the first and next step) To work ●ll Uncleanness with Greediness. But ye have not so learned Christ, Eph. 4. 19, 20.  
Let Men consider what a mere Cheat the Devil makes use of 
A general exhortation.  to defraud them of a Kingdom, and drag down to the bottomless Pit. How they ●ell their Souls for naught, and delectable things which do not Profit. They may seem luscious to a mere Wanton, yet saith one, How sweet is it to want those Sweetnesses? To have Cha●●e reins and thoughts. Not to have the So●l defiled or darkened with the filthy smoke of Lust, but always continuing clear and bright. To be troubled with no Desires or inclinations after strange Lusts. Either to have the gentle Stream run one way only, or to stand smooth and calm. The single Life is preferred in Paul's judgement, 1 Cor. 7. who there speaks by Permission and not by Commandment: If they continue spotless and innocent, they are Happy in so abiding. But if all were of this Opinion. A Godly Seed, Mal. 2. 15. would be wanting: And Children would not be born to praise the Lord. It is his good Pleasure one Generation should succeed another; and therefore he also doth well, who is Instrumental to that. Every Man hath his proper Gift of God; one after this manner, another after that. If to one is given Continency, He may ser●e the Lord without Distraction. But where is not, there is an Expedient for him, even to have his own Wife. He is to remember the ends of Marriage, Procreation of Children, and to avoid Fornication; the bare quelling of Lust, and therefore this is not to be made an occasion of heightening it. In the Marriage Bed Temperance is to be observed. The great Happiness of this Condition arises from constant Love of one another, from the Endearment and Unity of heart and affections; not from the sudden and momentary Enjoyments, which also cease to be such, if repeated as often as strength and outward Provocation would give leave. Those Delights perish in the using, for they have no Relation or Affinity with the Happiness of Heaven. Indeed that is s●t forth by Feasts, Wine, Riches and Honour; so the Glutton, Drunkard, Covetous and Proud have an invitation by the Promise of the like things, but there is none to the lustful Person. The Son of God is not like the Impost●r M●ho●et (who draws principally with this A 〈…〉 ctive) for we are told before. In the Resurrection they neither Mary nor are given in Marriage, but are like the Angels of God in Heaven, Mat. 22. 30. And there shall in no wise enter into it any thing that d●fileth, neither whatsoever worketh Abomination, Rev. 21. 7. What comes nearest to his Delight is to behold the extraordinary Beauty of that place, which will ravish the Eye and fill with wonder; this shall not be like gazing upon the Beauty of a Woman, but as one born blind who suddenly hath his Eyes opened and seethe the Sun in its rising Splendour; which doth only transport the Soul with Admiration, and not affect the corporal faculties. At present it peeps through the Windows of the Body, seeing only the surface and outside of things: The Flesh also is weak and cannot endure an excellent Object. But when this Body shall be made spiritual, and that which now looks through two little holes, shall see through every part, and through into every Object, there it will be never tired: Especially there being an infinite and inexhaustible Fountain of Goodness and Glory. Behold now we are the Sons of God, and it doth not yet appear what we shall be: But we know that when he shall appear, we shall be like him, for we shall see him as he is, 1 John 3. 3. Who is the Eternal, incomprehensibly Great and Glorious God, and to see him as he is in his very Nature, will take up the whole length of Eternity. Whilst we behold the sum of all Perfection, the Quintessence of all Loveliness and Excellency, the Subject of all Good and Glory; who made, containeth, and is all things. He will be a most full and delightsome Object to short and finite Creatures for evermore. My thoughts fail on this Subject, which it is not possible for the Heart to conceive, much less for Words to express, here we know but in part, 1 Cor. 13. 12. And therefore am only to exhort the Reader and myself, to use the utmost diligence that we may come to this Blessed Vision. The way is showed, Every Man that hath this hope purifieth himself as he is pure, 1 John 3. 4. Having therefore these Promises, let us cleanse ourselves from all Filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God, 2 Cor. 7. 1. Without Holiness no Man shall see the Lord, Heb. 12. 14. So that the Adulterer, Fornicator, unclean lascivious Person must cease to do Evil, or he shall be shut out from this Glorious sight: He must wash, make himself clean, rub out the Defilements, Purge away all the remainders of sinful Lust; other wise he shall no more stand in the Presence of the King of Glory, than now he can fly up into Heaven, and of his own strength cause it to be opened to receive him. Who would lose seeing him, that is ten thousand times brighter than the Sun, only now for a little staring upon well-coloured Dust? Who would sell his part in those Celestial Joys, which shall transport the Partakers with Exstacy for evermore, for Gratification of a pitiful Lust, which presently vanisheth and comes to nothing? If he is esteemed a Fool that sells the Reversion of a great Estate (which would be certainly his own, if he would wait a little time) for a single draught of Ale: A much greater is he who for a few, sudden, foolish and empty Nothings, parts with his Birthright to Heaven. Especially considering further, that if he is deprived of that, he must take up his abode in a worse place. The abominable and Whoremongers shall have their part in the Lake which burneth with Fire and Brimstone, Rev. 21. 8. Harken you, that cannot deny a wicked Inclination, because it is urgent and importunate, how can you endure to lie down under everlasting burn? The Pruriency of Lust seems hard and grievous to you to be resisted, and do you not think it is much more to dwell with devouring Fire? What a sad Portion must that Man have to submit to those Evils, he at present chooses with the Sin, and then shall be given in full measure those dreadful Threaten which shall as certainly be fulfilled in their time, as we see of the things that have already been. It may be, thou still cherishest thyself in thy sweet Sin, accounting it the only Happiness of Life, but it hath been weighed in the Balance, and sound light in Comparison of that heavy Load of Gild and Pain that follow at hand, but less and worse than nothing of what is to succeed hereafter. I have seen thine Adulteries, and thy Neighing, the Lewdness of thy Whoredom, and thine Abomination on the Hills in the Fields: W● unto thee, O Jerusalem wilt thou not be made clean? When shall it once be, Jer. 13. 27.   

CHAP. IX.  
Of COVETOUSNESS.  
COvetousness is an inordinate Love and Desire after Money, as when one is more earnest after that than God and the things of his Kingdom. The Covetous Man is an idolater, Eph. 5. 5. and so Col. 3. 5. for he hath a greater Love and Veneration for corruptible Gold and Silver, then for the immortal God. Ye cannot serve God and Mammon, Luke 16. 13. Yet the last seems to be the Prince of this World, for it bears greatest sway. It Commandeth all things, procureth all things, hath in subjection Man and Beast, and hath exceeding Estimation; for what is due only to the Lord Jehovah, is applied secretly within the Heart to this Idol: How excellent is thy Name in all the Earth? Thus hath it rob God of his Glory, for there is more Service 
●zek. 14. 〈◊〉.  and Valuation given to it by sottish Children and blind Fools, then is had to the invisible Being. Some through this are dissemblers with God, who pretend to serve him, are zealous for the outward Ordinances, and abstain from the chargeable Sins, but do grind the Faces of the Poor, Isa. 3. 15. Cheat and defraud others, are greedy after Gain and use sinful means. And yet seem to have a good mind towards God, for they are diligent in his Worship. And they come unto thee as the People cometh, and they sit before thee as my People, and they hear thy Words, but they will not do with them; for with their Mouth they make a show of much Love, but their Heart goeth after their Covetousness, Ezek. 33. 31. As if they could put a Cheat upon him also, by putting him off with good words only, when in the mean time they will think and do what they List. Thou understandest my thought afar off, Psal. 139. 2. At the very Rise and Conception before we know it ourselves. Let this be duly considered of by Hyppocrites and formal Professors. It will not be accepted to be double-minded, to have one place for God, and another for the World. Neither is he to be thrust out from the Heart into the Mouth or Lips. He knoweth where he is used with neglect, and will recompense accordingly, as also where he is not obeyed from the Heart, and where he hath not the whole. The Commandment is repeated over and over. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul. He requires to have the principal and whole place in Man, nothing to be preferred before him, and all things to be done in subserviency to his Obedience. That which was given to Minister, must not set up for Rule. What he only allowed for Necessaries and Conveniences, that he might be served in Holiness and Righteousness all the days of our Life, is not to come in for the main end, nor be made an occasion to provoke him by iniquity and disobedience. How unreasonable is it, that a little yellow or white Dust should be preferred before God, who made Heaven and all things therein? They are accursed who worship the Sun, Moon and Stars, which declare his Glory, but are not to deprive him of the least degree of his own; much less may the small things here below. God made us, preserveth us, gives whatsoever we enjoy, and hath provided an eternal Happiness hereafter, if we do not by such gross Demerits as esteeming every little thing before him (which sets forth the infinite Aggravation of Sin) forfeit our Right we have to his free and gracious Promises. If we might ●ender to all their due, that just Esteem they deserve and no more. Now of God are all things, and therefore to him belong all Love, Fear, Honour, Praise, Obedience, and whatsoever we can do to express our utmost Acknowledgement and Worship of his Divine Majesty. Let us do as much as we can to acknowledge His Dominion and Property, and our own Subjection and Dependence. Let us have an exceeding high Opinion of whatever appertains to him, and then we should have but a very little Opinion of all that is here in Comparison of the Great things of God. Even in this wicked partial and idolatrous World, Dung is never preferred before Crowns and Sceptres: And if the Eyes of our understanding were enlightened, and we did lift them up to the everlasting Hills, we might apprehend such unutterable things there, that we should no more esteem of the most magnified things of this World, than now we do the Stones and Earth we walk upon. But all Men have not Faith, who look upon this as mere Dreams and fine Fancies: Indeed few speak out so, but many think thus in their minds, and therefore are for being sure of something, letting alone these glorious Imaginations for such who believe them. It is said, there is one Nerve more in the Eye of Man then in Brutes, by which he is enabled to lift it up. If this be not lost for want of use, look upwards in a clear Night, ye earthly minded. Observe the Firmament bespangled with Stars, and do ye not really guests there may be above them some greater Excellency than Gold and Silver which Canker and Rust? Seek him that maketh the seven Stars and Orion, Amos 5. 8. whose is the World and the fullness thereof, Psal. 50. 12. and you must conclude he hath greater things in his disposal, than what we now see or handle. Be not so rash and foolish to persuade yourselves there are no such things, because you do not believe them; for in your Opinion it would be an odd kind of reasoning, that there was no such things as Riches, because Beasts know them not: And it is alike absurdity to deny those true Riches our Saviour speaks of, Luke 16. 11. only for that covetous Worldings will not know nor believe them. If they will not, they shall lose their part in them; and that will occasion greater trouble, than now it is to miss a good Bargain or Purchase. 'Tis perverse Humour and Opposition to the Truth that any are unbelieving, for would they but impartially examine those Evidences of Faith we have, they must fully assent: But this wicked and stubborn World is afraid the Gospel should be true, and therefore will not look upon its Pillars and Grounds of Truth, lest they should be found too strong, and then such must not continue in Transgression. They are willing to grasp and hold fast what they have, and they take effectual Care not to attend to any thing, how true soever which may persuade to the contrary. O profound Policy and Wisdom! To refuse to be Happy here and hereafter, because by coveting after Riches they will pierce themselves through with many Sorrows; and wilfully subject themselves unto temporal and eternal Misery, only to hug themselves a little with ill gotten abundance. What unheard of Folly is this! There being set before the Sons of Men good and evil, they will lose the one and incur the other, by considering of neither beforehand. Good God That Men should set at naught the most inestimable thing in the World, and yet blindly run upon accursed Misery. Reason itself would tell them, that there is no harm to seek after the greatest Good, and if it be grievous to think of the Evil, so they cannot endure that, how much more to suffer it? And they had better think thereof and so escape, than (as now they do) shut it out of their Minds, and thus unavoidably run into it.  
This may be applied to all manner of unbelief, Ignorance and Sin, but Covetousness hath a mixture of all, for otherwise a Man would not renounce his part in the Portion of Israel for thousands of Gold and Silver. Were he persuaded he hath a Soul, and of its due worth, he would not lose it to gain the whole World, when now he doth to get a less part thereof, than the point of a Pin is to an Acre of Ground. Covetousness doth strangely fasten the affections to the Earth, and takes them quite off from Heaven: The mind is daubed over with thick Clay that it conceives not Spiritually, and so intent upon things Temporal that he regards not the things Eternal. And thus comes in him an evil heart of unbelief in departing from the living God; Nevertheless let him still know he is bound to obey the Commandments. If one hath never taken the Oath of Allegiance, yet he is obliged to keep the King's Laws; if he doth not, he shall be punished accordingly. So likewise, if one was never Baptised nor enters into Covenant with God, yet still he lives under his Laws; Every transgression and disobedience received a just recompense of reward, Heb. 2. 2. He is Lord over all, the Great King of all the Earth, and requires subjection from every Creature; those his Enemies which would not have him reign over them, he will send forth his Armies and destroy them. Who will not mind Scripture his revealed Law, are at this present transgressors against the same, and shall at the last day be condemned by it; For the iniquity of his Covetousness was I wroth, and smote him: I hide me, and was wroth, and he went frowardly in the way of his heart, Isa. 57 17.  
The iniquity of Covetousness consists in getting by evil and sinful 
Col. 3. 5, 6.  means as Falsehood or Wrong; so it is a complicated sin of inordinate Affection and Disobedience. Another kind of Covetousness is gathered from 2 Cor. 9 5. Which hinders from doing good by Charity, Hospitality, dispersing abroad that others also may live by them. Many have plentiful Estates already, who think as long as they do not covet other men's Lands or Money, nor do wrong, it is no harm to keep their own, ●o save and hoard up as much as they can. If they are willing to live in all good conscience (as that will stand them in more stead in the day of their Death, and from thence throughout all Eternity, than Manors or Lordships, and thousands of Gold or Silver) then let them consider what they are to be put in mind of. Charge them that are Rich in this World that they do good, that they be rich in good Works, ready to Distribute, willing to Communicate, 1 Tim. 6. 17, 18. None hath more than what he may know to do withal; Others who have large Possessions find a way of disbursement through sinful Lusts and Pride. And shall not as much be done another way for a better Master, for Jesus and his Brethren? It ought so to be, and much more, and time will yet be, when they shall be ready to 
●sal. 45. 12  perform the same; Christianity is no Pinching Doctrine, for it doth not make the owners of Estates good Husbands, as the word is commonly used, but good Stewards of the gifts of God. They are not to heap to themselves and starve those round about them, but distribute Liberally according to what they have and others need. The eighth and ninth Chapter to the Corinthians is full to this purpose; God feeds the Fowls of the Air, Fishes of the Sea, Beasts and all Creeping things; Neither hath he left the principal work of his hands out of his care and protection: He hath given sufficient to all Men for Food and Raiment, and they have a right thereto. He 
Psal. 140. ●2.  hath provided for them in his Works and in his Word; and was there a compliance to his Written Laws, none would suffer want. But seeing we live in an Age wherein Men are fallen away from God, who say they are Christians, but they are not, for they do not according to what is commanded, that is not done of all: Yet those his pecular People zealous of good Works, Tit. 2. 14. are to show forth more charity than is to be seen among them who think they have a well grounded hope for Heaven; and even those Rich Men who will not obey the Gospel may see it there Written, That he must reign till he hath put all Enemies under his feet, 1 Cor. 15. 25. But if they will be wise as to submit and come in betime, let them hearken to what he saith, Lay not up for yourselves treasures upon Earth, where moth and rust do corrupt, and where Thiefs break through and steal. But lay up for yourselves Treasures in Heaven, where neither moth nor rust do corrupt, and where Thiefs do not break through nor steal, Mat. 6. 19, 20. An express command against hoarding for the use of ones self. Our Lord in all the precepts he gave, hath consulted for the good of Mankind: Now it tends to the prosperity and welfare of a People, when Money is still in motion and passes from one to other; for if this were kept by every one that could, half the Nation would be in danger to perish. But our Religion hath enjoined a free Communicative temper; it lays the greatest obligation upon Men to Communicate forth according to what they have.  
Some have been prejudiced against it as an Enemy to Trade, which is thought to be more maintained by Sin and Vanity, but let it be considered. The end of Trade is to get a living thereby, and that all People may have necessaries and comforts for their being here. Now the way God hath appointed, doth more contribute to all this then the corrupted course of the World. To instance in Drunkenness, which is reputed a beneficial sin to the Nation. But if Men after they had kept within the bounds of lawful delight would go no further, and disperse some other way the Money thus saved, others might refresh themselves likewise, and there would be altogether the same vent. If that which is 
Prov. 3 〈…〉 6, 7.  consumed by some in adding Drunkenness to thirst, were given to satisfy the bare thirst of others, there would be the like quantity expended as now, neither would that abundance of barley God hath in mercy given us, be wasted for want of use and receiving. It is a hard Case for those which make Oil within their Walls, and tread their Wine presses, and suffer Thirst, Job. 24. 11. Honest labourers, who take pains in sowing and cutting down the Corn should have more share thereof then squeezing Landlords do now suffer them to have; when themselves neither Reap nor Sow, but▪ ●at of other men's labours. Thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn; doth God take care of Oxen? 1 Cor. 9 9 Much more for those of his own likeness. Many are forced to eat and Drink very course Bread and Water or Beer not much differing from it; these also deserve help not pity, and should come in for a distribution of the good things, for the Earth is the Lords and the fullness thereof. In the Primitive Church they had a Feast, where poor and rich did sit down promiscuously together, but there was a fault that in eating every one taketh before another his own Supper, and one is hungry, another is drunken, 1 Cor. 11. 21. It is more Unreasonable and Antichristian that some should live in Rioting and Drunkenness, others pine in Hunger and Thirst; But the Gospel sets this at right by paring away the Superfluity of the one, and giving it to others. So it may be said to the Vanity and inordinacy of Apparel. Thy People also shall be all righteous, Isa. 60. 21. And then there will not be such a Catalogue of women's Bravery, Isa. 3. and more things added thereto by the Fashion of these times. As iniquity hath abounded so the number of those have increased of that Trade which Borders upon it, but some of them might have resorted to other Employments, and those might sell nothing, but what was really useful and decent. Were the same spent in Hospitality and Charity, as is now in Gluttony and Drunkenness. Were the same laid out in Clothing the naked, as is in strange Apparel, Zeph. 1. 8. Did every one expend to some good use and purpose, what others do in Pride and Vain Glory. Were every one liberal according to what he hath, and Covetousness (which is not to be named amongst Saints, Eph. 5. 3. but found among Hypocrites and Unbelievers) utterly banished from among us: There would be better Living, then in this World of iniquity. Righteousness exalteth a Nation, but Sin is a reproach to any People, Prov. 14. 34.  
Covetousness is the Plaguesore of the Commonwealth, who is addicted to it will make empty the Soul of the Hungry, and he will cause the drink of the Thirsty to fail. The Instruments also of the Churl are Evil, he deviseth wicked Devices to destroy the poor with lying Words, even when the Needy speaketh right, I●a. 32. 6, 7. The covetous Man doth not only diminish the Livelihood of the Poor, but is still speaking against them when they seek for honest relief, and is upon Designs to make them yet more low. He gets all that he can from others, and nothing is to be had from him, but for things of absolute necessity. If he is of sufficient Estate already, than he injures by sordid keeping his own, by raking clean, and leaving no Gleaning to the Poor, he doth no good, not so much as with the Superfluities of his Estate, but lays up for further Purchases. woe unto them that join House to House, and lay Field to Field, till there be no place, that they may be plac●d alone in the midst of the Earth, Isa. 5. 8. The Scripture doth not say any thing in vain, for all must be fulfilled. It is too well known already, that a covetous Man whether of the greater or lesser size is far from doing Good to others, that he is very prejudicial to Community.  
All the pretended good is to himself, and he hath a conceited Happiness. If there was a strife among the Sins which was most delightful and expedient to single Persons, Covetousness would have the more general Approbation, for it seems to bring more durable good by getting Money, which prevents all the discontent and murmuring occasioned through want thereof, and furnisheth with all the necessary helps for worldly Happiness. The wiser sort are given to this, whilst they laugh at the vain gaieties and unsatisfying pleasures of others, how they destroy themselves in pursuit of those things which do not profit, when they can wax rich and live long. There is a lasting and real pleasure in this, as in other works of the Flesh.  
It is granted that all sin hath some delight or conveniency, but then the pain and evil is much greater; and so it is here, for Covetousness doth outwardly make a show of Happiness and Wisdom, but when a little laid open, there may be seen more misery and folly.  
The love of Money is the Root of all evil, which while some have coveted after, they have erred from the Faith, and pierced themselves through with many Sorrows, 1 Tim. 6. 10. The immediate grief of the Soul is irksome as pain of body, and Covetousness causing that is ●qually afflicting, as what only brings trouble to the flesh. Whatever delight arises from this sin, is chiefly by administering proud and pleasing thoughts, and the Torment which doth accompany it, is also by Vexation of Spirit. Cares and distraction do prey upon the inward parts. The Man is as it were to●● asunder with anxious forecasting how to accomplish more gain. Some thoughts pluck one way, some another, then are perplexing fears lest he should choose the worst way, there is agitation and restlessness of mind till he is resolved upon somewhat, and again trembling succeeds of the event. It may be after all he is disappointed of the expected lucre: When the affections are extremely set upon a thing, there is proportionable grief to miss of it; and it is a further aggravation, if it might have been had unless for such a mistake and foolishness. This often happens to every one that is greedy of gain, for he doth not catch all he hunts after, so he suffers Weariness in the pursuit, and more Sorrow in the loss thereof. But when he doth obtain, doth not that make amends for other disappointments? Indeed there is some comfort when things happen according to desire, but then likewise is more trouble when they do not; one gainful design that is defeated, brings more Torment than twenty which succeed well. A little evil will counterpoise much good, for that makes a lasting and deep impression of Sorrow, when this doth only cause light and sudden degrees of Joy; Which proceeds from Man's corruption and punishment since the fall, and instructs him if he would learn so much, that his Happiness is not of this World. It is so in them who have their affections most regulated, but much more where those are lose, headstrong and outrageous.  
The covetous cannot obtain all he proposes to himself; Many things are out of his power, and what are in, there are several accidents and hindrances which grieve him at the heart. Moreover, Fire, Theft, Deceit, Tricks and Law-Suits, and such like things, do often rob and spoil of a considerable part he possesses. It is irksome to reflect that what was gotten with so long pains and diligence, should be thus taken away; If the murrain falls upon his Cattle, a blast or unseasonable Wether upon his Corn, he never thinks upon God so much as then, for his heart to fret and conceive horrid Imaginations which he is ready to out with (the Lord knows them all one as if he did) but refrains, for he would meet with the utmost detestation amongst Men if he should through his own covetous mind Blaspheme the Holy one of Israel. If he doth not come up to this Abomination of Wickedness, yet who is besotted to his abundance cannot endure any part thereof to be diminished without impatiency and murmuring. He hath sufficient left in another's Opinion, but not in his own, and therefore is enraged; O if it had not been for this pull back, how wealthy he had been; why you are so still, ay, but he had been more wealthy, and there is the Vexation. When that is taken away which was glued in, it is as if part of his heart was rend away therewith.  
It is a leading step towards Happiness for a Man to order aright his desires; if these are fixed upon a sure and lasting good that cannot be shaken, than he is happy; but if he will let them out only upon an appearance of good, which besides is tottering and movable, than his happiness is such also, a mere delusion, uncertain and without. It may be compared to a Wave of the Sea driven with the Wind and tossed. Sometimes it is near, and again afar of: Labour not to be rich, and cease from thy own Wisdom, Will't thou set thine eyes upon that which is not? For riches certainly make themselves Wings, they flee away as an Eagle towards Heaven, Prov. 23. 4, 5. They are from without, and who places his love upon them, it must be subject to the same inconstancy. They being in a continual ebb, the Man's Soul moves with them, being now a little puffed up and then is brought low. He is harrassed between joy and grief, the one lifts up the Waves when there is emptiness underneath; the other presses down with full and real cares, which being close and compact sit heavy and grievous upon him.  
Suppose a Man set on work to make an endless Chain which he gins link by link, ever and anon one which he hath already made is broken, which is vexatious to go back and mend. If he doth daily add more, and make it longer, yet he will never have done, for it is endless. He vainly pleases himself with the additions he makes, but cannot come to true contentment; for he will never see an end of his labour, and at last if it should reach from one corner of the Earth to the other, it would not fill his mind. In like manner, he that gathereth Riches doth often lose somewhat he hath already gotten, this is disquietude; If he doth daily make his heap greater, he hugs himself with a slight fancy or Opinion, but when will his work be at an end? For there is more to be gotten still. If he should compass Sea and Land, get the whole World into his possession, yet all would not satisfy his Soul. If raised up to its due pitch, all the Gold of Ophir cannot satisfy her exceeding desires, which reach after greater things. Do ye think those who have the Stars under their feet value these little things here below? The faithful Christian whilst in the body with his mind ascends up, and thence casts a contemptuous eye upon the little dazzling things here, with which he thinks irksome to abide. A Chest cannot be filled with Wisdom, nor a Bag with understanding, no more can the Soul with the corruptible things of Gold and Silver.  
I may here appeal to the unbelieving earthly Man (who makes the worst use of reason by employing it to so mean purposes as to lad himself with thick Clay. Is there need of much study and polite learning to fill a Dung-pot?) How much hast thou got already? If a cartload of Coin and many thousand Acres of Land, yet dost thou not covet more? Hast thou not pulled down the Old, and built greater Barns? Hast not thou forgotten thy former little requests, and is not thy appetite stretched out larger to receive yet more? The greater extent his Estate is of, the more parcels of ground lie adjoining to them, which would be Commodious; and so he is led on with endless desire. Well, reflect upon them altogether, and do they yield true and real contentment? Are thy desires abated with daily Multiplying? It is strange that a reasonable Creature should set his Love upon, and be hankering after that which doth not satisfy. When he hath long tried and cannot stop the least craving, yet still to go on, making it the more importunate and urgent. If thousands of Gold and Silver will not content a single Desire, how can it be expected, that adding a few hundreds more should presently damn up the whole Current of them? If a Gallon of drink will not quench the Thirst of a Dropsy, much less will a spoonful. There is a wrong Application and Remedy to cure the disease of the mind; for so it may be here called, in that it doth torment, and only through this mistake bring evil upon Men. That constant and endless Thirst after Happiness, They do not take the right Course to allay, or to obtain what they so much long after. Some make use of one thing, some of another; but here the Man tries if he can do it with inconstant and perishing Riches, so unsuitable; but further because the thing to be redressed is within, and this is without. Was ever such Sottishness, when one is ready to perish with Hunger and Thirst, only to give him Gold to smell unto? And there being as natural a Desire in the Soul after Happiness, as the Body after Food and Moisture, how can Money truly ●ase that which is of a more noble and different Nature, when it will not so much as the earthly part of us? What Pleasure is to behold that, when the Sun and other parts of the Creation are a more excellent Object? What advantage to claim Property in that, wherein is no real Worth and Excellency?  
It is not so much the glittering of Gold for that becomes Dim, nor the ●ine colour of Silver for that appears as Dross, which doth ravish the Eyes; but the Pride of Life invites, and then Covetousness gins. When it is considered how much respect it Commands, how such an one is honoured by the People because he is Rich, this raises in another a Desire of being so likewise. The Nature of Man is very prone to Pride, he Aims at something wherein he may exceed the rest of his Brethren; and this vain persuasion of Happiness puts them upon their several Designs. Learning is esteemed but Pedantry, by those who do not understand it: Wisdom is justly preferred before Rubies, but that is stretched up above present things, and few do apprehend its excellency, because there is no such visible advantage. Honour is 
Prov. 8. 11.  a puff of Breath and the appendent of Riches; so they have the precedency before all things, and thence most try to abound with them.  
Behold his Soul which is lifted up is not upright in him: But the just shall live by his Faith: Yea also, because he transgresseth by W●ne he is a proud Man, neither keepeth at home, who enlargeth his Desire as Hell, and is as Death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all People, Hab. 2. 4, 5. An ex●ct Description of the great and covetous Man; He is exalted and grown stately, if he hath a large Estate already, than he will not deny himself the best Liquors, but take them of to Drunkenness; he doth not value to save so small a Matter, as that would amount unto: He is not contented with his own Possessions, but goes abroad, and seeks for new Purchases. Shall we therefore conclude him to be an Happy Man? No more than the Grave is filled, if Carcases are daily put into it, for it i● still open for more. When he obtains he hath not enough; he was impatient before, and restless now. All inordinate Affection hath torment according to its Being more or less inordinate: And why then should a Man heighten that in himself, seeing thereby he increases his own Misery? If he were so eagerly desirous af●er some real good thing, this were not to be blamed: For though there is Vexation in being so, yet if the thing be had it recompenses; if not, the Expectation did somewhat lessen, and it is some Comfort at the last, that he did not Labour for the Wind, it would stand him in stead if he had accomplished it. But when one runs so earnestly after an appearance of Satisfaction that hath often deceived him; when he hath proposed in the mean while such Contentment, yet hath been as often disappointed; and of this he may be every day more convinced, yet still to go on. What doth all this, but fulfil the Scriptures, Their Silver and Gold shall not be able to deliver them in the day of the wrath of the Lord: They shall not satisfy their Souls, neither fill their Bowels: Because it is the stumbling block of their iniquity, Ezek. 7. 19 Behold is it not of the Lord of Hosts, that the People shall Labour in the very Fire, and the People shall weary themselves for very Vanity? Hab. 2. 13. According as his Divine Wisdom hath established things, and all to bring back to his Obedience, that they may go and return to their first Husband, for than was it better with them then now, Hos. 2. 7.  
There is an Enemy which lets from this; and he whispers to those he withdraws, that hence it appears there must lie hid some great Good, which they cannot have before they have long wrestled. He would fain insinuate of a Satisfaction behind that will not be had, unless they take Pains for it, and the greatest things are reserved at last. If the covetous Man could get so much, than he would have Happiness and Contentment. That at length is obtained with much Sweat and Drudgery, but then his mind is altered, he hath need of more, and so on; he hath not yet laid hold of that Satisfaction he looked after, it is further off ●●ill, and so continues to make towards it. Thou mistaken Fool! There is neither Satisfaction at the end; and if there was, thou couldst not come to it. How much dost thou propose to thyself? Why, another hath the same already, and he is not satisfied; and why shouldst thou in the same Condition? Thou hast lower Thoughts, but they will Rise with thy Wealth, and if thine should come to be equal with his, thy Thoughts would be the same also. He that loveth Silver shall not be satisfied with Silver, nor he that loveth abundance with increase: This is also Vanity, Eccles. 5. 10. Every one cries for what is sufficient, but how much is that? If it were stated according to the desires of Grace, Nature, and Conveniency, it might be quickly had. If People would use only Honest and diligent Endeavours in their Calling, and expect God's blessing, let him judge what is the Competency, and not we ourselves. But if it is measured by the covetous Man's Opinion, when he shall cease to ask any further, then is no hope to obtain it: For he may as well think when he goes as far as he can see, that he shall touch the Horizon, as that he shall be satisfied, when he gets what he now proposes within himself? If any do desist in going after Wealth and the Promised satisfaction thereof, it is not because that it is obtained, for the use of Riches as they Subminister all Plenty of Meat, Drink, and Raiment do content the Body, but will not throughly satisfy the mind of Man, much less will the bare keeping of them in a Chest. What doth it signify if one hath a rich Neighbour, and finds no benefit at all by him? And it may be the same if not worse (for the Fear and Care of losing Property Torments more, than the Privilege of having it amounts unto) with the Man to whom God hath given Riches, Wealth, and Honour, so that he wanteth nothing for his Soul of all that he desireth, yet God giveth him not Power to eat thereof, but a stranger eateth it; this is Vanity, and it is an evil Disease, Eccles. 6. 2.  
Be exhorted to put an end to thy Covetousness and wearisome Labour. woe to him that increaseth that which is not his, how long? And to him that ladeth himself with thick Clay, Hab. 2. 6. Thy Life draws to an end, and then it is not thi●e; how soon thy years may be run out, thou knowest not. Consider to what purpose do you consume strength and time? Shall you give account to God how careful you have been to the World, and in the letteral Sense of the Parable, What a good Servant you have been? How thou hast put thy Money to the Exchangers and Usury, and hast gotten so much 
Mat. 25.  by other ways of dealing: God doth not require any to be Rich, but all to be innocent. He would have his Servants do that he gives them in Charge, viz. Obey his Commandments. When he calleth to Account, Than it will be demanded, whether we have inclined our Hearts to his Testimonies, and not to Covetousness: Whether we have loved Gold more, or it hath divided our Love with God; whether we have broken his Commandments for Gain, or neglected Duty for present advantage? Such things will be required. Wherefore let him that been an idolater or unrighteous, repent and be so no more. Do not transgress the least Precept for the greatest Profit. The getting of Treasures by a lying Tongue, is a Vanity tossed to and fro of them that seek Death, Prov. 21. 6. You must ere long part with whatever you have, and have a Care you do not lose yourself. You will be stripped naked, destitute and forsaken of all, and how sad would it be, If you should be condemned for what you must leave behind, and cannot carry with you? Wash ye, make ye clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, plead for the Widow, Isa. 1. 16, 17. Leave off your former Greediness and unjust Dealing, be bountiful and Charitable, Act with all good Conscience and Honesty, stand up for them you have wronged heretofore. And which should be done in the first place, (for Mercy is before Sacrifice, and Justice before Alms giving) Be sure to make restitution and satisfaction for all the injury you have done according to Numb. 5. 7, 8. Do not think to bring the price of a Whore or a Dog, to give Alms of 
See Deut. 23. 18.  Goods unjustly gotten: If ye be willing and obedient, ye shall eat the good of the Land. But if ye refuse and rebel, ye shall be devoured with the Sword, for the mouth of the Lord hath spoken it, Isa. 1. 19, 20. Under the show of temporal Calamity, the eternal threatening of God is vailed throughout the Old Testament. It is a little more drawn aside, Isa. 33. 14. but expressed in the most plain words under the Gospel. God is truth and hath not frightened People with a Lie: He who is as good as his Word in all things, (as all believe he is in his Promises) doth not threaten that which is not, or he will not perform. It is a sad adventure for any one to run, either God must prove a Liar, or himself be turned into Hell; he might equally throw himself into the Fire to try if it will not burn, For our God is a consuming Fire, Heb. 12. 29. And so will at length appear to the miserable experience of the ungodly and disobedient; that they may tremble and fear to continue so. Will they not be persuaded to make all haste to flee from that? Whereof the thoughts only are so very dismal, that People are afraid to entertain them, but take no due Care to escape the thing itself. That which is irksome to the apprehension, will be much more to the Sen●e; and what is dreaded afar off, will be more terrible when it comes n●gh. It vexes now the thought for a moment, but will be more tormenting when it comes to be in reality for evermore. The surest way never to come to Hell, is to hear of it often; and this is a thousand times better than not to suffer the bare Report, but blindly go on and drop into it. It is better to be foretold and foresee, and so avoid; then run on Deaf and Blind to the place they did so much fear, whilst it was but in sight and hearing. The froward hardened Sinners will neither think of, nor let another tell them what they are liable unto; whereas this would somewhat remove their Obstinacy and Senslessness, and then way is made for God's Grace, and so they might be saved.  
It is almost the same thing to speak to an Herd of Cattle as Worldly Men; they will keep their head downwards a grazing, and these will mind their sinful gain let what will be declared unto them. And the Pharisees also who were covetous, ●eard all these things, and they derided him, Luke 16. 14. They may 〈◊〉 off a conviction with a scorn and neglect; Others know not what this means. Unregenerate Men who have long continued so, and their hearts are pinioned to the World, understand not much more of Spiritual things than Beasts do of reason. But God will take care that what he hath said shall come to pass: And those who are so stout now to value his Words as an insignificant sound or dead letter, may at length find they will cause an hideous yelling in themselves, 
●zek. 6. 10. & Dan. 12. 9  and be a savour of Death unto Death: As the Words in a Statute Book do now cause several to suffer loss of Liberty, Life and Member and other ways of Punishment: from Truth all that is rightly inferred, is Truth. Let people resist the Truth, 2 Tim. 3. 8. or disregard it, still that remains, and however in the mean while stifled or prevaricated, that will rise up at the Judgement of the Great Day. Whether they will read or not, these words are laid before them, that they might have turned from their evil ways.  
Take heed and beware of Covetousness, for a Man's life consisteth not in the abundance of things he possesseth, Luke 12. 15. 'Tis enforced with a double caution to prevent the least beginning thereof, and an excellent Reason added. And though the Wisdom of the World seems to confront this, for they would account none truly Wise, but who gets Riches, and so again whosoever doth, he must be necessarily Wise; yet as sure as God is, and we have any Revelation from him, there is another Notion of Wisdom. Man was sent into this World, and endued with understanding that he should be Wise. He is not to continue here, but only pass through and so away. Now that he should do nothing but pick up Dirt in the Road, seems a most Senseless thing: For though he was made of Earth, yet this here treated of is no part of his Nature: it neither came into the World with him, nor shall go out with him. Our days fly as a Post till the last cometh, and in that day all our Thoughts shall perish, all the Labour we have taken under the Sun signifieth nothing. The end of that was to Minister things for Life, but when this is demanded, all those things likewise vanish which did relate thereunto: there is no 
Jer. 51. 13.  more rising up early to eat the Bread of Carefulness, Bodily work ceaseth, Worldly business is at end. It avails not to have been cumbered about many things, to have heaped up Riches and got Gain. A Man shall not by having so done redeem his Soul, nor give to God a Ransom for it: But he is to be examined, whether he was more employed about the one thing needful, which shall not be taken away, and will stand in stead, when all these things shall fail. When a Man comes to die, if he had all Pleasures, Riches and Honours, he is not therefore in a better Condition; much less is he who hath bestowed all his time to be a little more Rich than his other Neighbours, and for this he hath forfeited his Right to the Heavenly inheritance, which otherwise he might have been Partaker of. He counted himself a cunning Fellow whilst he lived, because he knew how to get Money and keep it, thinking others Fools who had not such a high value thereof as himself. And perhaps, thought them unwise who mind Religion, which was an hindrance to Gain, and also Chargeable, he did not see them get any thing by it: Whilst he letting alone Words, did Compass real and substantial Coin: For all he hugs himself so much in his own Wisdom, he shall be the merest Fool. He is sensible what a Vexation it is to lose a Pound to save a Penny (for this commonly happens to covetous Niggard's) and the torment will not be less when he shall come to know, that for a little earthly Pelf he is deprived of a Kingdom. The opinion of the World is, if they see one always diligent in business and he grows Rich, they conclude him to be a very Wise man; another doth not neglect his Calling, but Labours therein so far as to provide things necessary and convenient. But in the first place doth carefully observe his Duty towards God, and will sometimes lose a temporal Profit, rather than let slip an opportunity of doing his Soul good, him they term a foolish and simple Fellow. Whatever Men think now, at length it will be plainly discerned between him that serveth God, and who serveth him not, and which of the twain is most Wise. Even now we perceive the one hath hopes in his Death, the other goes away not knowing what shall become of him. Men think it enough if they do but mind their business whilst they live, besides they understand not what they should do; but what Wisdom is it to be employed about that, which shortly shall cease, seeming all one as if it had not been at all, and to leave that undone, for which they must eternally suffer? They have nothing to trust unto but this Life, of which they are not assured for a Week nor a Day, before they are convinced of the greatest and Remediless Folly that ever was.  
For their Wit and Contrivance in getting Money: It is to be observed how corrupt Nature is carried violently to evil. It is easy to Swim with the Stream, so to find out those crafty and hidden things of dishonesty. They are learned from one to another, any one may know them, that will look into the Practice of the World. And the Devil will be ready to suggest more. However it signifies little if he is Wise in the way, if he is not so in the end. He who makes a Journey to such a place to no purpose, if he doth go the right and nearest way, is a Fool for all that. And if Covetousness is not the principal business, and end of Man's Life, he can never Act prudently who Labours for it all his days, though with the utmost Skill and Dexterity. He that is very diligent in gathering Straws, and leaves none behind him, will never pass for a Wise man. Let the bundle be every day bigger, yet if never so great, it is all to a vain Purpose.  
The result of the whole is, that God hath provided for mankind Bags which wax not Old, a Treasure in the Heavens that faileth not, Luke 12. 33. unto which he now calls and invites them to accept of: in the mean while he Commands to abstain from what is an hindrance to this, which also is hurtful and disquieting. It is better trusting unto him, then seeking unto the Creature: His Goodness and Wisdom are justified; yea, to be admired and complied withal. Let your Conversation be without Covetousness, and be content with such things as ye have: For he hath said, I will never leave thee nor forsake thee, Heb. 13. 15.   

CHAP. X.  
Of Anger, Wrath, Hatred, Malice, Envy.  
BEfore hath been considered that inordinate Love and Desire after Meat, Drink, Women and Money, the several Idols of this lower World, which draw after them such a multitude of Followers by holding forth the outward show of Good and Happiness. But upon the strict and through inquiry every one must acknowledge, it is not in me. The Man is cheated all the while; he may stumble over, among, and within them all, seeking Rest and finding none. God is the chief and only Good, Who ever left him and prospered? It is as impossible to be Happy without him, as that there should be light of Noonday, when the Sun is under this part of the Earth.  
Nothing is more miserable, and yet nothing more Proud than Man, was the observation of a very Heathen; but we know whence to derive this accursed Nature. It came down from his Forefather, who would be as Gods knowing good and evil, Gen. 3. 5. the Author of his own Happiness: We are his Children, and would be working it out of ourselves. Let the only Wise God declare unto them, it is in the way of his Commandments, that he is the Lover of mankind and ordained such for their Good, yet they will think otherwise, and so despise his Wisdom and Truth. Which is such an iniquity as themselves shall find their own Conceit of Happiness to be Folly, falsehood and disappointment; and shall be recompensed with abhorring and Confusion of Face for evermore. 
Isa. 66. 24.  If that wherein they most trust, deceive them; much more will those things wherein they do not place so great Expectation. If the Principal faculties of Soul when they stand in opposition to God, will not afford true and real contentment; much less will the inferior Passions, which disjointed from him do nothing but torment and make miserable. When neither desire nor love with their several Objects are able to make a wicked Man happy, much less will the other parts of his Soul which condemn and vex him; His understanding doth reprove his Ways, the other Passions do torture or Discompose. If it were not to keep him in life, he had rather have no Soul at all, but would become altogether flesh and sense, that he might have all things to relish, but nothing to embitter his delights. This wish is impossible, as it is mean and degenerous; for He who fashioned every part of us both of Soul and body, hath likewise so ordained that if they be not brought into Obedience, Sanctified, and made Happy, then as they were the instruments of sin, so of punishment, and to render Miserable: Pain and Sickness to the body, or if that be not, Grief and Indignation to the Soul. As hereafter there is no middle state between Heaven and Hell, nor any standing still now between both, so it is of Happiness and Misery. If that which is given to promote the one is not made use of accordingly, it will tend to the other: If the Soul is not brought into Obedience unto Happiness, than it falls down into Destruction and Misery. How we are to be regulated throughout hath been showed Chap. 2. Where the whole Man was taken in pieces that he might be set in a right frame; The Understanding, Will, and Affections were surveyed. In the two first, both the good and evil were discovered; the affections were treated of as tending to good, if Governed by the Law of God. Now it remains according to the proposed method to speak of that evil and misery they occasion by being ruled according to the Law of the Flesh. The corruption and abuse of Love as to its several Objects hath been handled in the last foregoing Chapters; When the good and evil of a thing is laid open, the one may be chosen, and the other avoided. And hereby it may be a little more particularly manifested unto Men (would God it were done by a better instrument, but here it is endeavoured according to the ability himself hath been pleased to give.) Thou art good, and dost good, teach me thy Statutes. Righteous art thou O Lord, and Upright are thy Judgements. The Testimonies that thou hast commanded, are exceeding Righteous, and very Faithful, Psal. 119. 68, 137, 138. Though he hath the greatest Sovereignty over Creatures, and he might (as some earthly Potentates do by their Vassals) have exercised his authority over them by enjoining them such and such things, which would not be for their good, but only expose them to hardship and inconvenience. But God is not as the Son of Man (who is Ignorant, Proud and Cruel) for there is an intrinsic worth and excellency, a real goodness in the very nature of all things our gracious Lord requires; as on the other hand there is Baseness, Deformity and Evil in forbidden things. Seek Good and not Evil, that ye may live; Hate the Evil, and love the Good, Amos 5. 14, 15. Beloved follow not that which is Evil, but that which is Good, 3 Joh. 11. This is the Law and the Prophets, It is the sum of all the Commandments of God.  
We are required to put off Anger, Wrath, Malice, Col. 3. 8. Hatred, Variance, Envyings, Gal. 5. 20, 21, 26. So certainly there is Evil in them, and they hinder our Happiness. All anger is not sinful nor forbidden, but when without cause and immoderate; Either without Provocation, or upon little and trivial things. Such a temper is contrary to the Peace and Tranquillity of Mind: When the Winds blow, and Storms arise, there succeeds a troubled Sea, the Waves roaring: Not much unlike is the Soul of Man, when Contempt, Affront, or other cause hath moved him, that which before was Calm and Smooth, gins to Rise and Swell, and violently beats upon the Banks. The fierceness of the inward Man may be discerned, when the Eyes shall roll up and down like sparks of Fire among the Stubble, the form of his Visage changed, Multitude of Words do press at the door of 
Dan. 3. 19  the Mouth, that none are able to get forth but stammering and confused noise; The Hands are with difficulty kept from doing mischief, the Teeth grind and chatter, Reason is banished, and nothing but Rage to be seen; all these outward signs do discover that strange agitation and restlessness the Soul is in. This is properly Wrath, the highest degree of Anger. Man is despicable to look upon abstractedly, but when thus stirred, one would admire so little a Creature should do so great things. His Soul is never so much discerned to be confined and penned up in a narrow Room as then; it would break through the Walls, and causes those about him to fear. Then is raised a ferment and heat of the Blood, which is no more true courage (though it hath a show thereof) then desperate acts and rave of distracted Persons; Neither is it Wisdom. The Fool rageth and is confident. He that is soon angry, dealeth foolishly, Prov. 14. 16, 17. The discretion of a Man defereth Anger, and it is his Glory to pass over a Transgression, Prov. 19 11. Who knows the utmost that is in an injury, is least moved with it; and also this is a sign of a truly great and exalted Spirit, for Reeds and not Oaks are shaken with the Wind. A little and empty Soul is tossed to and fro with every breath of provoking Language. He serves like the fightings of Wild Beasts to divert Spectators, only such an one is worse and more destitute of understanding, for they by't others, but he teareth himself in his Anger, Job. 18. 4. The whole Man is hurry and division from himself, for the time he knows not what he doth; That inward Vexation and Perplexity, that Impatiency and desire of Revenge, those Malicious Wishes of Hurt, if they should not come forth into Act, do certainly hurt himself.  
But commonly it proves Mischievous to others, both to Multitudes and single Persons. Many thousands in the prime of Age have went down to the Slaughter, have joined to Butcher one another, as if they were to make a Feast of their own Flesh to the Destroyer; Surely he laughs and Smiles (if we may suppose that of the infernal and accursed Spirit) to see poor Mortals do the work themselves, and of their own accord fall a Prey into his Teeth. Let none say this evil is from God, for he hath no pleasure in the destruction of the living, He maketh Wars to cease unto the end of the Earth, Psal. 46. 9 So Isa. 2. 4. Mi●. 4. 3. Psal. 68 30. Which with the Parallel places shall be yet fulfilled. He hath sent his Son the Prince of Peace, who hath promulged such a Law to the World, that if observed, there would be no Wars and fightings among us, but they come from men's lusts, Jam. 4. 2. Ambition and Revenge are the great Incendiaries, which sprang from him who would be like the Most High and thence fell from Heaven. And therefore now continues his hatred against God by withdrawing as many as he can from his Obedience; and also his own envy at the Happiness to which Men are appointed, which he hinders as much as he can. It is his employment to nourish and instil in the hearts of Men all things that may do hurt, amongst which Rage is one Principal Instrument for carrying on his Pestilent design. It works Transgression against God, and Mischief to Men, both the Actors and Sufferers: It goes forth by Armies, or two by two. When People have not opportunity to assemble themselves by Troops to shed Blood, the Devil takes care they may do it by single parcels. If he, who is placed under God for this purpose, keeps the whole Community in Peace and Quietness; yet the Spirit which worketh in the Children of Disobedience stirreth them up severally to kill or maim one another, which it is impossible for Humane Government wholly to prevent, for that doth not reach within, and therefore can no more stop the beginning of Passion, than the first breaking forth of fire.  
If it be possible, as much as lieth in you, live peaceably with all Men. Dear beloved, avenge not yourselves, but rather give place unto Wrath: For it is Written, Vengeance is mine, I will repay, saith the Lord, Rom. 12. 18, 19 This is pished off and slighted without duly considering the reason of the Command. It is matter of the greatest astonishment, that so little and contemptible a being as the Son of Man is, should behave himself stoutly and disdainfully against the Lord his God; that he who in himself is very fearful and trembles at every thing, should dare to provoke his Maker. The reason of such abominable presumption is, That God having here ordained a life of Trial and Obedience of Faith, The place of his Especial residence is in Heaven which is afar of: And he remains invisible, undiscovered to the blinded world. So they either not know, or not think of him, and therefore use so much boldness and contempt towards him. But should he be pleased to manifest himself a little more, had they but the least beholding of his Majesty and Greatness, these same persons would creep, who now lift up themselves against the Holy One of Israel. No Question, there were some of as daring Spirits (as any now among us) who stood by Mount Sinai when God descended there, and we know what effect it had upon them; The like is not to be expected again in this World, but yet they shall be summoned to meet with that God against whom they have been disobedient, and shall have a more sensible and lasting apprehension then the Israelites had, for their Souls will be terror round about. Men may be Rebellious, and so indeed are in the days of their Flesh; but when they shall drop out of that, Nothing hinders from certain fearful looking for of judgement and fiery indignation, which shall devour the Adversaries, Heb. 10. 27.  
Go to the proud Men and tell them, they must not revenge their Injuries, but leave them to God, for he saith, Is not this laid up in store with me, and sealed up among my Treasures? To me belongeth Vengeance and Recompense, Deut. 32. 34, 35. They will be ready to Answer, like unto Pharaoh: Who is the Lord that I should obey him? They are for using it themselves. To which it may be replied in the Words following, Their foot shall slide in due time, for the day of their Calamity is at hand, and the things that shall come upon them make haste: And then they shall know who is the Lord, and wherefore he Commanded so. It is a received Rule among the Men of Fashion, if any receives an Affront, his own Sword must do him Right, and he will venture his Life to accomplish it: Thinking that if he is killed, there is an end of all his Vexation for the given Injury, and he had rather die then endure it; but if he should overcome, than he gets Honour and is revenged on his Enemy. But is ●e resolved to kill or be killed? Let him be told before he goes, that he Acts like a Fool; for if he gains the Field, his discontent will not be washed away with the Blood of him that caused it; his mind will not be more Cheerful when clogged with Gore and Gild. If himself is slain, than he falls into the hands of the Living God, and he would entrench upon his Prerogative, who saith, Ah, I will ease me of mine Adversaries, and avenge me of mine Enemies, Isa. 1. 24. Do not cajoul yourselves with a Lie, for Death is not an end, but unto wicked the beginning of Sorrows. It is commonly s●id▪ Revenge is Sweet, but it hath bitterness in the end: If any pleasure arises, it is like one labouring under Pain and Rancour, who hath it stopped for a Moment, but it returns with more violence th●n ever. The mind is upon the Wrack till the furious Person hath performed his cruel design, and then is for a Minute taken of, but presently comes a worse instrument of Torture. A Murderer walks only two or three turns by the Carcase of the Slain, he Triumphs but a very little time before fear and self accusing Thoughts set a worrying of him. There have been too many sad Examples of this Nature, who after they have committed ●●is crying sin, if they escape Justice, or another takes Satisfaction for the life of the Murderer contrary to Numb. 35. 〈◊〉. Which obliges Kings, Judges, and Potentates as much another's; yet Vengeance suffers them not to have comfort of li 〈…〉 b●t they betake themselves to Sottishness to make them ●●mind●ul of that for a little time, whereof they are to be sensible for all Eternity. They seldom come to true Repentance for wha● is past, but go on to stifle the sense thereof till they come to 〈…〉 e their 〈…〉 t in the Lake which burneth with Fire and B imst●●e, Rev. 21. 8. Against which they will find nothing to harden themselves.  
The least tendencies towards this sin are to be avoided, as may be seen by the strict manner of those Precepts, Mat. 6. 14, 15. Mat. 18. 21, 35. Which indispensably enjoin the duty of actual forgiveness of injuries as is possible for Words to express. If you have a mind to be revenged, why should not God take revenge on you for the affronts you have offered unto him? He will certainly deal so with you, as you do with others, and then avenge yourselves if ye dare. He will be more too hard for you, than you can be with one another: You had better be still, for he is ready to execute upon you according as you smite your fellow Servants. Have they injured you? You have more offended God, and it is a good way to come off, to forgive them that he may forgive you also; Be patiented towards all Men, see that none render evil for evil unto any Man, 1 Thes. 5. 14, 15. It is for our present good to compose disturbed thoughts, to allay the swelling of mind; The God whom we serve is a sufficient comfort under all reproaches, we may appeal unto him, Be thou my judge, for I have walked innocently: Though they curse, yet bless thou. Fellow Peace with all Men, and Holiness, without which no Man shall see the Lord. Looking diligently l●st any Man fail of the Grace of God, lest any root of Bitterness springing up trouble you, and thereby many be defiled, Heb. 12. 14, 15.  
It is to be admired that the Devil should make use of and prevail with a Temptation, as is wholly made up of Torment. He who knows that natural temper in all (and accordingly prepares his others baits) of being willing to be happy and averse from Misery, yet through his subtlety hath made so unpleasant a thing be received by them. These are some of the depths of Satan, Rev. 2. 24. But if we found this, it is bottomed on Pride, for having suggested to the hearts of Men; Nothing doth so much conduce to their Happiness as to seem great and be highly esteemed, to be set above that none should dare to offend them; to maintain this Principle he makes them submit to much uneasiness and trouble, as is done by swallowing down those black sins, Anger, Wrath, Malice, Revenge, in order to gratify a proud Humour.  
But there comes another Spirit more black and ugly which 
Of Envy.  crawls by itself, viz. Envy: At first sight we know not whether it should be ranked in the same Legion under the Command of Pride, for as it proceeds from an abject and base mind, so it doth confess itself. The envious ●erson acknowledges himself inferior to whom he envies, for he seethe in another somewhat above which he hath not, and that raises the Gall within him. It gnaws upon the Spirit and Flesh, it wilfully brings (what God intended to others for a curse) leanness into the Soul, and makes the outward Countenance appear Meagre and Ghastly. Neither Meat and Drink will nourish what this pines and consumes away: for wild Beasts to devour alive is more tolerable, for they make a quick dispatch, but this is as little Vermin continually feeding on the Liver. He breathes forth sighing and grief, within is anguish, a little further is fretting, without is evil speaking and injurious action; It rejoiceth in evil, and is sad at the good which cometh to another; It will misconstrue every thing that is capable to be so. It is sullen, and will not speak out of others well doing, which they cannot gainsay, and should glorify God for the gifts he giveth unto Men. What is the occasion of all this evil and misery? Not pleasing the flesh, only another's Happiness; Because such an one is contented and hath good things, he is murmuring under vexatious Thoughts, As he sees it, he is grieved, he shall gnash with his Teeth and melt away, Psal. 112. 10.  
O ●ursed abominable Nature to be spiteful against the welfare of others! O thou Child of the Devil, enemy of the happiness of Mankind, who hinders it as far as he can▪ Who settest thyself principally against 
* Numb. 11. 29. Psal. 106. 16.  faithful Teachers, the instruments of public good, resisting honest and worthy actions. When Sanballat the Horonite, and Tobiah the Servant of the Ammonite heard of it, it grieved them exceedingly, that there was come a Man to seek the welfare of the Children of Israel, Neh. 2. 10. woe unto them for they have gone in the way of Cain, Jud. 11. Upon you may come all the Righteous Blood shed upon the Earth; from the Blood of Righteous Abel unto the Blood of Zacharias Son of Barachias, whom ye slew between the Temple and the Altar, Mat. 23. 35. This he charged upon them who afterwards for Envy delivered him, Mat. 27. 18. The Son of God was used as a Servant, that eminent Manifestation of the Love of God to the World was vilified through their Spleen and Hatred; The Holy One, The Prince of Peace endured such contradiction of Sinners as was never heard of before. The Glory of the only begotten of the Father was rejected and despised of Men. What can be said more to aggravate the Abomination of Envy? Then that it caused the Death of our Lord.  
What Storms and Persecutions hath it since raised against his Members? Hath kindled a fire and shed the Blood of thousands of his Servants because they did receive his Doctrine, and were more Righteous than the●● Torments? If they have persecuted 
1▪ John 3. 12.  me, they will persecute you also, John 15. 20. Said their forerunner, and it hath been fulfilled to a Witness; look upon that vast Army of Martyrs, Who have washed their Robes in Blood, and came out from great Tribulation, unto whom it was said in the days of John, That they should rest yet for a little Season, until their fellow Servants also, and their Brethren that should be killed as they were, should be fulfilled, Rev. 6. 11. Which since his time hath been done in great measure, and the end is not yet; Who slew all these? An Enemy hath done it, through whose Envy Death came first into the World, and he hath employed his Instruments ever since for accomplishing all the mischief that was ever done. It hath inflicted cruel Mockings and Scourge▪ Bonds and Imprisonments, and found out all ways to torture and make miserable (if that were possible) the elect of God. When his only Son, the first born among many Brethren was slain, he prayed for his Murderers, Father forgive them, for they know not what they do, Luke 21. 34. But one would think by this time they have been so long used to this accursed Employment, they should know what they do, and who sets them on, Even the Dragon who hath so long made war with them which keep the Commandments of God, and have the Testimony of Jesus Christ, Rev. 12. 17. When People hear their good Confessions, with what Faith and Constancy they suffer for the Name and Truth of the Lord Jesus, When they neither suffer as Traitors, Murderers, Thiefs or Evil doers. When they are neither Blasphemers nor Heretics (for an Heretic is condemned of himself, Tit. 3. 11. Convinced to the contrary in his own judgement, and such are they) though their Adversaries would  them in the skin of such, but it is so thin that themselves and all the World ma● see their innocenc● through it, but Wickedness wants a pretence, and some they would make use of to hid their own Malice and Envy; Can they hid their Counsel from the Lord? 
Isa. 29. 15▪  Or conceal from him before whom all things are naked and opened, Heb. 4. 13. The wicked plotteth against the just, and gnasheth upon him with his Teeth (here is the beginning, but a little further) The wicked have drawn out the Sword, Psal. 37. 12, 14. And when they have had Pow●r a●● Authority, they have executed it. O ye Sons of M●n, wherefore should you do such things? Why will ye b● Tools to do his Work who hath great Wrath, and but 〈…〉 le time? Sa●an is not divided against Satan, We do not R●ad that the Devils ●o●ment those of their own kind. Why should, on carry yourselves cruel●y and despitefully against the sa●e F●●●h and Blood? They are the Servants of God, of whom it is said. He that toucheth you, toucheth the Apple of his Eye, Zech. 2. 8. The Lord Christ takes it immediately upon himself, when any of his Members suffer, I am Jesus wh●m thou pers●cutest. It is hard for thee to kick against the Pricks, Acts 9 5. And therefore you had best have a Care what you do to these Men. Your Breath is in your Nostils, which will one day go forth, and then God will suffer your evil Deeds no longer. You can only lift up your hand and heart against Heaven, and manifest a little spite against your Fellow-Creatures, but will you contend with him who liveth for ever? Who can cast both Body and Soul in Hell Fire, it will be manifested who is stronger, and who will have the worst o● it at last: Con●●der of this before hand. Life is lent to a●l Men to work out their own Salvation, and escape the Wrath to come. And what madness is it to bereave others a little before, to send them into the place of Rest, and Doom yourselves unto Torment? You think evil against them, but God will turn it into Good; the more mischief you do, he will change it into a greater Benefit. There are no such Fools in the World as Persecutors, for they miss of the thing they aim at, it falls out contrary to what they would have. And hast feared every day, because of the fury of the Oppressor, as if he were ready to destroy, and where is the fury of the Oppressor? Isa. 51. 13. What is now become of all those stirs they have made in the World? The Dust is cast over them, and they are quiet; their ●ands are tied up and fettered in the Grave from doing any more violence, the wickedness of those wicked Men is come to an end, but where do their Souls abide? In what Condition are they? How vexed and enraged are they at their past Rage? With what Fear and Trembling do they look for the Resurrection of their Bodies, when they must come ●orth to Judgement. And those who did heretofore ruffle and bluster in humane Courts and Judicatories, will be forced to behave themselves in another manner, at the Judgement Seat of Christ. Those mighty Emperors and Tyrants will find one higher than they; the inferior Officers and Magistrates will meet with one, whom they were as much bound to obey as their respective Masters. The great swelling Words will be changed into doleful Cries and Lamentations. Instead of Domineering and insulting over those they had once Prisoners before them will succeed trembling at their Presence, and will be strangely abashed to see them become their Judges. God will arise and maintain his own Cause, and ●●e boldest Persecutors shall at length find, It is hard to kick against the Pricks, the fiercer they do it, the deeper they wound themselves. Their Sword shall enter into their own Heart, and their Bows shall be broken, Psal. 37. 15.  
If you are Men and not savage Wolves, Be reasoned with a little. Wherefore should you deal so cruelly against those who believe on God and obey him? They must acknowledge He is greater than Man, and should be served by us. Is their hatred against the mighty One, because They would not have him R●ign over them? Luke 14 14. And because they cannot hurt him, will they hurt his Servants? He sets himself on their side. It is impossible to resist him. It is madness, but to attempt it. If it be of God ye cannot overthrow it, lest haply ye be found even to fight against God, Acts 5. 39 He searcheth the very Secrets of all Hearts, and if their Rage is against him, Isa. 37. 28. he knoweth it. There is a Root of bitterness growing within the Bosom of Persecutors, an Enmity against God. Either it must be this, or hatred against the Persons of good Men in whom shines forth his Image, or both; as is most common. The first is Ignorance and strange iniquity; the second upon Inquiry will be found unreasonable and without cause. Do you hate them for following that which is good? You will not acknowledge so, for an evil Work you pretend: Why, look throughly, and you will see no such thing. Examine impartially both sides, and it will appear good; but then arises Envy and Hatred, that such should be better than yourselves. Then in your Opinion they do good, Why will you not also do the same? In a temporal Matter none Envies another, for a thing which himself may have, or the other would willingly help him unto. This turns into Thanks and . And why should it not be the same in reference to the things of God? Is another righteous, and dost thou secretly imagine him Happy therein? Thou mayst be so likewise, if thou wouldst do the same things. God is no respecter of Persons, and he will give his Grace to thee, if thou wilt seek after it as he hath done. In my Father's house are many Mansions, said the Son of God, who came down from Heaven. Another's striving will not prejudice thee; if only some few might come there, we might well be angry at those who would get before us: But seeing God would have all to be saved, and Christ tasted Death for every Man, there is no fear but thou mayst be Partaker also, if another doth endeavour after the same Grace and Glory. He will do his endeavour that thou mayst come also, but this thou dost not like, Why should he be a Busybody in another Man's Matter? But consider a little, if a Man had incurred the Displeasure of the King, and so was liable to Imprisonment and Death; a Friend would put him in the way to preserve and restore him into Favour, is not this esteemed a kindness? A wicked Life and Conversation renders liable to the Wrath of God and Damnation of Hell, and therefore he is not to blamed, who would persuade to repent and escape it. When one is ready to perish, What fault is it for another to put him in mind to return to his Father's house, who will receive with all Loving kindness, that hence forward he may live in obedience and favour of so good a God, die with Comfort, and enjoy him in Glory. What harm is in all this? Shall evil be recompensed for Good? For they have digged a Pit for my Soul; remember that I stood before thee, to speak good for them, and to turn away thy Wrath from them, Jer. 18. 20.  
Ay, but such an one believes we shall be damned and miserable, he thinks so of us, as if he would have it; surely he is to be justly hated for this.  
This seems to be the very Reason why the wicked have been so despiteful against the Godly in all Ages. Though they will not speak plain, they will hint as much, and therefore it is expedient that such things should be laid open, that all mistakes might be rectified, for want of which is occasioned all the Hatred and Heartburning of the Sons of Men one against another: Amongst which this pestilent surmise hath done so much mischief. What was it that set the Jews first, the Gentiles afterwards, and all wicked Men ever since in such a Rage against Christ and his Followers? He told the Jews, I am the way, the Truth and the Life, No Man can come unto the Father, but by me. This is Life eternal, that they might know thee, the only true God and Jesus Christ whom thou hast sent, John 17. 3. He sharply reproves their Sins, Fill ye up then the measure of your Fathers. Ye Serpent's, ye Generation of Vipers, how can ye escape the Damnation of H●ll? Mat. 23. 32, 33. So the Jews unless they repent and believed, were shut out from the Mercy of God. In like manner were concluded the heathen World from Acts 4. 12. 2 Th●s. 1. 8. Rev. 21. 8. And that saying of our Lord, John 5. 2●, 29. reacheth unto all wicked Men, of all Generations and Places. To be deprived of 〈◊〉 great a good, and threatened with alike Evil, hath set Men a madding, and hath made them spit out their Venom against the Asserters of these Truths, as if ourselves were the Authors of them, and so would have it be. But yet they need n●t be presently enraged, for the Promises and Threaten of God are not absolute and irreversible, but the one obtained, and the other avoided by Repentance ●n the mean while. So there is a door of hope open to the worst of Men to come in, unless they are so mad to shut it against themselves. Though they do wickedly now, they may cease to do so as soon as they will, and come in whilst the day of Salvation lasteth. When the Long-suffering of God wa●●s 1 Pet. 3 20. that Men should be more forward to hasten Destruction upon themselves, is a strange and unnatural Consequence, as if they sworn to be miserable, and like desperate condemned Rebels which might have their Pardon, yet they will be stubborn, not to sue for it, but do all the mischief they can b●fore they die. If they are so perversely resolved, they will see who will repent of it first, Go ●or themselves. He that made Men hath power over them; and seeing he hath revealed such Decrees concerning their final Condition, what are we, that we should not believe him? We must, or we mak● God a Liar 1 John 5. 10. which we will not do for the despitefulness of all the World. Be it known unto you, that the God whom we serve, is true and will perform what he hath said. He hath threatened a great Punishment to unbelief, Heb. 3. 18, 19 R●v. 21. 8. and therefore we dare not in the least give way to it. But is to be understood, that our speaking of them do no more make them then a Proclamation of the King is by talking thereof among fellow Subjects. The Galph is already fi●●, our▪ Thoughts and Words did not make it; so such would nevertheless drop in, if we should think or say they would not: In point of Prudence it is better for Men to turn from their Sins and Vanities, then to run the dreadful event thereof. Indeed we do believe the Scripture is the Word of God, and all things contained therein are true, and therein is plainly declared a place of Punishment; but that we would have it so, is nothing to us: We are but Servants, and to be contented with whatsoever pleases our great Master, for we dare not prescribe unto him, or tell him what we would have: If we did, ourselves being in the Flesh we should rather take part with that, for ourselves are in danger, and we should rather desire there was none, but we submit to the Good will of our God. What Jeremiah saith of himself, is the mind of all sincere and real Christians. Neither have I desired the woeful day thou knowest, that which came out of my lips was right before thee, Jer. 17. 16. They are bound to believe and speak ●orth God's Truth, but yet far from wishing the Misery of those who are Flesh of their Flesh, and Bone of their Bone, of the same common stock and likeness with themselves. However they must love God more than Man; and be more zealous for his Glory, Truth and Justice, than the welfare of others. They had rather that wicked Men turn and live. They would have such part with deceitful Lusts for true Happiness, and do use their utmost endeavours to accomplish this blessed Work; but if they continue still in an hard impenitent heart, If they persist to hate, provoke, and despise the most Lovely, Excellent, Glorious One, who hath not in the least deserved it from them: If they abuse his Goodness and Long-suffering, which at length is worn out, and their day is past. Let God arise, and let his Enemies be scattered, let them also that hate him flee before him: As smoke is driven away, so drive them away: As Wax melteth before the Fire, so let the wicked perish at the Presence of God. But let the righteous be glad, let them rejoice before God, yea, let them exceedingly rejoice, Psal. 68 1, 2, 3. They will be pleased when they behold God glorified in his Justice upon the wicked, as in his Mercy on themselves: Even they will fully acknowledge, the Lord is righteous, he hath dealt with them accordingly to their deservings, they had the●r Choice, and he did all things to bring them▪ to Heaven, and avoid the evil; but they maliciously refused the one, and did run blindly into the other. If now they would lay aside prejudice and false judge, and debate the Matter seriously in their minds, they must Confess the Goodness and Justice of God in the Government of the World, as to future Rewards and Punishments, though we are now in the Flesh, and have not so very clear a discovery of things; much more will it appear when we shall be stripped and dispossessed of all, when the Judge himself shall testify against us, Psal. 50. 6, 7. And plead with the Inhabitants of the Earth, give a large Account of what he hath done for his Vineyard, and leave us to judge what he could do more, that he hath not done, Isa. 5. that every mouth may be stopped, and all the World become Guilty before God, Rom. 3. 19 The Righteous will say, If thou Lord hadst been extreme to mark iniquity, who might abide it? Even they would be Condemned: But they fled to him, who was set forth for an Advocate and Propitiation for our Sins; they entered into that Covenant of Grace which was made through him between God and Man, and sincerely performed the Conditions thereof (O what magnifying will there then be of the Mercy of the Father in sending him, and his Love in doing so great things for mankind) But for those his Enemies who would not have him Reign over them, who did Call him Lord, Lord, but did not the things he said, who did mock and trifle with him, these shall find to be true what is written, 2 Thes. 1. 7, 8, 9 Rev. 2. 23. The Secrets of all Hearts will be manifested, all Tricks and Evasions will vanish, and themselves will really assent to the Truth and uprightness of Gods proceeding against them. They will be forced to know these things, when knowledge will do them no good, but to aggravate their own Folly, that they would not know them beforehand, that they were willingly ignorant, 2 Pet. 3. 5. Who are now of a different Opinion from the Godly, and so exasperated against them, will find those things to be true they told them of, and will wish they had harkened to them.  
In the Word of God is such abundant Conviction for all sorts of wicked Men, but especially the worst sort of Persecutors, that when they hear these things, the former must be pricked in their Heart, Acts 2. 37. and so bring them to Repentance; the others cut to the Heart, Acts 7. 54. which would stop the way of them. But if they are desperately resolved and gnash with their Teeth, than they must Cry with a loud voice and stop their Ears, Verse 57 and run upon mischief: Making the outward noise to silence the Cries within them. Be sure not to hear what can be said against their wicked Designs, for than they could not do them. They must violently rush on, for they cannot go soft, deliberate and do this. They hasten on with hurry and Passion, for let them take sober Council they will never Act such things. If they take advice from Scripture, they will be found mad, and Enemies to themselves. If by Reason, that will pronounce them to be Fools and cruel to others. And therefore if their Hearts are fully set in them to do evil, they must consult with neither: And this is the very Reason why they go on in their Course, as is generally of a wicked Life, to resolve first to hear nothing to the contrary. But if one was throughly bend to commit Theft, Robbery, Treason, and thereupon think himself safe, because he would not know the King's Laws, should we think him so? He would be hanged for all that. In like manner God hath published his Word to the World, and whether Men will take notice of the Truths of it or no, they only lie dormant for a while, but he will judge and condemn by it; and their ignorance will not excuse, but aggravate their Gild, because it was malicious and wilful. They might have known in this their Day the things which belong to their Peace, but when they are hid from their Eyes, they will be plagued that they did not know them, and what they now account a Privilege will be one degree more of their Torment.  
Let others have a Care how they become the Authors of Reproach and Persecution, which gins by the steps of Malice and Ill-will. Our Lord himself laid open the unreasonableness thereof, for having before shown why they should not, he s●i●h, Yet they both hated me and my Father, but this comes to pass ●hat the word might be fulfilled, which was written in their Law, they hated me without a Cause, John 15. 25. He told his Disciples that they also would be hated, and so it hath appeared of his true Followers in all Ages ever since.  
But why shouldst thou Labour so much in this Point? Seeing those who are Hated, Slandered, and Persecuted, are Partakers of the Blessing, and obtain a Reward for it; and consequently it is better for them to be so entreated.  
This is a right Julian Scoff; yet we have our Saviour for an Example in vindicating himself, and the ●oly Apostles maintaining their Innocency, and showing the unreasonableness of their Adversaries rage against them. However God is pleased to ●urn the Sufferings of his Servants into good, recompense them with Comfort here, and Glory hereafter, yet they are to be put in mind, not presently to suffer without using all lawful means for their own Preservation. God is to be glorified in their good Confessions, they are to acquaint the wicked World of their iniquity, and unreasonableness in doing so against them, and to take off from all manner of false Accusation, that the generality of Men may be throughly convinced, that these do not suffer as evil doers. And if after all this they suffer, it is according to the Will of God (for holding fast to his Ways and Truth, and so as he would have them behave themselves) They may commit the keeping of their Souls to him in well-doing, as unto a faithful Creator. Neither are those who inflict it to be excused, for their intentions are Malice and Evil, they did as much mischief as they could, they did kill the Body, and would have killed the Soul if that were in their Power. Those who bereft of Life, would hinder them of the Crown of Glory if they could, and so that is given, the utmost thanks are due only to our most Wise and bountiful Lord, and not in the least to horrid Miscreants. Such Considerations may be of use to prevent their own wickedness, to hinder that Misery which will come upon all those, who hereafter shall presume to do thus ungodly; that they may fear and refrain.  
What is prejudicial to the Happiness of mankind, is to be taken notice of, that it may be avoided; this hath been showed to spring from that mingled Seed of Malice and Envy, and so it aptly f●ll in our way. The Heart is the principle of Action; for the hands execute that which the Man thinks fit to be done, and therefore it is necessary to prevent evil and irregular Actings to look unto the first Rise and rectify that. If those destructive and poisonous Seeds had never been sown, or picked out, or the growth of them hindered, than all this mischief had not been. If we could take away all Malice, evil Surmising, and Envy, there would be no Persecution in the World; for though it may 
See Isa. 26. 11.  also arise from blind and sinful Zeal, yet where this is, those things are also intermingled against their Persons. If there was Love and common Humanity, they would search and have the Cause known; but when they either hate or grudge to gratify these wicked Humours, they may think they do God Service. When they have private Peak of their own, they will play the Hypocrites, pretend to be like God, and be clad with zeal as a Cloak to hid that, not considering the Allseeing Eye: Ambition and Covetousness may have some hand, but Hatred, Malice, and Envy do still creep in among them.  
It is the very constitution of the Prince of the Power of the A●●; the Spirit which worketh in the Children of Disobedience. 'Tis that which sets him walking about seeking whom he may devour, which he privily conveys into the hearts of Men, and works mightily to resist the servants of God, and for advancing his Kingdom of Darkness. Pride and Envy are the great setters of it up; the first is the Capital sin, the other doth truckle under it. Though it seems sneaking and low, yet it is founded on the Proud aspiring Humour of Man: Every one hath too good an Opinion of himself, and thinks he deserves as well, yea, better than others; and therefore if they are above him in other advantages, he is discontented with himself and secretly envies them. Why should they be in a better condition than himself? What reason is it they should be more Happy? Are their Merits so transcending his own, or his Provocations more than theirs? And thence he gins to murmur at the good Man of the House▪ That God whose Wise Providence governs the World. But hear what he saith, Is it not Lawful for me to do what I will with mine own? Is thine Eye evil because I am Good? Mat. 20. 15. Why should he be quarrelling and repining at the Gifts of God, who is Sovereign, and obliged to none, but disperses to his Creatures according to his own good Pleasure? We cannot comprehend the reason of his do, but he hath said to whom he hath given much, of them he will require more; at last it will appear that God is no respecter of Persons, and he gave to all sufficient means to work out their own Salvation. We may judge that there must be inequality to make Order and Government, there must be strings of a different size towards Harmony and Music. If one Star is greater than another, yet the less is as full of light according to its Proportion. Zacheus who was little of Statute, was as much a Man as the Giants of Old: We think it hard when we look with the Carnal Eye on the mere outside, but how know we that God therefore purposely ordered it to be differently with Men for a greater Exhortation to lay hold of the Hope set before us? We cannot endure another should be more happy than ourselves, Why then should not we endeavour to be Happy likewise? And in the mean while take away these unpleasant thoughts, rise up and be doing: Cease from Anger, and forsake Wrath, fret not thyself in any wise to do Evil, Psal. 37. 8. There is but one true Happiness set before all the Sons of Men, of which every one may be partaker: That is Heaven and the way to it. If others either not come in, or straggle out to gather a few ●ading delights, do you keep close in, and you will be more Happy even now, and also at the end than they.  
It is thought by some that all have an equal share and degree of Worldly Happiness; those who have greatest enjoyments, have alleys answerable to them, and who have a less quantity of outward Blessings, have less of tormenting desires and more contentment; there are Divertisements to all sorts of People, the meanest rub out their time, all on as those of more exalted condition. Upon a strict and through enquiry, allowing for the necessaries and some few recreations of life, whatever is more, is so little that it doth not deserve any strife or contention. Every Night shuts up not only the delights of the Day, but of a Man's whole life past, and in respect of that there is no difference of Happiness or Misery: And there is so little in them, that it is the same thing whether Pleasures be had or not, they are not worthy to be sought after for the future. If we reflect upon things according to common Observation and Experience, there is no room left for Envy, for that is remedied by having a true estimate of the Nature of things. But if we should go into the Sanctuary and consider the end of those Men, who turn their Employments into the pleasures of Sin for a Season; Who disobey God and draw his displeasure upon them, losing the recompense of reward for that which satisfies not, and come to the place of Torment for those Delights which did perish whilst the● were had; Can any one envy the Glory of such? Good Men have been offended at the prosperity of the Wicked, we hear frequently thereof in the Old Testament, but not so much in the New. Those who had chief Temporal Promises to Encourage them to Obedience, might well startle when the Disobedient also received the same in effect. Verily I have cleansed my heart in vain, Psal. 73. 13. T●ere was not then a clear revelation of a judgement to come, and the succeeding Eternity, which is to make a vast difference between the Righteous and the Wicked: This would have instantly satisfied all their doubts. But now Christians who are assured of all this, have no reason to let their thoughts be disturbed this way; Yet, Do ye think the Scripture says in vain, the Spirit that dwells in us lusteth to Envy, Jam. 4. 5. The difference between sins of Regenerate and Unregenerate is, The first have little motions and tendencies towards them which are crushed and kept short; but the others suffer them to break fo●th into open act. And so there are in sincere good People some little inclinations to Envy. They are apt to be grieved that those who provoke God, should flourish and seem outwardly in better plight than themselves. There is a carnal intermixture, something for themselves when they cry out, How long wilt thou suffer them to do in this wi●e? Such thoughts are evil, perhaps God gives them their portion in this life; However, we are to let him alone with the ways of his providence, for he (and not we poor Wretches) knoweth what he hath to do. How he deals with others, What is that to us? We may rest fully satisfied with what the Wise Man saith, Tho' a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him, Eccles. 8. 12. God cannot be unrighteous, and if he deals more bountifully with the wicked in this life then with you, Certainly you will far better than they in that which is to come. Faith and Knowledge will cure all manner of Envy.  
The Grace of God doth not destroy our Affections, but only turn them from evil upon that which is good. Anger and Wrath may be changed into Zeal for the Glory of God, and Indignation at every thing that displeaseth him. There is a Godly kind of Revenge, 2 Cor. 7. 11. to be acted upon ourselves: All Hatred and Malice may be confined to a constant Detestation and Abhorrence of sin in ourselves or others; with this caution, that nothing of private Spleen doth come in, hating the Wickedness in them, but not the Men. Do not I hate them, O Lord, that hate thee, and am not I grieved with those that rise up against thee? I hate them with perfect ha●red, I count them mine Enemies, Psal. 139. 21. 22. Saith the Psalmist. It must be only for this Reason, because they 
2 Chron. 19 2. Rev. 2. 2 〈…〉  hate the Lord: And whosoever loves him, most necessarily be vexed with such who without cause do ha●e him that is most Good and Gracious; It is the utmost perverseness that makes any to be malicious and stubborn Offenders. It is observable what our Lord commands, Love your Enemies, bless them that cu●se you, do good to them that hate you, and pray for them which despitefully use you and persecute you, Mat. 5. 44. But are we to do all this to those who carry themselves after this manner against God himself? Let us do any thing to reform them, pray for them, endeavour by kindness and all ways to persuade them off from their evil ways. But if they continue froward and despisers, let no fawning be used towards them; Let nothing be done to nourish them up in their Rebellion. We are in no wise to bless them that Blaspheme the Holy One of Israel, and curse by his Name, or to do good to them that hate him, no otherwise then to draw off, not encourage them in their Transgression.  
And lasty, Envy is to give place to an honest emulation (for those only which have affi●it, to Hatred, Variance, Wrath, and Strife amongst which it is ranked, Gal. 5. 21. are sinful and excluding. Every one would fain be as Happy as another; Improve that principle to the utmost, but go only in that way God hath showed (for there is no other) and there try who can walk fastest. A blessed contention when Christians strive who can most grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ; Who can most abound in Good Works, and live in all manner of Obedience. Let us consider one another to provoke unto love and Good Works, Heb. 10. 24. A noble competition and well pleasing unto God, when his Children strive together who shall lay up the best Foundation against the time to come, who shall get most of his Love and Favour, who shall give most Diligence to make his Calling and Election sure. In this good Emulation none envies another, every one tries what he can do for his part, if another doth better, he is glad and glorifies God on his behalf. He is quickened thereby to do more for himself, but in the Name of God let every one seek▪ to serve him to the utmost; It is a common Salvation, and the more earnestly others contend for it, there is room left still for thee. If others glorify God by their light shining before men, you may make it up another way in Humility and Thankfulness. It may be you have not such opportunity as he hath, if thou hast and dost not come upon him, it is thy own Omission, thou mayst do more; To apply here Phil. 1. 17, 18, 19 If others serve God more than thyself, thou dost rejoice, se●ing that God is served, yea, and thou wilt rejoice, for thou knowest that this shall turn to thy Salvation through the Prayer of your Brethren and the supply of the Spirit of Jesus Christ.  
Even those Passions which through Disobedience do cause misery to the Sons of Men, may be Converted into Vessels of the Sanctuary, help them now their daily Ministration, and tend to their Reward hereafter.   

CHAP. XI.  
OF FEAR.  
FOrasmuch as Fear is implanted in all Men, and hath relation to somewhat, the subject of this ensuing Discourse will be, Whether it is better to stifle, disregard, or to provide against that Fear? Not to Fear at all is impossible, so not desirable by a prudent Man, for it serves to divers good Ends and purposes; but not to be afraid with any Amazement, 1 Pet. 3. 6. Not to be so horribly afflicted with it as generally People are, is a thing which may be attained; And if Religion showeth us the only good and wise way, which is more safe than any other, herein it tends very much to the Happiness of Mankind. We are all poor imperfect Creatures, Men and not Gods; yet of such a strange aspiring Temper, that we are apt to forget what we are: So it is necessary as to us all for the Lord to put us in fear that we may know ourselves to be but Men, Psal. 9 20. When we are lifted up, this depresseth us low again; we are swollen with Pride, but contracted with Fear. That is Big and Stately, this shrinks into its due Posture; That struts and thinks it shall never be moved, this reminds of the Truth that he is subject to injury and falling. What a Monstrous thing would Man be, if there was nothing to allay the proud Humour? Whither would he be carried, when every little thing doth puff him up as it doth a Bubble, if there was not to pull down? A small conceit of Happiness transports him beyond himself, so it is requisite a sense of that Misery within him, and he is further liable unto, should humble and reduce him into right Frame. That he should not be always cheated and exalted with a Lie, but be truly informed of his own State and Condition. Let him not imagine he is come only to Swagger here, or think himself the chiefest in the Creation; Our Lips are our own, who is Lord over us? Psal. 12. 4. For assuredly there is One greater than he: Who made him, and gave himself power thus to Domineer, must be more great: And it is he who is infinitely above us, and him we ought to Fear. As he made, so he can dash in pieces. He hath fashioned us subject to Frailty and Consumption within, to Hurt and Casualty without. He doth good, so likewise he can Punish: He is the great Lawgiver who is able to save and destroy. Indeed the sense thereof is the cause of all the Fear in the World, though Men would fain stifle the Apprehension of God, which he hath ordered to be conveyed unto them by their own Fears; yet they will not acknowledge him, whom they do Fear. What malicious stubbornness is this? What absurd folly? Besides natural awe and reverence, 
Rom. 1.  they do dread him by reason of Transgression, and they will sin yet more by not owning him. They will not speak out what they can hardly conceal; They would shut him out of their mind who is in every part, and visible in all the World besides. All the faculties of the Soul do discover him, the inclination of the understanding to know him, the desire and will to enjoy him, and every affection doth somewhat manifest him.  
The Lord Reigneth, let the People tremble, Psal. 99 1. Some foolishly disdaining to be kept under (who ignorantly would have been freed from what is their greatest honour and good) have hence attempted at the very foundation; but by so doing they only ●urt themselves, and provoke him yet more. God is above, and hath power over Men; they can neither make him nor themselves cease to be, or preserve themselves from his Dominion. Neither let the Worldly Wise Men think themselves secure, because they will drive the Sense and Fear of God out from within them. But he remembers their despising and negligence of him: They do only for a little time put off their Fears and Doubts, which will return sadly upon themselves when past remedy. I also will choose their delusions, and will bring their Fears upon them, because when I called none did Answer, when. I Spoke they did not Hear, Isa. 66. 4. In this short and vain life, Men may cast out of their hearts the Fear of God, and harden themselves against him; but from the day of their Death, they will be forced to Fear him, when Fear will do no good. Their Soul will leap out nothing but fright and consternation, and their Tormenting Passions will be stretched out to the utmost. In temporal evils the fear is often greater, but it is contrary as to Eternal. Who knoweth the Power of thine Anger? Even according to thy Fear, so is thy Wrath, Psal. 90. 11.  
And however some will not Fear the greater, yet they do the less. If they do not choose the Fear of the Lord, they are afraid of every thing besides which hath the least Power to do hurt; let them pretend what they will, they do secretly, but unwillingly dread him: And this is the reason of that universal practice amongst the Men of this World, to hear or think as little of him as may be, for they are uneasy and disturbed every time they hear him named, unless by way of customary Oath and Provocation. Which is one reason that makes the sin of rash Swearing and taking Gods Name in Vain so much in use upon frivolous Matters and Idle Expressions, for hereby it is made so familiar and common as takes off from that inward trembling they have at the least serious thoughts of him. This is directly contrary to the third Commandment, which seems to have been therefore given, that this Glorious and Fearful Name, THE LORD THY GOD, Deut. 28. 58. should not be made vile and cheap, for that would destroy the reverence we own unto him; But this is a silly device of the wicked, for thus they sin yet more, and by only stifling the sense they do not take away, but increase the cause of their Fear; So it is likewise of their talking of Religion in their Drunken Fits, which is laughed at for a merry Fashion, but is Abominable and Provoking, and is because they cannot bear the sober thoughts thereof. If one was to unravel the whole Mystery of Iniquity, how much folly and contradiction would he find therein? But for all men's doing they will never be too strong for the Almighty, nor 
1 Cor. 10. 22.  too cunning for the Alwise God. How much better had they submit and confess unto God, Thou, even thou art to be feared, Psal. 76. 7. Sanctify the Lord of Hosts himself, and let him be your Fear, and let him be your Dread, and he shall be for a Sanctuary, Isa. 8. 13, 14. They must necessarily, and also do Fear somewhat, and on whom should it be placed, but who is most worthy thereof? With God is terrible Majesty, touching the Almighty we cannot find him out, he is excellent in Power and in Judgement, and in Plenty of Justice, he will not afflict; Men do therefore fear him, Job 37. 22, 23, 24. Take God in both his Natures, When he is Angry or Merciful, he is to be Feared: Our God is a consuming Fire, Heb. 12. 29. And it is no disparagement for the stoutest heart to run from that, yea, he doth. And if some out of damned Pride may pretend to slight this, thinking it cowardly to fear invisible powers; yet the time of Trial will come upon themselves. And he that is courageous among the Mighty, shall flee away naked in that day, saith the Lord▪ Amos 2. 16. Zeph. 1. 14. His Power and Indignation will command Fear from the greatest of his Enemies; so his Majesty and Goodness do require Reverence and Godly Fear from all his Servants. Who would not fear thee, O King of Nations? For to thee doth it appertain: Forasmuch as among all the Wise Men of the Nations, and in all their Kingdoms there is none like unto thee, Jer. 10. 7.  
Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it, Psal. 10. 13. Another reason is before assigned, vers. 4, 5. God is not in all his thoughts, thy judgements are far above out of his sight. They pretend to despise whom either they not think of, or not know; or not believe; for if they did, it is impossible to disregard him. A blind Man may run to the side of a steep Rock, or brink of a River, and yet not be concerned at it, for he seethe not where he is: And when the fool saith in his heart there is no God, nor will admit the least serious thoughts of him, than he may say within himself, Tush, God I care not for thee. He may bid defiance when he perceives no danger; Things at a distance are not feared, and some are apt to conclude, God is in Heaven, that he doth not mind what is said or done here, that he is slow to take Vengeance, and will be pacified again. Such are the real Causes why Men are so bold to Transgress against him; Because sentence against an evil work is not Executed speedily, therefore the hearts of the Sons of Men are fully set in them to do evil, Eccles. 8. 11. They have naturally an awful apprehension of God, and at first are fearful to offend him; but when they see others provoke him and no harm happen unto them, yea, sometimes Prosper, they take Heart by little and little to sin against him, especially if they find no hurt upon themselves. The sensual blinded World judge 
Ezek. 12. 22, 23, 24.  very much by Events; and because they see no such dreadful Judgements poured down upon Sinners, that all things happen alike to all, and continue as they were from the beginning of the Creation, Men may do as they will: it is the Preachers trade to cry out against Sin, but they are vain Words, for they come to nothing: Whereas they speak of future Rewards and Punishments, and the time of Decision is not yet come. In this may be seen a Wise ordering of Divine Providence, that a Life of trial might be had, that we might walk by Faith, a●d not by Sight. Men might discern, and comply with the Patience and Long-suffering of God, and not despise it as now they do. However, they carry themselves towards God, it is neither Courage nor Boldness; but proceeds from the Principles of a corrupt, base and timorous Nature, as will be more manifested an●: Or they do, they know not what. These People, Who upon through scrutiny will be most convinced thereof, do object Fearfulness to Religion, and that this doth not take away, but cause it the more.  
This is acknowledged, our excellent Religion doth not absolutely take it away, but the Pressures and Vexation thereof. It is necessary to prevent the Evils to come, and therefore to be retained; but a truly Religious Fear is not slavish, nor hath torment. By Fear of God we acknowledge our Subjection unto him; and this being mixed with Love makes Reverence, which the Soul is pleased should have a constant abode over her. This makes the Man to walk humbly with his God, and not dejectedly. Every one doth startle or shrink a little; but to have a trembling Heart, and to Fear day and night, Deut. 28. 65, 66. to be for the most part tormented with it, is the Curse of the wicked, and not the righteous Man's Portion. He fears nothing, but what is natural or reasonable to Fear. Indeed Gods own People have committed single Acts of Sin, besides infirmity, which he is pleased to chastise in them, that they should not be condemned with the Worid, 1 Cor. 11. 32. So they may be sometimes in great Fear, as there are Examples in Job, David and other Saints. We are not to judge by what happens at some particular time, but the general Course of Life: And even this doth show that Fear is the constant follower of Sin and Gild; take away this, and the other will cease. All Fear is because of some evil which may happen: Now if it were not for what Scripture makes known, no other evil would come upon Sinners, but present and temporal inconveniencies, which they now see, But they do not Fear these at all: They know and can bear with Worldly evils; but further there is a Sense that they have not done what they should, that they have offended one Higher whom they were bound to obey, he is ready to inflict a Punishment, which they are conscious that themselves do deserve, this makes them afraid. This is matter of Fact as every one's Conscience can bear Witness to it; for those secret and unknown Sins to the World, there is a dread of unseen things. The Care to sti●●e and put away the Sense of this, doth discover it to others, though they endeavour to keep it never so close. And again, when Men live in Holiness and Righteousness, they are without Fear.  
Even those who do not seriously addict themselves to the Worship and Knowledge of God, herein are found fearful: They cry Religion will make fearful, and themselves are so, because they have not to do with it as much as they should: They are afraid to embrace it wholly through wrong apprehensions and prejudices the Devil hath put into their Head, and yet they are afraid to let it alone. They falsely think that will disquiet them, and they are certainly disquieted if they neglect it. They are in a Straight, which puts them upon the outward Profession, to satisfy their Fears and Doubts in this matter. The World runs upon mistakes; for that Religion is their Duty, they are rightly instructed by Fear, which is the beginning of Wisdom; but that this which is the only Remedy, should bring them into the Bondage thereof, they are falsely informed by him, who was a Liar from the beginning. His subtlety lies in this; for he suggests, that if a little smattering of Religion is irksome and will make fearful, much more will a great deal thereof; and therefore it is better to have but little to do with it, to prevent further uneasiness. Whereas indeed a through Compliance doth bring sweetness and assurance: And to them only it is dreadful who do enter, or go but half way. What they do therein, may pacify natural Conscience; they may be soothed up with vain Hopes or Deceits, but they have no delight in God and his Ordinances: They dare not throughly examine their spiritual Condition, for than they would grow fearful, and hence look upon much Religion as a terrible affrightening thing. So their business is to do just enough as they think will save the Soul, but are careless and negligent as to more. Those Men bring an evil Report upon the good Land, who go only to the Borders, or half the way, and give occasion to Strangers to conclude it very formidable; for these seem in the Eye of the World to be Religious, and therefore it is judged of by them. Not as though the Word of God hath taken none effect, for they are not all Israel, which are of Israel, Rom. 9 6. The Scripture in what it asserts, is nevertheless true, though People will not come up to it. There is a difference between outward Professors, and who obey from the Heart, Rom. 6. 17. And again is to be discerned between them, who do with the whole Heart, and who do not; Who comply with all the Counsel of God, and who keep some of the Commandments and neglect others. Amongst all those multitudes who in these days flock after Christ, hear him Preached, and go under his Name, there are but few, who observe all things whatsoever he hath Commanded, Mat. 28. 20. such are his Friends, John 15. 14. and will find acceptance with him. These are in Truth Religious, and Peace shall be upon them; for they can apply the Promises to themselves, which will be made good to them; for As sure as God is, he is true. These see themselves already acquitted in that Word, by which all are to be judged at the last day. Her●in is our Love made perfect, that we may have Boldness in the Day of Judgement, because as he is, so are we in this World. There is no fear in Love, but perfect Love casteth out Fear: Because Fear hath torment; he that feareth is not made perfect in Love, 1 John 4. 17, 18. When the Life of Jesus is manifested in us, and we love God, than we expect nothing but good from him; we are certain of it because we have his Word, wherein it is impossible for God to lie; so here must be strong assurance.  
They are safe as to the things eternal; and for temporal Evils they are well provided from, Eccles 9 1. Rom. 8. 28. Psal. 34. 4. Psal. 46. 1, 2. Psal. 56. 3. Now those and alike Promises may be applied to any particular Person, who is obedient as the Saint was, to whom they were first made, See Rom. 15. 4. Heb. 13. 6. None have reason to Fear when they know, Greater is he that is for us, than those who are against us.  
But of all Worldly Dangers that do beset the Sons of Men, the greatest are from those of the same kind. A Man is worse than a Wolf to another; by Reason of his mischievous Nature (otherwise he is Contemptible and of small Power) he is exceeding dreadful to us. Yet the good Christian is secured against him by the Promises of God. Will the Men of this World frown and look sternly upon him? Be not afraid of their Faces, for I am with thee to deliver thee, saith the Lord, Jer. 1. 8. Do they threaten? The Lord is on my side, I will not fear what Man can do unto me, Psal. 118. 6. Do the greatness of Men terrify him? He need not fear the Wrath of the King, seeing him who is invisible, Heb. 11. 17. Do they endeavour to vex and torment him as much as they can? I, even I am ●e that com●or●●th you. Who ar● thou that ar● afraid of a Man that shall die, and of the Son of Man which shall be made as Grass? And forgettest th● Lord thy Maker, that hath s●r●●●●d forth the Heavens, and laid the Foundation of the ●arth? Isa. 51. 12. 13. God is sometimes pleased not to interpose in mediately, but suffers the Blood of his Servants to be shed; yet still they ●ave no cause to be afraid, for he will give strength that they may be able to bear, and assuredly reward them plentifully in the other World, who have endured so much for him in this. In all troubles which do ●ot tend thus far, his Grace is sufficient and suitable to them. Are they despised by Men? Yet they are esteemed by God, and have a Sense of that favour; and so would be of all good Men, if they could alike discern their Sincerity and Uprightness. We are troubled on every side, yet not distressed; We are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed, 2 Cor. 4. 8, 9 All their Evils are outwards and seem grievous to those, who judge according to the Flesh, but themselves perceive that inward Rejoicing and Comfort, which mo●e then abundantly make up for all. Whatever seeming hurt should come upon them, God makes amends for it as to the present time; so they have no Reason to fear, or be troubled before hand at the thoughts thereof: As long as they continue in his obedience, and put their trust in God (for otherwise they are none of his) they live contented with the present, and do not disquiet themselves for what may be hereafter. They are only to look to the things that certainly shall be, for they are revealed in his Word, and to provide themselves accordingly: But it is not for them to know the other particular Dispensations, which the Father hath kept in his own Power. In general we may think, Shall we receive good at the hands of God, and shall we not receive evil? Job 2. 11. We know what hath been, and what is just before us, and we are told what shall be after this Life; but of the things that may come to pass between this time and the day of our Death, We are assured nothing can befall us without the Will of our Heavenly Father, and we are contented to submit whatever it be. That these things are concealed, is one of the do of the Alwise God. For he remembreth that we are Dust, Psal. 103. 14. He considers how impatient and fretful our Nature is. And if we did certainly foreknow what might happen hereafter, we should torment ourselves before our time. It would take away the Relish of all mean Enjoyments, and bitterness would be the Portion of every Cup, by Reason of that we must such a day Drink of. Take therefore no thought for to morrow, for to morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof, Mat. 6. 34. All endure Vexation in this place, but God is pleased to Comfort his People, and show them a way that it may not be so grievous unto them as to others. Fears and Cares have filled the Earth, and do fall upon the dwellings of the righteous; but they are not so much afflicted under them as other Men. The great Fear is over, and they have no constant dread.  
He shall not be afraid of evil tidings: His Heart is fixed, trusting in the Lord, Psal. 112. 7. The wicked flee when no Man pursueth, but the righteous are as bold as a Lyon. Prov. 28. 1. And the work of Righteousness shall be Peace, and the effect of Righteousness, quietness and assurance for ever, Isa. 32. 17. More Texts might be alleged, ●ut the great staggering and objection is in that they are so seldom fulfilled in the Persons of Men. They may talk hereof in a general way, and seem to apply to themselves; yet when it is come upon them, they faint: We do not find any such effectual Remedy against Fears. It is granted, that Religion doth not unman us; it doth not take away the Sense of Affliction, nor root up that which is so fast implanted in our Nature, but doth cure the Grievousness of them. We are still in the Flesh, and nothing is absolutely taken from us which is common to Men. And then the Faith of us all is subject to doubts, from whence sometimes arise Fears in our minds, but yet we do not Labour continually under them, we are not troubled in that measure as others. We may through God triumph over the worst Evils, that nothing shall oppress or cast us down. We trust we have a good Conscience, willing to live honestly in all things, Heb. 13. 18. And tho' that may not utterly take away all Fear, yet it doth qualify, yea, and destroy the unpleasantness of Fear. Some will be apt to look upon this as Proud and Vain boasting; but we own it only to 
Psal. 66. 16.  the Goodness and Grace of God, and therefore it is thankfulness to speak thereof. It is Duty to encourage others, that they may come and see how Gracious the Lord is, Blessed is the Man that trusteth in him, Psal. 34. 2, 8. Whosoever will perform the Condition upon which the Promises are, may attain unto this: But for want hereof it is that the Word of God hath so little effect upon Men, either to allay their Fears, or Comfort them in their trouble. They do assent that is good and true; but then is a secret Thought, it doth not belong to them, and therefore find no benefit. They do not love God with their whole Heart, nor continue steadfast in his Covenant, and therefore cannot lay hold of the Gracious part thereof. But those who are redeemed from all iniquity, a peculiar people, Tit. 2. 14. come nigh to innocence (it must be allowed for real infirmities) and so are free from Gild and Fear; these do not dread any Punishment in the World to come. Whether Men do comply with the Word of God or not, that hath provided an effectual Remedy for Fear; the more they conform thereto, they are free from it; and again, when they turn aside, they are subject unto it, so that it doth either take away the Fears of M●n, or wi●ely provide against them. Not by way of negligence or hardening, for these make the frightfulness cease for a short time, but brings into the real Danger; whereas an harkening and ●ielding 
Prov. 1. 33.  unto the spiritual Wisdom, doth also keep off the slavish dread, and moreover sets safe and sure as to the very things themselves, Herein it conduces exceeding much to the Happiness and safety of mankind. This may be somewhat more manifested by a view of the contrary; for let us look upon the Armour of Sin and Disobedience, What Proof they are against the Evils that threaten us. Consider its Devices to get out of the Danger.  
Sin and Religion are contrary one to another, as a Rebel is to his rightful Lord; the one would have the Laws of God observed, the other trangresses against them: So upon first sight it may be discerned, which is most likely to get the Favour or avoid the Displeasure of the Mighty God, who made and is above us all. He hath said, I will punish the World for their Evil, and the wicked for their iniquity: And hath made as severe Declarations from Heaven against those who offend or despise him, as any Earthly 
Isa. 13. 11.  King doth to those under him. He is true, as certain as he is God, so that he will accomplish what he hath spoken. And then the wicked and ungodly expose themselves to a real Danger from his Wrath and Indignation. The fancied security they have against this is to forget God; they conclude that as long as they do not think of him, it is well enough. Something may be done according to the Custom of the World, and so far they go to Church, and do some Religious Duties. But after that they will have no more to do with God, he must not be in their Feasts, Worldly business, nor Company, they neither think nor speak of him, but he is out of mind. This Principle consists of Stubbornness and Contempt; for they are not only resolved wilfully to break his Laws, but also make him as it were an underling, as not to suffer the Sense of him to be in their Heart and Mouth, but when please them; which is to thrust off his Authority and Government, for that is over the Hearts of Men: from this manner of evil doing, there comes to be in them a slavish Fear and Dread, that they cannot endure the alone imagination, or to hear any thing of God, by way of Truth and Seriousness. How uneasy and disturbed are they to hear him declared faithfully in his Word? Horror and Doubt do possess them instantly. Who object to Christians as Guilty of Cowardice in fearing that, themselves are affrightened at the very Thought and Rumour of the same thing. It shall be a Vexation only to understand the Report, Isa. 28. 19 They are more afraid of hearing only the Words of God preached or spoken of, than others are at what is signified by them. Now who have most of tormenting Fear, They who cannot endure to hear God named in Praise and Instruction, or who can speak of him with Gladness and Comfort? They who tremble to go into the Sanctuary, or those who can boldly and reverently approach to the Throne of Grace? They who cannot bear sound Doctrine, or those who contentedly hear the whole Will of God. They are afraid to hear God speak unto them by Earthen Vessels, Men of the same Passions and Fellow-Creatures; but how astonished and cast down would they have been to have heard him from Mount Sinah, and will be when they come to die, and after that to Judgement. The boldest Workers of iniquity dare not go to hear those who expound and apply the Word in Truth, but if to any they had rather sit under those deceitful handlers; who most of all betray a Cause, and hence others take Courage in their evil ways.  
Even in the wicked there is an acknowledgement and persuasion that God is to be Feared, and they could with they did likewise. But here observe the strangeness of the Devils Work, how subtle his devices are, he drives them off through their own Fear; there is a little harshness in Religion at first, and by fear of this they are kept off. Fear is by reason of any supposed evil, and they have had some little experience or imagine it is so in Religion, and therefore stand off: The harshness is not in the thing itself, but the fault is wholly in themselves their own contrary Nature and sinful Habits. The whole head is sick, Isa. 1. 5. and therefore cannot Re●●ish what is Good, but it seems bitter. Notwithstanding that they should be startled away, as it is a sign of their Fearfulness of Spirit, so it is most unreasonable and foolish. To flee from that which is frightful in your imagination, and yourselves have made so into a real Danger; to run from that God who would have you be saved, into the P●ws of the roaring Lion, who walketh about seeking whom he might devour, is a Fear without knowledge. The striving to put out the Thoughts of what you do Fear, is the certain way to bring your Fears upon you. It is only smothering them for a little time, when they will Rise up worse and more tormenting. It is the Sense of us all, that when we have offended God like our Forefather, Gen. 3. 10. We are afraid and would hid ourselves. Indeed if the Godhead were in no wise appeasable, it would be natural and prudent to keep off our Punishment, and al●o the Thought thereof as long as we could: But now seeing we have so plain Revelation throughout his whole Word, what the Apostle saith, 2 Cor 5. 1●, 19, 20. He is to be reconciled and he ca●●s upon all, Let th● Wick●d forsake his way, and the unrighteous Man his Thoughts: A●d let him ret●●n un●o the Lord, and he will have M●rcy upon him, and ●o our God, for he will abundantly Pardon, Isa. 55. 7. The guilty Sinner will be apt to imagine his offence greater than can be forgiven. Himself Answers that in the Words following, My Thoughts are not as your Thoughts. He speaks by another Prophet. Thou hast played the Harlot with many Lovers; yet return again to me, saith the Lord, Jer. 3. 1. Whatever any Man's past Sins have been, yet still he need not Fear to come unto God through Jesus Christ, who came not to Call the Righteous, but Sinners to Repentance.  
These Doctrines are good and true▪ but trifled with and abused. What was designed to give all People Comfort and Hope for amendment of Life, the wicked make use of for Presumption and continuance in Sin; but they will find God is not so easy as they would think or wish him. They must not dally with him, as they dare not with their Superiors on Earth. Remember he is Almighty, so he is the Alwise God; and will no more admit of those repeated Provocations, than now Men of Authority and Wisdom, do with those who carry themselves despitefully and disdainfully towards them. This slighting Temper is very common among People, they say God is merciful, and though they sin against him yet he will be pacified again, which is (as they make it) as if he was what I am unwilling but to name. However these Proud Scornful Sinners laugh inwardly at their own conceits but if they did consider throughly, trembling would arise within them that it may be otherwise then they imagine, and so it will be.  
But to pass by them, Come again to those who are less Wicked, who stand of in some dread and reverence, who think they have so highly displeased God, that they dare not approach to him to beg Pardon. Herein is some manners and goodness, and such may be assured there is mercy with him sufficient to do away their Transgressions, notwithstanding all their Multitude and Aggravation. Come now and let us reason together, saith the Lord, though your sins be as Scarlet, they shall be as white as Snow; though they be Red like Crimson, they shall be as Wool, Isa. 1. 18. Sinners need not be afraid to return unto him from his Word or Nature; there is nothing affrightful in him to the Wil●●●g and Obedient, those beginning the good work, or who are perfecting the same.  
There is one who secretly represents God and Religion to be very dismal, and happy is he that hath least to do with them. But they are false and lying Words: There may be some difficulty at first in the act of Repentance and Conversion; but when that is got over, the way is smooth and plain. But if it were never so rugged (as it is no●) yet l●t those fearful Souls whom the Devil holds Captive by this snare, consider: God hath the upper hand in the World, He hath sent a Message to the Inhabitants of the Earth, commanding subjection from them, He hath given them a Law whi●● if they do, they shall live by, otherwise the● shall die eternally: This present life is appointed for time of Trial.  
Things thus standing, What safety doth Satan provide for those he draws unto Rebellion? surely none other then this, not to think of their Case and Danger. A poor miserable shift by not seeing to run into it, whereas had thy seen they had avoided it; Be astonished O Heavens, be confounded O Earth! If I might call the Angels to come and behold the utmost folly of the Sons of Men. Were they so as those who befool them, in the state of Devils irreversibly doomed to Damnation, then in truth to put in mind of God and Eternity would be to Torment them before their time; But seeing they have a day of Grace and Salvation, it is both natural and reasonable to consider that they may make sure of it, and to be told of the Wrath to come that they may flee from it; for it were something if they could turn away the evil by not thinking thereon; but the Gulf is fixed, the fire is prepared, and they cannot be removed or quenched only by the carelessness of those who go the ready way to plunge themselves in. They foolishly think to escape by this their design, not attending to what is Written; The wicked is snared in the Work of his own hands. The Wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9 16, 17. There is no safety for the negligent and careless World. If their heart was not darkened or become altogether inconsiderate, they might reason thus with themselves. Am I terrified with the uneasiness of Religion, and shall I to avoid that for a little time bring upon myself Eternal Anguish of Mind? Are the strive of God's Spirit irksome now for a Season? They are only so because you will not comply with them, yet will you by resisting them draw on the Spirits of Darkness to Torment for evermore? If that be so grievous which is now for a short time, it will be much more so that shall last to all Eternity; and therefore the less is to be submitted unto to avoid the greater. We count him Childish and Foolish who will not take a bitter Pill to recover Health; And it is ten thousand times more so in him who will not sorrow after a Godly sort, 2 Cor. 7. 9 To prevent the damnation of Hell. That is afraid to shed a few Penitential Tears, to avoid Weeping and Gnashing of Teeth; To stand in awe of a little thing, and run into a greater, is as if we should run from the shaking of a leaf into a place of Dragons and Scorpions. Men conceive more hardship in the ways of Godliness then really there is; Strangers are affrightened at that which the acquainted find to be Pleasantness and Peace. All the uneasiness in Religion is at first, or to those who will not conform wholly to it, which true Courage and Resolution might go throughly with, and then that would wear off. The Grace of God doth very much assist those, who seek and work together with it.  
The two Principal hindrances are Fear and Enjoyment of Lust; they may be comprehended under one, for there is a Fear of Misery in missing it, but the frightening of trouble of Mind, and a little heaviness hinders from coming to Repentance. That which was implanted in Man to bring him unto God, is so transversed as to keep him off; such is only a foolish and more exceeding Fear: And yet these would be thought to have lest who indeed have most. The reason why thy seem Fearless in the ●ight of the World, is because they make a show not to care for God and Religion, insinuating they let that alone for Fearful People. It is manifest what sets them a talking at this rate, their negligence and stupidity, Ignorance and unbelief, their inconsideration and hardness of heart; their continued endeavours to stifle the sense of God, to be so narrowly confined within themselves, that they look only upon themselves, not into the World, or who made that and gave them Being. They grow up they know not how, neither do they mind it: and then they look only to the present time, and what is just before them. By such kind of ways they come to be Despisers and umindful, but that it is not through want of Fear may be further illustrated by their fear in reference to other things.  
That keeps them in ungodliness and transgression, so it hath a main influence on the common actions of Life. This being contrary to their Proud Nature, they endeavour to conceal and keep close as much as they can; in their words they would make a show of the contrary, but truth will come forth: Fear (as hath been said) is by reason of any thing apprehended as evil. If they have had some experience of it, the● dread the same thing for the time to come; or if not, they imagine it may be evil, and consequently are afraid to fall into it. Indeed those lesser and ordinary evils of life being so common, it doth not put them into trembling and amazement, but they are concerned so far as to avoid them. When they fly from the least evil and the shadow thereof, who cannot endure the least Pain, Grief, or Discontent, and can only subject themselves to dangers because they are unknown and future; this argues a timorous disposition. Their resorting continually unto all Pleasures, proceeds from a kind of Fear to lose them, and also of suffering Vexation: 'Tis not altogether sweetness which invites (for constancy makes them satiating) but they are sought after as a preventive of inward Sorrow they should otherwise labour under. What makes Men thrust themselves into all Company? The delight whereof ceases when continually had, but they are afraid to converse with themselves, lest their own thoughts should begin to accuse them. They will offend God who is not seen, if thereby they may please their superiors; The lower sort are the instruments of great men's Oppression and Injustice: they accuse and inform of one another to get the favour and avoid the displeasure of such a Rich and mighty Neighbour; And again, he is afraid of those above, equal, or under him. Even the greatest have inward tremble, and are willing to content the people: If they do not fear God, they do fear Men: and who make a pretence not to regard them, yet they are horribly afraid of many things besides, as Disgra●e, Pain, Sickness and the event thereof. So Fears do go round, and tho' they do not fix on the right Object, yet on every thing besides that hath the least power to do hurt, and all is by reason of that. They fear the Work of his hands, but do not fear the Maker of them all. And the only Reason of that is, because they neither know nor see him, and he keeps silence: for would not these very 
Isa. 57 11.  Men who adore visible Greatness and tremble at every thing, do the like also if they perceived the least Glimpse of God's Glory, or had the least Manifestation of his dreadful Majesty. They would then crouch and creep, as now they lift up and exalt themselves. An Example we have in Nebuchadnezar, Dan. 3. Verse 15, 19, 24, 27. Upon the least showing himself ●orth, the mighty Ones do submit presently. But if he did so always, or for the most part, there could be ●o Trial of free obedience. It would be no thanks for them to fear the Lord, for they could not help it. And they might Fear him as Slaves and Captives, not as Saints and Children; They might stand in awe of, and yet not obey him. Those who commit so many Sins to avoid little temporal Inconveniencies, it is because they are afraid of them: And they venture upon the other, because as yet they see no harm happen, but did they behold that Furnace of Fire which shall be to the Workers of iniquity, these same Persons would be as much afraid of that, as now they are of the Temptation which leads them over to it. Who are now fearful of every Evil, would be the same as to those of the other World, had they but such a sight thereof as departed Souls have. The Wicked and Profane would presently become as Religious as the most strict and rigid Fellow is now in the World's Opinion, and still no thanks to them; for what is it in any that arises out of Bed and Shifts for himself in a Night Fire? There would be no Faith nor Love, nor any thing worth the least Acceptation. And those things are removed out of sight for exercise of them all.  
There is that in the natural Man, which if he would turn and order aright, might bring him to Heaven and Happiness. The Lord knoweth our Frame, Psal. 103. 14. And hath put those things in us all, that if we would comply with them, we must necessarily lay hold of the good and avoid the evil set before us. That Fear which now drives from every little thing, would much more oblige us to make haste to escape from the stormy Wind and Tempest, the Damnation of Hell. It seems strange that though God hath done so much for Mankind, who gives to the worst such offers and assistances of his Grace that they might do otherwise if they would, yet so many should perish; but none ever did or shall hereafter, unless he both resists the Grace of God and doth violence to his own Inclinations and Passions. Self-preservation and Fear which make up so much of every Man would have kept him, if he had wisely considered where the greatest dangers lay, for all of this short and vain life are not much to be valued. And yet the affrightfulness of them would have stirred up a greater care against those which are not seen, but revealed by that God who cannot lie to be muc● more terrible than what we now see and endure.  
It would be endless to trace out all wicked men's Actions, for having run from the way everlasting, they are gone into many By-paths and wandering, but leaving these, we may at last bring them a●● up to these two heads of Pride and Fear, which might easily be altered into Hope of Eternal Life and Fear of the Wrath to come; Then they would be converted and become Christians. However, at present they esteem the Actions of those foolish and ridiculous, yet in this they condemn themselves; for they act after the very same manner in reference to the things of this life, as the others to that which is to come. We are all Men still, and though our Actions d●ffer as Heaven from Earth, yet they all at first spring from the same common Principles. Are the Men of this World willing to be happy? So are we. Are they afraid to be Miserable? So are we. But then they look only for the present time, and we do the same, taking in also that which is to come. They mind the things of the Earth, we think of them as much as they are worthy of, and have our conversation in Heaven.  
All their devices perish in the using, their endeavours after Happiness lie in present enjoyments which cease and come to nothing whilst they are had: their preventives of misery are only stupefactions to make them unmindful of that for a Moment, of which they are to be sensible for evermore. The time of Hardening, and the day of Provocation passeth away, and they haste to come into his power against whom they have behaved themselves Rebelliously and Contemptuously. All their safety consists in their hands in the days of their flesh, and that only because God is pleased not to interpose, which he might if he would, but ordinarily doth not till towards the Conclusion of their space of wickedness. There is but poor protection in it, we see the whole in this life: a little Worldly prosperity and sensual Pleasure is all they must ever trust unto. And this mixed with so many Fears, Disquiets and Miseries, that it is not worthy to be accounted of; as also it flieth so quick, and will stand in no stead. ●●e days past are the same as if they had not been at all, the present slips between their fingers, every minute some of the gratif●ings of the flesh are lost, and the fewer remain behind. Which will be catcht at, and pass away in the same manner; then cometh the end when they shall be bereft of all, when their merry life, as they called it, but did not find it so, just like a sleep when one awaketh every now and then disturbedly; but when they have slept out their sleep, they have found nothing that will avail them in the only time of need.  
We have looked upon the Fears of Men in the midst of life; 
Of the Fear of Death.  We have seen how they behave themselves when they are lusty and strong; We have heard their disdainful Talk and proud Boasting, which in some measure hath been detected of Hypocrisy and Falshood. What are their Thoughts and Provision against Death, either when it is afar off or it approacheth nigh? Now it is certain we do not (nor before) enter upon mere Words, but reality; for all the living know they must die, and every one is sensibly frightened with the apprehension thereof. Bildad styles it the King of Terrors, Job 18. 14. As such it possesses the minds of all Men at first, this is not denied: And the other also would be no controversy, unless contrary practice did make it doubtful, Whether Wickedness or Obedience is the best preservation against the Fear and Danger of Death. If it be made evident for the latter, the same conclusion again follows that Religion tends necessarily to the Happiness and Safety of Mankind.  
In Truth, this point is most worthy of Observation and insisting upon; for though we are so much taken up with present things, we snatch at all Ease and Pleasure, and decline every little pain or Vexation; yet Worldly Happiness or Misery is not much to be valued, seeing the best which happens here will never make one truly Happy, nor the worst Miserable: It so soon passeth away whatever delights or disquiets. Nothing is so good here as to be truly desirable, Nothing so bad but what can be endured: There is little difference whether we have a Calm and Smooth Voyage, or are tossed to and fro with Tempests; but the only thing to be minded and care taken for, is, where we set a shore on the land of Eternity, for here we have no continuing City, Heb. 13. 14. One Generation cometh and another goeth, Those that were before us, are gone, we living drop away, now one and then another, the people which shall ●e born, they shall die inlike manner. This we know, though we do not so much consider of as we should, we are all concerned in it though too many are unmindful. Wise and Foolish comprehend all Mankind, so they may be distinguished and known by this one thing, for nothing is so worthy of the concern and regard of a wise Man as death is. It is prudence to keep off and provide against all evils, and if the World calls those wise who are so busied about Toys and Trifles, about the attainment of every little good and avoiding of every little evil, much more is he who doth the same as to the greater. If every one is diligently employed how it fares with him now, so doth an understanding Man look about what shall become of him after this vain, short and uncertain life is ended.  
In this great matter there are two designs in the World: the one is to drive out the thoughts of Death as much as they can, to be unmindful of their dying day that it is grown into a Proverb, till it is upon them, and so they go away when their time comes. The second is of them who both pray, and also put in practice So teach us to number our Days that we may apply our hearts to Wisdom, Psal. 90. 12. Which of the twain is most wise and happy in their way, may be a little cleared.  
The reason of the first manner of doing is because the thoughts of Death are Melancholy and Uncomfortable, so they think they do well to be rid thereof. Amidst their jovialties sometimes a word or accident puts them in mind they shall die, which raises an inward damp. I know there are many say and sentences concerning Death in a Ludicrous and Ignorant way; But this talk doth likewise proceed from the same reason as one is of vai● Swearing, by commonness of Speech to take off the dread, bu● still they ●ea● it may be otherwise. They have not so much courage as ●he Epicures of Old, who would have a Skull or Sceleton brought up to their Feast, and Carouzing to make them improve their enjoyments to the utmost. Now there hath so much light and revelation came into the World that the most jolly persons cannot do this to increase their Mirth. They can run with a certain violence towards Death, hear a witty Expression, if it comes out of the Mouth of Unbelievers, but to ●it down and deliberate, to examine the evidence of things not s●en, they are afraid to do that, but yet must be let into them: There are some in these days who will speak out in a Bravery, as if they wished the time of Decision would come, they do not care how soon they are satisfied, whether things are so as declared from the Pulpits. They would be no longer held in doubt or uncertainty, Whether there be a life after this, not much unlike those in the Prophet's time, Isa. 5. 19 Amos. 5. 18. It is all but proud Discourse; for would they have it experienced in their own Persons? They do not care for that, however they shall in due time. Or would they have one rise from the dead and declare it unto them? Why the Son of God who came down from Heaven out of the Bosom of the Father, and known his counsel, hath declared as much: and there shall be no other sign given. If things were made a little more plain and revealed then they are already, there could not be the least doubtfulness, for every one must assent where is no possibility of denial, and then there would be no Trial of Faith or good Life, there would be no discerning what manner of persons these are, who speak arrogantly against the wi●e Counsels and determinations of God. But since God is pleased to hold his Tongue and is gone afar off, the words of some are Saucy, and their actions Contemptuous against him; yet these very Men dare not commune with their own heart after this manner: out of Pride and affectation of Wit they will thus talk in Company, and also they think themselves more secure and exempt from inward Horror when amongst their Companions in sin.  
Others oppressed with affliction or Weariness of Life or now and then in a sullen Fit may pretend to set light of Death; but there is no real Comfort for the wicked against it, they are not absolutely freed from the Fears thereof. Some will acknowledge as much, but then they say it is natural, and every sort of Creature doth the same. This is true, for Self-Preservation runs through all that hath Life and Motion, and the same is in Man also, he hath the like things pertaining to Life, the same natural Inclinations and Aversations which the sensitive kind ●ath. All Men of both sorts good and bad, He that Sacrificeth, and he that Sacrificeth not, are willing to continue, and they abhor Dissolution. As their Flesh is common so are they Partakers of the same things, Thus far they are equal: but then comes the difference, for there are Fears and Hopes which point beyond all this amounts unto. The Beasts know nothing what shall become of them, and fear to die; now if a Man were to die as a Beast dieth, he would know the worst of what would happen unto him, to turn into Corruption, and be insensible of all things. Indeed there might be a trembling and surprisal at this, yet this alone would never cause such strange Terrors and Amazement as are in wicked Men, neither would there be such joyful hope and expectation in the righteous. If there was an end, and no more, it would be all one as before we were born, and we cannot apprehend any thing extremely dreadful in that. Many would be contented that they might for all Eternity thus remain in silence, and really wish they had never seen Light. But this is not all, The bare lying in the Grave is the least of the fear of Sinners. The Body turns into Earth, but the Spirit returns unto God that gave it, and to find him angry, It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. None but he, or the Executioners of his wrath are dreaded. But the upright Man can see through Death, and behold Life. He looks even through the Land of Darkness, and Light riseth up unto him. The wicked doth not fear the natural Effects Death more than another. If he thinks or is told any thing of God or Judgement to come, he is troubled above measure: The Darkness of the ●ower parts of the Earth is not so affrightful unto him, as the Horrors of utter Darkness: He had rather his Body were rotting in the Dust, for it is there without Sense, as be painful or languishing in the Bed, but the Consternation of his Soul flying out he knows not where, makes him desire to continue in that miserable Condition. It is not Corruption he is so much afraid of, as that his Body should rise up again at the last day; if he might have his Will it should continue for ever where it was. The Miseries and Tiresomness of Life could make him contented to sleep for ever more, but then some Glimpses of a restless eternal State makes him wish to stay here. These things and more of the like sad Nature, the considering Sinner finds to be true, both in the Course of his Life, and more especially towards the Close thereof; he fears Death with another kind of dread then what is natural, or other Creatures of the samelikeness, (but not of the same wickedness) do.  
Here again it may be surmised, that he is frightened with Tales and Stories as Children that go in the dark. Whence do they come? Is the Scripture a cunningly devised Fable? 2 Pet. 1. 16. Are all Children? Are all Fools? How comes it to pass that the Wisest, yea, and those who set themselves not to believe these things are still terrified by them? Surely there is Truth and themselves (though they never so much endeavour) cannot shake it off. They will hastily Prate (for they cannot speak soberly and say so) that all Revelation is Fiction; but their own Fears give them the Lie, for they most of all Fear the dreadful part thereof. The Threaten are only to the ungodly and disobedient, which any one may cease to be, and so avoid them.  
But instead thereof Men betake themselves to the old general Policy of not thinking beforehand. What Senselessness is this? There being a certain and future evil to run into it, because they will not foresee and avoid it. The foolish and opposite Actings of Men are a Confirmation of Faith, for hereby the Scripture is found true, particularly what is written, Rev. 12. 9 Is Death evil? It is only so to evil Men, which any one may refrain to be. Is Death evil? Why it will remain so if you do not think of it; and if it be so sad, that you cannot think thereof, to endure it will be worse, there is a way shown to take off the sadness from your present Thoughts, and the real Danger that follows. What can be more unreasonable than not to endeavour to avoid that, which every one may and is called upon to do. Cast away from you all your Transgressions, whereby ye have transgressed, and make you a new Heart and a new Spirit: For why will ye▪ die O House of Israel? Ezek. 18 31.  
The purpose of God is fully Ratified and Confirmed, whether Men believe or not; Revelation and Reason do make it the more known and manifest unto us. Life and immortality are brought to Light through the Gospel, 2 Tim. 1. 10. and also there is an assured Testimony within us Witnessing the same: Both which are sufficient to leave us without excuse, to clear God's Justice, and aggravate our own Folly and Condemnation, if we do not take notice and provide accordingly. There have already came Messengers from God to make the Careless Ethiopians afraid, Ezek. 30. 9 to make the negligent World look about themselves. Christ hath those which declare the same every Lordsday. So there is none living in this Country, but either hath or might have heard of these things. And yet can they show themselves unconcerned? When immortality and endless Life are discoursed of, are they so stupid to care for none of these things? Who are so busied with the little Affairs of this present time which shortly shall end, and to be unmindful of that long Tract of Eternity which will quickly begin, but never end. Whether you shall take up your everlasting Habitation in Heaven or Hell, doth as nearly concern you, as now what you shall eat or drink, how to obtain such a Profit or such a Pleasure, and avoid a loss or inconvenience. If you will not have to do with these things, have to do with nothing at all, for nothing comes more near, or is more worthy of your serious regard. If you are Wise you will take heed to yourselves in Worldly Matters, for some mischief may otherwise fall upon you, which by Caution might have been prevented. And suffer yourselves to be forewarned, that only the Breath in your Nostrils holds you as yet from being plunged into the greatest Evil, and deprived of the greatest Good. You will be liable to this as long as you remain inconsiderate, and that you cannot long neither, for you must die, that is certain as you now live, and the time thereof will be as surely here as the present Day is, and after that you will be mindful of the things we are speaking of, do what you can. All negligence will instantly vanish in the other World. When you are once shut under Hatches by Death, you will sufficiently lament for your former Carelessness and Stupidity, and will be infinitely more vexed, that you did give way to that with which you now please yourselves. In the place of Darkness, it will be no small Addition of Misery to remember that Light which you despised, and was offered you, that you might no● come there.  
What can be said more to that universal destroyer of Souls, Stubbornness and Negligence? There hath been too much said already, for it hath a present Answer to all, which may be alleged to the contrary, I will not read, I will not mind it; all that can be written may signify no more then blank Paper But yet others may know, and themselves will find, that whatsoever is delivered by necessary Consequence from Scripture will be fulfilled. Truth is Gods, and bears his Image and Superscription. And who despises the one, will be as much despised by him. If People will stamp the King's Coin under foot, or are wilfully resolved not to receive it, he will resent and punish the Affront. The Lord and Governor of the World will not suffer without Punishment himself to be disregarded by Earthworms, who are as nothing in Comparison of him: Judge yourselves, whether it is equal? When he acquaints Men of Heaven and Happiness, showing them the way to it, that they should scorn the pleasant Land, and give no Credence unto his Word: When he would set up his Kingdom in the Hearts of Men; that they should thrust him out, and will not have to do with him. Consider he is God, and you are but Men, what vast difference these two import. Is it not meet to pay as much respect to him, as we do to our Superiors on Earth? The King who rules over us, hath the Subjection of the outward Man, in things pertaining to the Welfare and Peace of his Kingdom, and it is freely given him, though there is no other benefit, but to live for a while safely under his Protection, and that we think (as it is indeed) sufficient. The Government of God reaches further to the Thoughts and Intents of the Heart, all one as Words and Actions, even the whole Man: But than it is for his present Peace, and he will reward him with eternal Happiness hereafter, which none of our Masters upon Earth would or can do. As much as God is greater than Man, so it is just his Command should extend further; and yet if the Monarches of several Nations were so despised by their respective Subjects as God is by us (to our shame be it spoken) but more especially by the ungodly part of mankind; how would they take it? And God is pleased to declare that he will deal so with us, as we do with one another. The abomination of iniquity is set forth in Scripture by those who say unto God, Depart from us; for we desire not the knowledge of thy ways, Job 21. 14. By not regarding his Work, and despising his Word, Isa. 5. 12, 24. so Psal. 50. 17. and such like, which plainly declares, that he resents it all to the utmost. If we did not conceive of Sin this way, by men's behaving themselves Contemptuously and stubbornly against an infinite and Glorious God, we should think hardly of his Justice in preparing such exceeding Punishments, for what are called light offences, but as great as despising of him, who doth so much excel the Stout Inhabitants of the Earth. If there was but a Probability, 
Mal. 3. 13.  as we have full Evidence and Demonstration of his Reigning over us, yet we should not carry ourselves in a slighting manner towards him. I tremble to think seriously of our demeanour and Arrogancy towards him, whom we call the Lord our God. Such usage might be befitting a Baal and Ashtaroth, Heathen idols and the work of our own hands, but in no Wise to the Living Lord, The Great King upon all the Earth, the HOLY, 
Psal. 130. 3, 4.  WISE, LORD GOD ALMIGHTY. If thou O Lord shouldst mark iniquities, O Lord, who shall stand! Lord help our unbelief, help our ignorance, help our infirmities. We are in a World of sensible things, which betray us too often to forget thee, but we will not always do thus wickedly, or put thee off with Scorn and Neglect; ●or a willing and continued Transgression after this manner there is no excuse. When God sends a Message to take no notice of it, is the height of impiety; I will judge you according to the Fruit of your doing, O House of Israel. Is your Faith at an uncertainty, and doth that make you regardless? Why, you are required to use the means, to attend unto the things that are spoken, and weigh fully with yourselves, whether indeed they are ●o. Before the Gospel was written, Faith came by hearing, and hearing by the Word of God, Rom. 10. 17. So it doth now, and also by reading, that Testimony, Miracles, Arguments and Demonstrations which must prevail when admitted into sincere Consideration, but this you will not do; Beware therefore lest that come upon you, which was spoken of in the Prophets, Behold ye Despisers, and Wonder, and Perish, for I work a Work in your days, a Work which ye shall in no Wise believe, though a Man declare i● unto you, Acts 13. 40, 41. God will ●ot take advantage over mankind, without first making known his  and Pleasure, what he requires of them: For we may be bold to say, it would not have been consistent with Justice to punish Creatures for what they knew ●ot, or could not know. Shall not the Judge of all the Earth do right, Gen 18. 25. The Case of the Heathen World is showed, Rom. 1. throughout, and Rom. 2. 12, 14, 15. Acts 15. 17. And though of old Revelation was more 
* Exod. 19 5.  peculiar to the Land of Judea, yet that was further a sign to all the Nations of the World; but he will be pleased to deal with them most certainly according to Equity and Right. But to us the Gospel is fully made known. It was necessary God should discover himself to Man some way; where he did it by implanting natural Principles of good and discerning of Evil within himself, he will judge by them. But in these latter days, he hath revealed his Word more fully and universally, and ordered it to be written in a Book that it may be for the time to come hereafter. Nothing in the whole World can be said to be the written Will of God, besides the Scripture, wherein are Prophecies fulfilled. God bearing them Witness both with Signs and Wonders, and with divers Miracles and Gifts of the Holy Ghost according to his own Will, Heb. 2. 4. Who spoke this Word that is come down to us, which testifies of Resurrection of the dead, eternal Judgement, Heaven and Hell in as plain Words as possibly things can be expressed.  
How fain would People either cause the Holy One of Israel to cease from before them, Isa. 30. 11. or themselves cease and come to nothing? That whilst they were living they sinned against him, so when Dead be as nothing, and not the Objects of Punishment. They would willingly exempt his Providence from them, but not lay aside their Transgressions against him: and then would utterly perish to avoid his Truth and Justice. What Tricks and Shifts are Men put unto, to gain truce and safety for their Wickedness? But they may have a Truce for a little while, but all their Devices cannot attain unto safety. They may take the several kinds of Opium, Ignorance, Unbelief, Negligence, hardness of Heart, perverse Dispute; but they will be all spent as soon as their Souls depart from the Body. If it was for a thousand, or ten thousand years (all that would have an end) it were something; but when only for seventy or eighty years, their Crafts and sinful Provocations are the more foolish. To be soothed up a little when it ends in Ruin, when this manner of doing doth the more ascertain Destruction to themselves, and make it worse, for they might otherwise have prevented it, What can be more imprudent? Let them take as much Pleasure in the mean while as the World affords, their whole Life is but running towards Death. And therefore let them make speed, and hasten out of the Evil way; for God hath most certainly ordered a Life after this, either of eternal Happiness or Misery. This is taught, this is affirmed constantly.  
And though some may raise Questions and Scruples, How can these dry bones live? Or the Soul exist separately? Yet they err, not knowing the Scriptures, nor the power of God. He can do more than we conceive or imagine. We are not to measure his Omnipotence by our weak understanding. He hath said it shall be, and we are to leave that to him, which himself will accomplish.  
For the Lord God of Recompenses shall surely requite, Jer. 51. 56. He could always do so in this Life if he pleased, but his general Decree is to spare Men here; this is the space of Forbearance and Long-suffering, but afterwards is Punishment. This is the time of Trial, but hereafter is retribution. Why will not Man know of this beforehand? Yea, the Stork in the Heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my People know not the Judgement of the Lord, Jer. 8. 7. They will not throughly consider thereof. They may just call to mind, how they shall be deprived of all things in this World, of that Pain and Sickness, distortion of Countenance, pale Aspect that Death makes, they are forced to think of these things, because they are visible; but the only useful part is neglected as it is an inlet into Eternity. If there was no more in Death then what we now see in its worst Circumstances, it were not worth while to concern one's Self so much concerning it, but endure it when it comes, and there is an end. If attended with some week's Sickness or Pain, we suffer as much in the Course of our Lives, and for the last struggling or gasp, that is seldom longer than a single day, and then the most acute Pain do destroy the sensible parts, and a dangerous Sickness is least felt: There is no need of making so much Provision against it. But now we have assurance, that this current of time is swallowed up in the Gulf of Eternity, and therefore it is worthy the business of all our days, to take heed into what kind thereof it enters. Especially when by the Grace and Power put into our hands, we may make it to end into which we will. And though none covet Death, yet God hath ordered, that if we will not accept of his Goodness, we must be liable to the severity of his indignation.  
Here Man would draw back and not run the hazard of either. He would be immortal and not die, this is a foreshowing of his future Condition, but it cannot be here. Then he would live as long as he can: In God's name let him endeavour so, but withal go the way to make Death Comfortable. Is he afraid when it approaches nigh? And will he not take away the cause of his Fea? Let him repent and turn from every Evil way, and then it will do him no harm, come when it will. In past Ages many were desirous to live some few years longer, yet they are dead, and what doth the short respite avail them, if not employed to the foresaid use? Those who are so over careful of their Health, if not of their Salvation also (as these things have been too often put asunder) do notwithstanding go away at last: as to the first they were cumbered in vain (but the other Labour would not have been so, 1 Cor. 15. 58.) for perhaps they might prevent Death a little time, but yet still it comes and will be more terrible, if the only thing needful be not as much minded. Let the wicked World search after all the Policies that can be had, do all things to pacify (for satisfy they cannot) their minds, yet they have no Preservation against the Fear and Danger of Death. There is more help to be had in Faith and Obedience then all their Stratagems. However they Brave it out in time of Health and Vigour, yet the wickedness of the wicked will come to an 
Numb. 32. 13, 14.  end. The Generations of them have been, and are in Rebellion, but the single Persons fall away day by day. Now goeth one and then another. An Evil, as only Evil, behold is come, an end is come, it watcheth for thee, behold it is come, The morning is come upon thee, O thou that dwellest in the Land, the time is come, the day of trouble is near, and not the sounding again of the Mountains, Ezek. 7. 5, 6, 7. The time of last Sickness and Death hath already came upon many Millions of wicked Men, several at this instant lie struggling, and those who now walk so disdainfully, and do not value any sort of Sin, in a short time themselves will come to be in the same Condition. And then if they are the least sensible or apprehensive, What Fear and Horror are they in? What dreadful Thoughts do arise in their minds? They having not given Glory unto God, but on the contrary dishonoured him, must be horribly surprised about their Feet stumbling upon the dark Mountains; as their Souls do look over into the other World, they shrink back and would fain stay where they are: Now a flashing of Thunder makes them startle, Hell opens a little as ready to receive them, and they leap back; then a sad presage doth discompose and trouble them. If they would but at the last give Glory to God, discover the utmost they suffer to warn Bystanders, to acknowledge God's Justice, and their own Sinfulness, Who knows how kindly he may take it from them? see Jer. 3. 12, 13. But some as they were disobedient in their life time, are sullen in their Death; or ashamed and not willing to take discredit upon themselves, for Pride goes out last with the body of sin. Otherwise they might own as much, as indeed some have done and it was never the worse for them. And who have striven to conceal, yet sudden words drop forth, and other signs manifest their sad Condition. All their sinful Pleasures are vanished away like smoke, and leave this blackness behind; If never so much hath been done to please Men, that signifies nothing, for they cannot support him, they are under the same Law and shall not be able to deliver themselves. The World and all things therein are passed away, what he hath done as to them stands in no stead, that was the Enemy which beguiled, now shrinks away, and leaves him in this fore●orn Condition. His body is to descend into the Bars of the Pit, which till the Resurrection will be no more than a Stone or any other lump of Clay under the Earth, but where the Soul shall be received, is the Anguish and Vexation. If sin was a thing of naught, as we are apt to Imagine, God who is good, and his Judgements are Righteous altogether, would never inflict such punishments for the same, as we see he doth, when his Wrath is kindled but a little, when he gins to execute. Sin receives its aggravation from the Person of him against whom it is committed.  
The end is come, it watcheth for thee, Ezek. 7. 6. It is strange that the living will not take warning by what they see hath happened to others. Hast thou known, or heard of any one that hath died in his sins? All the pleasure of them is gone, and the same thing with him as if it had not been at all as to the delightful Nature. Was he in an Agony or Stupid at the last? Dost not thou think it would have been better for that same person, if he had lived in Holiness and Righteousness instead of Sin and Iniquity? For the fancied trouble, but the real delight of the former would have been past and gone, as the clamorous and outward Pleasures, but the silent and inward Vexation of the latter now is. Then he would have had something to trust unto, but now he hath not. If thou continuest in sin (which God forbidden) just the same will be thy Case: Whether thou mindest it or not, the day will come when thou shalt be like him. The Scripture testifies sufficiently unto all that they do not those things, the end of which is Death, Rom. 6. 21. To be wretched in this life and afterwards also is a sad thing. What can be done too much to prevent either, but especially the last? The first may be somewhat eased, the latter may be wholly taken away. And the only means to do it is by Submission and Obedience unto Almighty God: That in this time which he hath given to prove us, we may be such as he would have us be. All reasonable Creatures are either obedient Subjects or Enemies. He holds all our breath in for a space, he takes it away and we die: The Wicked is driven away in his wickedness, but the Righteous hath hope in his Death, Prov. 14. 32.  
Now that relies upon the promises of God, which are as sure 
The condition of good Men in their Death.  as the Foundations of the Earth; He upholdeth all things by the word of his power, Heb. 1. 3. And also he doth support the Faith of his Servants by the Word of his Truth. Innumerable are the places of Holy Scripture to give them the most perfect assurance that it shall be well with them after Death, as Mat. 25. 34, 40, 46. John 8. 51. John 3. 16. John 6. 33. John 12. 26. John 14. 2, 3, 19 John 20. 17. Rev. 14. 13. Phil. 1. 21, 22. Col. 3. 4. 2 Cor. 5. 1, 2, 3, 4. Rom. 8. 1, 15, 16, 17. 2 Cor. 1. 20. Eph. 1. 13, 14. 2 Tim. 4. 7, 8. Rom. 2. 7. Tit. 1. 2. I might transcribe the whole Gospel, for it hath relation to this purpose to promote a conversation according to it whilst we live, and the Happiness we shall be partakers of after we die; as sure as God hath spoken to us by his Son, all this shall be fulfilled. The Lord Christ must be a deceiver if these things be not so, rather than which in the least to think I would say in good earnest and upon deliberation, all Men are Liars. With him my Soul is contented to embark for the Land of Eternity upon this persuasion and confidence, God must be good and true, He hath made known his Will concerning us Men by him, that is the true and Faithful Witness, who hath done it accordingly. God hath appointed a day in the which he will Judge the World in Righteousness by that Man whom he hath ordained, whereof he hath given assurance unto all Men in that he hath raised him from the Dead, Acts 17. 31. By Christ's Resurrection the Apostle spends a whole Chapter, 1 Cor, 15. To prove the necessity of ours. And in other places of Scripture are such convincing Arguments, which are able to beget in us a lively Faith as is equal to knowledge and demonstration in other matters, which we cannot so properly have of any thing that is unseen and future, as this Article of Faith is.  
Now my days are swifter than a Post, they flee away, they see no good, Job. 9 25. It is evident they do roll over our heads, we have no true and lasting Happiness, but what is in expectation of that to come; nothing we do signifies but which tends to that. We cannot well think that God (who made this lower part of the World for our use hath p●t all things under our feet, Psal. 8. 6.) Whose works are manifold, and in Wisdom hath made them all; Should make us to serve to no purpose, that we should not have also our proper end; and we have no end at all unless it is to glorify our Maker. We have no work to do, unless it is that he hath revealed for us here to do; Is it to shine in Pomp, or wear fine Clothes? In all our Glory we are not arrayed as the Lilies of the Field: Is it to show our care by provision before hand for Earthly things? The Aunts and Bees do the same, only we are found more unreasonable, they lay up only for the Winter time, but we who know ourselves Mortal, covet as if we were to abide here for ever. Is it merely to sport and play? The Leviathan takes his Pastime in the deep. Is it only to keep company? There are some sorts of Birds and Beasts that continually flock and herd together, still this is not all. God made Man for himself, hath endued him with Powers which rise higher than any of these ends; To know and serve him here in order to more fully praise and enjoy him hereafter. He hath provided other kind of things for us than we now see or have; Every one that is not Brutish in his Imagination doth find in himself Expectations after that which this World cannot give; something that points out beyond the compass of the Earth, and the Deep saith, it is not in me. The good and allwiseCreator will not cozen or beguile him with that which is not, will not always feed him with bare long or false hopes. No doubt, but if Man will believe and have patience for a little while, he shall have his full satisfaction.  
These things are superfluous to Mention, bu● there are many unbelievers in these latter days, who by say and ca●e●ess actions cause the Faith of some to stumble; Others have taken up Christianity as a thing of course and outward custom of the World, they know nothing more in it. I have heard it Talked and Whispered as if dead and gone, there is an end and no more. It was needful to say somewhat that these might in due time have perfect knowledge of another World before they are actually entered into it, for otherwise it is sad and lamentable. And also that those who have some belief, and not bare profession, might be under a more lively sense thereof, for this very much helps to ordering the conversation aright. Nay, who have all faith and come to the greatest degree that usually Men arrive unto, yet these have need still to seek out further establishment and confirmation thereof. God having reserved that in Heaven, and it being not so agreeable to a state of Trial, is pleased not to give unto any of us absolute perfection in Spiritual Graces or natural accomplishments. Who hath received a faith which cannot be shaken, at least in some of its Branches? It doth lie upon us all to make it as sure as ever we can by the means given that it may help in time of need. When we come near to Death that is such a time, the greatest Temptation with whichSatan doth at last assail us, is commonly to unbelief, taking advantage over bodily weakness and drooping. So that he who is wise will endeavour to lay up in store against that time; and also it is necessary in the midst of life, than indeed it may be accompanied with little doubts, but at last with desperate planging. It is requite to do all things to believe, yea, and steadfastly to believe.  
No Man can be too well assured of the Truth of Scripture, and which is included in them a life to come: Let him endeavour still to be more and more, for than he may securely triumph over the last Enemy, Death, look it in the face and yet not be dismayed: His business is, when he believes the Scriptures to be most certainly true, to act accordingly, and then he is safe: When he can apply those promises to himself in Truth, and without deceit, he is as sure as impossible for any to be on this side of Heaven. Saith Christ, Whosoever heareth these say of mine and doth them, I will liken him unto a wise Man which built his House upon a Rock, and the rain descended, and the flood came, and the Winds blue and beat upon that House, and it fell not, for it was founded upon a Rock, Mat. 7. 24, 25. This he applied to his whole Sermon on the Mount; Who doth observe that, particularly what is said, Mat. 5. 19, 20, 29, Mat. 7. 21. Shall have this commendation in the mean while, and shall at last find it to be true to his endless comfort.  
But there is a deceit amongst Christians, who think if they can apply one single Beatitude to themselves, they are well enough. Indeed if they are so, not because natural disposition is more inclined to such a Grace, but purely out of obedience to Christ and no other reason, the blessing may be theirs. And if they were so alone out of that Principle, the very same would oblige them to other things also. He that is careful to approve his Obedience sincerely unto God, will do it in all things he requires, as well as such a particular instance. If he is acted by love and subjection unto him, he will do a thing at his command contrary to natural inclination or fleshly interest. In all the Law given us there is no exception left to the natural humours and desires of Men, those are to be contradicted and brought into Obedience. If some are more prone to this sin, and again some to another kind, their forbearance and practice of the contrary duty will be more excellent and have a proportionable reward. All Gods Precepts 
Jam. 2. 10, 11. 1 Cor. 12. 8.  are linked together, But as in the Gifts of God, a Man hath the common measure of all, yet one is more eminent for this: So in Obedience and Christian Graces one is obliged to all, but then a single one shall shine forth more than the re●t; and to such besides the common reward, a more especial blessing is promised.  
This is not a needless digression, for the Doctrine and Practice of Universal Obedience is necessary against the Fear and Danger of Death, as we learn from Ezek. 18. 31. 1 Cor. 15. 56. That gives title to all the promises: who complies therewith is sure, and none besides. Righteousness delivereth from Evil, Prov. 11. 4. From the Fear whilst he lives, and the Danger when it approaches ●igh. The body will a little tremble at its dissolution, for that is natural; But Christ came to deliver them, who through Fear of Death were all their life time subject to bondage, Heb. 2. 15. And this benefit he hath procured to his Servants, for they believe the Scriptures to be true which are fulfilled in them, so they are assured no evil can happen unto them after Death, and therefore are not ●●●mented with the apprehensions of it. They do not 〈◊〉 or drive it out of mind, for there is much advantage from the Meditation thereof: It is a great help to right and good actions; What will this signify and avail when I come to die? It quickens to do whatever his hand finds to do with all his might, for there is no Labour nor Work in the Grave. There is but one of Trial, the days pass away, are accountable for, and do not return; this puts upon doing every thing to the utmost to have the favour and acceptance of Almighty God.  
The World judging by themselves look upon those as Melancholy, who are so wise to consider their latter end. But is there no difference between the Righteous and Wicked? There is much in their manner of Conversation all the life long, and so is at their death. There is difference in Prisoners between the innocent and guilty as to their looking for the day of Assizes, and shall the last Judge of the comfortable expectation of the other by his own Fears and Dread? Because some are afraid to appear before Christ, are they also who have the certain promise of Being with him? The one doth not live like the other, they are contrary in their Thoughts, Words and Actions before, their manner of Dissolution, that vast and endless parting they must make one from another. It is the greatest Happiness to the one, and misery to the other, and therefore it may be well supposed to administer different thoughts to them.  
It is impossible to obviate all the say of Men, for they are endless, and most are so trivial that they do not deserve any answer, but yet may be judged of by this one Observation, viz. There is nothing so good and true, but something may be said against it; Nothing so evil and false, but something may be said for it. But in every proposition, let it seem never so true or strange at first sight, examine the Arguments of both sides without prejudice or partiality; and then that side which hath most reason and probability may determine our assent. This doth make for the honour and reality of Truth, that the reasons whereby (inferring one thing from another) we come to know it, are clear, deep and convincing. Truth must prevail where it can be manifested; Which is of such a Divine and excellent Nature that the whole doth not come forth on a sudden, but hath been struggling in the Womb some thousands of Years. There is great opposition to it by the powers of Darkness and their Sophistry, as may be seen; for the Objections against it are Dark, Perplex, Contradictory, 'Slight and deceiving. It is reciprocally so with falsehood, though it hath passed current and been a long time received. This may be applied to innumerable instances.  
But to our purpose, The noble Martyrs of Old, did not decline Death in its most terrible shape when they might glorify God and avoid sin: they were called Melancholy, Sullen, Obstinate, Foolish, haters of Mankind and such like. When they were in the very prime of Age, of excellent natural disposition, of a vain conversation before and that changed by Christianity into a more happy manner of living, when they were wise and understood what they did as well as ever Men did, and did show themselves as sincere and affectionate to one another. The Devil is never wanting to set himself against the do of God, to whisper into the hearts of Men to hinder their Faith and returning unto him; but then they run away with that, and will not consider what can be said on the other side; this is one cause of unbelief, the many objections and prejudices they have against the truth. They are resolved to take up therewith, and not hear from themselves or others a full satisfactory answer; Is the least thing muttered against God? Their ears are open immediately, it is forthwith unanswerable; But if spoken out for him, then like the deaf Adder they stop their Ears, and refuse to hear the voice of the Charmer, charm he never so wisely: They think it can never be wise that makes for Religion, as all things are which make against it. Whilst they are willing, Satan should hold them at this catch, it may be here applied, Because they received not the love of the Truth that they might be saved, for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the Truth, but had pleasure in unrighteousness, 2 Thes. 2. 10, 11, 12. They might consider which was most safe, as well as most reasonable to believe: In the likeliest probability when such multitudes of Men, Women (more fearful by nature) and young Men, who may rush upon Death in a heat of passion, or out of Gallantry and Honour, not with a deliberate advised mind, When it was esteemed infamous and foolish by the World, yet still to embrace it rather than sin against God and deny the Faith, this must be the power of his Grace which did arm their mind against all Fear of Death, both in its natural dreadfulness, and also heigthened by the malice and cruelty of Men.  
That was an extraordinary Case, but what is it to the Fear of Death now a days?  
Very much, for though Men do not continue in the World by reason of Death, yet that still continues. It reigned as an evil from Adam unto Christ: But now he hath taken away the sting and frightful nature from it. When he made his Soul an offering for sin, and took upon him the person of the Wicked he drunk of the Cup of God's Wrath; Was there any such love that he by the Grace of God should taste Death for every Man? Heb. 2. 9 Taking away that exceeding bitterness in it, for all those who will comply with the ends of his death; Who can withstand such goodness? The full Cup was taken off, it matters not if a drop or two is left behind, that we may just relish how exceeding bitter it was to him. Behold the Lamb of God, which taketh away the sin of the World, John 1. 29. Even Jesus which delivered us from the wrath to come, 1 Thes. 1. 10.  
Saith David of Old, Yea, though I walk through the valley of the Shadow of Death, I will Fear no Evil, Psal. 23. 4. He speaks a little doubtfully, as may be observed by the Particle, ●ea, though, 
Heb. 12. 27.  He is apt to believe he should not, he hopes so: As one to whom Immortality, Resurrection and Eternal Life was not clearly revealed, see Psal. 6. 5. Psal 88 10. Isa 38 18. They lived under that dispensation which gendred Bondage; but now we know what is written, Heb. 2. 14, 15. Rev. 14. 13. It is said from henceforth, which hath been accordingly fulfilled: Immediately after Christ had suffered, how did the Saints grapple with Death? Notwithstanding that fury and rage of his Enemies, we find not Stephen in the least surprised, nothing that betrayed any Fear. He prays for his Murderers, and when he had said this, he fell asleep, Acts 7. 60. Observe the phrase of the Holy Ghost, it was no more trouble or concern to him, than an ordinary taking rest by night. Paul triumphs over it in behalf of all Christians, 1 Cor. 15. 54, 55, 56. 2 Cor. 5. 4, 8. and for himself declares, Phil. 1. 21, 22. Tertullian describing the Happiness of Christians in his time, after he had reckoned up many parts thereof, brings up as the most considerable of all, That they have no Fear of Death. He speaks generally of all, not limiting it only to the Martyrs, 
Tert. de spect.  though indeed it did appear more in them. Our Fathers have told us what great things God did in this Nation, in those who suffered for his Truth and the Testimony of a good Conscience in the time of Queen Mary. The Promise is certain and applicable to all, God is our refuge and strength, a very present help in trouble, Psal. 46. 1. Amongst all the Extremities which befall poor Mortals, that seems the sharpest which denominates them such. The last Enemy is Death, and all other Evils are the more feared, because they may bring on that. So we may be bold to say, God is obliged by Promise to secure his Servants at that time, and may humbly entreat him to make good his Word, which he doth accordingly, The continuance of his Spirit that it hath been, now is, and ever shall be, is plainly asserted, Hag. 2. 5. Isa 59 21. John 14. 16. Whatever is requisite now adays to turn the Hearts of the Fathers unto the Children, and the disobedient to the Wisdom of the Just, to make ready a People prepared for the Lord, Luke 1. 17. there is the same Reason it should, and it doth still abide among us, as our Forefathers. God will have a Church in the World to the end of time, so all along his Promises do extend, and he doth provide things Convenient for the building up, Establishment, and Comfort thereof. The Spirit is called the Comforter, not that he doth deliver from Evils, but support under them. And it cannot be tho●ght, whose business is to this very end, that this should not assist in the last of all. In the time of common Sickness and Death, many good People go out of the World at this day with Peace, and as it were rejoicing. Nay, when the Horror of Death approacheth, we may see the show of a Smile in their Countenance, how they do insult over this Enemy, for do its worst it can do them no harm. It is not thus always, for several things may stop the exerting forth of this Cheerfulness, yet what the Apostle saith is Peremptory and true, If any Man have not the Spirit of Christ, he is none of his, Rom 8. 9 And that will yield some Comfort, it doth shine in the Heart, though it may be darkened and over clouded: I would in no wise discourage any one, who hath sincerity and the true Fear of God, who are willing to please him in all things, though their beginnings may be imperfect, For who hath despised the day of small things? Zech. 4. 10. and yet are taken away, God will Judge according to the real Intentions, for this is accepted if it would indeed come forth into Act, as may be learned by comparing Heb. 11. 17. with Gen. 22. 10, 12. And so if they should not live to perfect the good Work: He who knows the very secrets of the Heart, accepts of the Will for the Deed, and will deal with them as he knows their Obedience would be if they should live longer; these may be in doubt and uncertainty, yet go off safely. But there is a vast number of Hypocrites and almost Christians, who hinder from discerning the Truth, for it is more judged of by these Examples, than the written Word of God. Whereas they do confirm it the more. There is a difference between seeming and reality, those who make goodly appearances may be full of Rottenness within, and again those who boast they keep all the Commandments, may yet want one thing which is necessary to give them Title to Heaven. They live in some reserved Sin not discovered to the World, or Omission of Duty which makes them horribly afraid. There is a way shown, that the Scriptures may be fulfilled in men's Persons. Let them do what is therein required, and the Promise of good things doth belong unto them: None can with just reason conceive the least unfaithfulness in God, or Falsehood in his Word, if himself doth not wholly conform to it. Whether Men will or not, that remains the same: The Scripture cannot be broken, John 10. 35. If it is not fulfilled by their obedience unto Happiness, it will be notwithstanding in their wickedness, by acquainting them what they shall experimentally find, Destruction and Misery are in their ways, and the way of Peace they have not known, Rom. 3 16, 17. As the Salvation of the righteous and Condemnation of the wicked will at last tend to God's Glory; so even at this present time, they do set forth and manifest his Truth. If one finds no Comfort or benefit by the Word, it is a sad Sign that it is taken from him, and he is yet in his Sins. It is because he doth not order his St●ps in God's Word, but some iniquity hath Dominion over him, Psal. 119. 133. for we must Sincerely endeavonr the things we pray for.  
Mark the perfect Man, and behold the upright, for the end of that Man is Peace, Psal. 37. 37. Not Stupidity or Senselessness, for he that hath truly served God in his Life-time doth not go away after that manner, God doth not cast him off in the time of Age, nor forsake him when his strength faileth, Psal. 71. 9 So neither will he be unmindful of his God at that time. He can pray servently, hear and think of him with the greatest quietness and Comfort. Concerning his Soul he hath well grounded hope and assurance. But there will be a little aukwardness in parting; The Spirit is willing, the Flesh is weak: This will shrink to be dissolved, and when being united to the Soul, it considers of seeing Corruption, to be covered with Dirt, and lie mouldering there, here is a little trembling and unpleasantness. But give me leave to put you in mind (and this is for the Comfort of good and bad, their Body being the same) not to be troubled about this thing; for there is no such dreadfulness in it as we imagine. The Soul only is the Man, and the Body is but a Lump of Clay; when that is gone out, the other is no more to us, than now any common piece of Earth or Stone. One that hath a Leg or Arm cut off is not much concerned, what becomes of that, if a Beast devour it, or burnt with Fire, or is buried under ground, he indeed misses the use thereof, ●ut feels not whatever Alterations it run through. It is the same as drops of Blood or Spittle fallen to the Earth, he minds it not. Our own Corpse will be no more to us when dead, then that of another to us whilst living. The Soul makes the difference, for though there be several sorts of Complexion, Stature and such other Accidents, yet there is no more between Bodies, then of one piece of Clay from another: I must shortly put off this Tabernacle, 2 Pet. 1. 14. so 2 Cor. 5. 1. 2, 3, 4, 5, 6. It is Leaving of an House for a time, which we do not mind longer than we are in, let it fall or sink, afterwards we shall not feel that. The Soul is carried into Abraham's Bosom, Luke 16. 22. and is not concerned for the Mantle 
2 Kings 2. 13.  that fell from her, for it shall be put on again, and made Glorious according to Phil. 3. 21.  
But here Faith may begin to fail, If the Soul be immortal, of such transcendent Excellency, and distinct substance from the Body; How comes it to pass, that she Sickens, Droops, and seems to die with the Body: Nay, our dissolution doth seem as a loosening of the Contexture of parts, when the Spirits of Life shall cease, and are turned out of Order: The Wheels are spoilt or taken away, and so the Motion is stopped: In the Death of every one there is some natural and visible Cause, so it is doubtful, whether there is such great Matter in it, as we are told of.  
I desire the Reader in this and other places, not to conclude any thing unanswerable, because here he doth not see a clear Answer unto it; for if I cannot, another may, and if he should not, still it is unjust, that the Truth of Divine Revelation, should stand or fall by the weakness of a Man. Faith relies upon that, and not upon Humane reasoning; however this may seem to make more probable the things we believe, yet they cannot be made so very certain, as to take off all manner of doubt: There is something left to exercise the Faith of God's Servants, for if it was evident with open Face and past Question, What reward hath it? Immortality is plainly declared in the Scriptures, whereon the Promises of the Gospel are founded. We have the Testimony of God and his Son Jesus Christ for it, and it is the Excellency of our Faith to cleave unto that, notwithstanding all the objections of Flesh and Blood to the contrary. I know whom! have believed, and he that made me at first out of nothing can raise me again out of Dust and Ashes; he that breathed into me the breath of Life can preserve it when it is gone forth; it is easy for the Spirit to return to him that gave it. God works in a natural and ordinary way, as he first endued the Body with Life and Motion, fashioning and uniting all its Parts, so he qualifies it for such a long continuance. With the greatest Humility and Reverence, by judging according to what is revealed, and that Reason himself hath been pleased to give, I conceive, That as in common Works the Artificer doth frame a Motion to last so long, It may be supposed, the Maker of all things doth the same as Man doth, to whom he hath given that knowledge. After the Springs and Wheels are set a going, it will move for the determinate time of itself, and will not cease unless by the hindrance of some Accident. In God we live, and move, and have our being, Acts 17 28. It was he alone that gave all this to us, and even now holds our Souls in Life. At last he doth take away our breath and we die, yet he doth it always by some natural Cause. He might do it by mere Substraction of our Breath, but when he is pleased to bring any to an untimely end; he either sends Plague, Sickness, Sword, Famine, or suffers to fall under such a Casualty as are many Examples in Scripture. Men cry out still upon second Causes, but yet they might look up unto him, who holds the first link in his hand of this great Chain of Things, who saith to this Disease, Go and cut down such a Man, or else shake him. Who hath the disposal and ordering of every Accident, who can withdraw his Protection, and let such an Evil destroy us. Seeing his days are determined, the number of his Months is with thee, thou hast appointed his bounds which he cannot pass, Job 14. 5. Even Reason itself doth manifest thus much, for a Candle always burning, if it be not blown out or wasted sooner will last but such a time. The Vital Spirits continue only so long, if no Accident or Distemper come between. And therefore the 
Psal. 55. 23.  rule is certain, none goes beyond, but many come short of their appointed time; to prevent which every one is in Duty bound to use means and all good Care. Life consists in the Union of the Soul and Body, they are so near and interwoven, that whatsoever happens to the one, the other hath a touch and feeling thereof. So it is in time of Health, much more in Sickness; the one is sensible of the Pain and Languishing of the other. But it can be in no wise concluded, that because she Sympathises, therefore she doth die with the Body. The Spirit is the Light of the Body, it may waft up and down a little before its Separation, but is not to be seen. Who knoweth the Spirit of Man that goeth upward? Eccles. 3. 21. And where the Wise Man saith, Ver. 19 That which befalleth the Sons of Men, befalleth Beasts, even one thing befalleth them, as one dieth, so dieth the other: He speaks according to common appearance, as one that lived under the Old Testament which doth not so clearly manifest immortality as the Gospel doth, Luke 16. 22, 23. Luke 23. 43. Phil. 1. 21, 23. Heb. 9 27. Rev. 6. 9 Besides are innumerable places to prove Resurrection, eternal Judgement, and Life everlasting. Things are fixed, and not according to men's Fancies one way or another; those Decrees and Ordinances remain still the same in Heaven. Of which we could know no more, unless they had been ●old unto us by the Son of God, who came down from Heaven, and the Spirit from above, than one now lying in the lowest Dungeon doth know of what is done in this World. And they do not vary, change or alter with our several apprehensions of them, whether of assurance or doubt, no more than the Sun ceases from shining, when only a Cloud comes between. Let the sick Person use continual Ejaculations, Lord increase my Faith, And God will not leave him, But he shall receive the end of his Faith, the Salvation of his Soul.  
There cannot be too much Strength or Comfort laid up against this Day: it should be the business of a Christians whole Life before, for it is the entrance into an endless Life. It is the fulfilling and Manifestation of whatever he hath heard, Read or done in Truth pertaining to God and Religion. And indeed it is worth while to do all things to go off safely. He will have Peace in his Life, and strong Consolation in his Death. Let him observe all parts of Duty to God, his Neighbour and himself throughout the Course of his Days. Let him do what he can in Sincerity and Truth: Whoso doth these things shall never be moved. He that hath an Ear, let him hear what the Spirit saith unto the Churches: He that overcometh shall not be hurt of the second Death. Rev. 2. 11. Being confident of this very thing, that he which hath begun a good Work in you, will perfect it until the day of Jesus Christ, P●●l. 1. 6. We may be certain of using the means of perseverance, for God hath put them into our Power, and as long as we rightly use those means we shall infallibly persevere. So that in the mean while we may be assured, and at last have true and cercertain hopes of Resurrection unto eternal Life. And there cannot be such Fright and Amazement concerning that which is to make the everlasting Decision, either when it is far off, or near at hand. If any one hath, let him search and examine his Conscience impartially; either he doth something which he ought not to do, or he leaves something undone which he ought to do, this makes him horribly afraid, and must be amended before he can be freed from the Danger, which the Fear gives warning of.  
A true Christian can contentedly look for the blessed Hope, even in the midst of Life he can find Comfort and sweet in the thoughts of Death, as that which will free from the disturbances of Flesh and Blood, the Molestations of an unthankful, unbelieving, ignorant World, from the Miseries and Labours of Life, and send him over unto eternal Rest and Rejoicing. To come to the Enjoyment of our Lord Jesus Christ, to be admitted into Fellowship with Abraham, Isaac and Jacob, Prophets, Apostles, Martyrs, all the Good and Wise Men since the World began, to be gathered unto his Fathers, to see his Godly Friends and Acquaintance of the same Generation with himself just gone before, all this must be a desirable thing. The dead may be supposed to be about five hundred to one more than the living now are, those whom thou leavest behind shall in a little time follow thee, and the People which shall be born shall die in like manner, and shortly God will accomplish his whole Elect. None hath advantage, who goes before or after. And seeing the River must be gone over, it is small difference who hath a longer or shorter Passage, so we avoid the Rocks and Dangers in the way. The pious Soul will be in a Straight willing to stay, and yet have a mind to go; and there is some Irksomeness to leave the World, as now it is to change the place where we have long dwelled: Our Nature is something made up of Contraries, willing and yet unwilling; but if God doth really send as we know not his Pleasure until after the use of all prudent Remedies the Sickness proves unto Death, Fear not to go, for he calls thee. Remember that Petition thou hast often made, Thy Kingdom come, and when it is, wilt thou then shrink back? One end of Sickness is to make us the more willing to leave the World. Whatever is sudden, doth surprise for the time, but than it is soon over, whereas that which comes on by Degrees and expected, is longer, but then more easily born. Good Men have been divided in Opinion about this thing; those who have been for a sudden departure, have rightly thought, the only Preparation is by an holy Life, for the Gospel speaks of no other. It Commands to Watch, to have our Loins girt, and our Lamps burning, and this is to be done in the midst of Health, Life and Vigour. There is much Talk in the World about providing for one's latter End, but unless to settle temporal Affairs from the example of Hezekiah there is not so much said thereof throughout the whole Word of God. It is the beginning of Error and Deceit, when People departed from that. It is Non sense and Contradiction to the saying of our Saviour, John. 9 4. to put off the working while it is day, till the night cometh when no Man can Work. Who purposely put off the working out their Salvation till that time, had best have a great Care what they do, for besides the hazard of being taken away by sudden Death, yet if they should have considerable time of Sickness, or Old decrepit Age; they have no such Warrant of being accepted. Hear what God saith, Mal. 1. 8. of offering the Blind, the Lame, the Sick for Sacrifice.  
But if some are against Death by the ordinary way of Sickness, because that is tiresome, and may be an occasion of murmuring Distrust, Unbelief, blasphemous Speeches, which proceed from violent Distempers, yet we should not refuse to suffer whatever God thinks fit to lay upon us. He knows our Condition, and will not enter into Judgement for the mere Sin of the Disease, no more than he imputes the Follies of Childhood. We are to receive for the things done in the Body, 2 Cor. 5. 10. to be judged according to the general Tenor and Bend of our Life. Neither will our most merciful God take advantage of any infirmity or slip at the last. He will not suffer us for any Pains of Death to fall from him. The Church prays so for more abundant security, and also to deliver from sudden Death; O Lord thou knowest what is best for every one of us, Thy Will be done. Whether this first coming of the Son of Man finds in the Field, or in the Streets, in the lower parts of our House, or our Closet, or upon a Sickbed we may go hence securely; though upon the last we may glorify God, show our Faith and Sincerity, Comfort and exhort Bystanders, manifest to this unbelieving Generation the truth and reality of Religion, that it can free from the Fear of what hath been called the most terrible of Terribles.  
The Say of Philosophers and Wise Heathens will make a fine jingling and noise, they will sound magnificently or delight somewhat whilst Reading; but even than it may be observed, they do not afford sufficient Strength and Comfort against it; but when it approaches nigh, none at all. Men may a little please themselves with a Sentence or two whilst they live, but still it may be otherwise, it doth not satisfy; but when they come to die, all those brave Words vanish and signify nothing. Nay, all the Discourses of mere Reason will not avail as to this thing, for let there be never so much ingenuity or show of arguing, yet there is a Possibility of mistake, and they can never reach to any assurance. To Examine that admired Saying of Seneca, Death is either an end or a passage; if the first, never Fear to cease to be, for it is the same as not to have begun; neither to pass, because I shall never be so narrowly confined, Sen. Ep 65. As for the first if it is so, he argues rightly, but not all the Wise Men of past Ages or the present, can give certainty that it is so; Neither their study and searching, nor the ingenuity of some or Carelessness of others at this day can throughly  the mind of any considering Man. And so they could not secure the World from Danger, for let them say and do what they will it may be otherwise, which is as sure as the Scriptures are true: But than it must be a passage according to the other supposal: From that he Reasons weakly and deceitfully, for it would be a poor relief, to be out of the Prison of the Body, and in more Misery. In that it is dreadful; because it consigns over to a State of Happiness or Misery. What will the Disputer and Wise Man of the World say to this? What help can the Philosophers find out against it? And let them tell what the Lord of hosts hath purposed upon all the Generations of mankind. It is no more in our Power and Wisdom to hinder Punishment after Death, than it was to hinder our own Being. That God who took us out of our Mother's Womb, if we are not reconciled unto him in the mean while, will raise us up again to s●ffer worse things than we have d●ne here. The sense of this being put into our frame is sufficient to make us afraid, and not without cause.  
Saith one, It is ●est not to be born, or to die very quickly. But seeing we are born, how can he assure us of that? To have but one Trial for endless Happiness or Misery, when all that can be done is little enough to make sure a thing of that importance as la●ing hold of the good and avoiding the evil; this is not to be done hastily and well. If he means to die quickly because we shall be as nothing, Produce his strong reasons and all will not amount to a Certainty, no nor a Probability. The Spirit of God saith contrary, It is appointed unto Men once to die, but after this the Judgement, Heb. 9 27. He that made them and sent them into this World, knows best what shall become of them when they are gone out, and of him we have this Revelation.  
Let the Wise and Prudent go away with their fine expressions, let Infidels and Fools go on in their Denial and Negligence; the Word of God abideth sure, that will discover all their Errors and Mistakes. A day of determination draweth nigh upon the living, as it hath already passed upon many Generations: If they were suffered to come from the D●●d and testify of these things, we should have a vast cloud of Witnesses. God is not pleased to permit this, and therefore doubts first, and then unbelief do spring up in the hearts of Men; Neither do any go there whilst living, and return. There is no intercourse betwixt the two Worlds; Things than would be so certain and past doubt, that none would serve God for ●ought, for the alone hope and expectation of unseen things. But people would traffic for Heaven as they do to Jamaica or the Indies, and all still for love of themselves, not out of any love to the Lord of that Country. What a company of Mercenary Souls should we have? Then the Church would be flocked unto, even upon Weeks days as the Exchange. Then Worldly minded Men would become the best Christians, those who are all for themselves, use Religion only now to serve a turn or for a reserve; but if there was such sensible profit, such would do most therein, and still do nothing only for God's sake. There would be no work of Faith or labour of Love, but all selfishness; God hath most wisely ordered it as it is, that the Trial of Faith might be had, that the excellency of Obedience may be seen. We must needs die, and are as Water spilt upon the ground which cannot be gathered up again, 2 Sam. 14. 14. It appears so in our sight, but the eye of Faith can reach further to an Immortality and Resurrection. Again, all things happen alike to all, there is no visible and eminent reward to Righteousness or Iniquity, this will manifest of what sort our Obedience is. If we can deny present ease and pleasure, submitting ourselves to loss and inconvenience for that which no Man hath seen, this is such love and trust in God to which he hath promised a recompense of Reward. If we believe his Word speaking of Futurity, though we see nothing in a dead Man to give Warrant or Ground for it, there is some commendation in this Faith; that the Soul which seems nothing but Breath vanished and gone, doth yet live: That such a clod of Flesh which must first turn into Stench, then common undistinguishable Dust, that the Bones shall be disjointed, and themselves though somewhat longer become Dust also, that these shall become Bones again and there shall be Resurrection as described, Ezek. 37. There shall be a shaking and the Bones come together, Bone to Bone, Sinews and the Flesh came upon them, and the Skin covered them, which shall be performed in a literal sense at the last day, and as they were dissolved so to be raised again, though it will be done more suddenly: This is something above what is common to believe. As 
Acts. 1. 11.  Christians, we judge him faithful that hath promised. As reasonable Men we can thus deem that he who made the World and ourselves of nothing, can also restore out of pre-existent matter.  
We have also a more sure word of Prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the Day dawn, and the day Star arise in your hearts, 2 Pet. 1. 19 The merest unbeliever and natural Man may look upon the Scriptures which testify to the contrary, and give a lustre to his dark mind; it may be otherwise then he is apt to wish or fancy. But would he come to be more intimately acquainted with them, and once begin to direct his Actions accordingly, he would have that inward Assurance and Satisfaction, that his former ignorance and unbelief would vanish away. Whosoever applieth to that Holy Book with candour and ingenuity, to search whether these things are so, if he comes with an upright sincere mind to be informed, God will reveal it more perfectly to him; Grace doth accompany the appointed means, He that thus reads, shall both understand and believe. He cannot meet with so much assurance in all the Books of the Learned, in all humane Reasoning, in all the Tricks and Devices the wit of Man can find out, as in that one expression of our Lord and Saviour. Verily, verily, I say unto y●u, H● that heareth my Word, and believeth on him that sent me, hath everlasting Life, and shall not come into Condemnation, but is p●ssed from Death unto Life, Joh. 5. 24. The only danger that threatens Mankind after this life, is from a greater Power, and here we have assurance from the greatest that is or can be, from God himself and his Son Jesus Christ, that to do thus is the Way to get his Favour and avoid his Indignation. We have as much assurance from his Goodness and Truth, as if we were placed above all hurt or injury? He commandeth all the powers of Darkness, hath in subjection every thing that can be Named, so that they cannot possibly hurt without his Allowance, and he will never suffer any of his Servants to be in the least Tormented by them. In this life God spares Sinners and chastises the Righteous; but in the next he will spare them and condemn the others. He will not forget the insulting of his Enemies, or the contempt and low estate of his own peculiar People. Shall the wicked Blaspheme God for ever, and vex his Servants? No it cannot be: Whilst they are in the way they may be exercised with Storms, Tempests, Troubles, but not when they are at the end. Blessed are the dead which die in the Lord● from henceforth, yea saith the Spirit, Rev. 14. 13. We have his Testimony for it, and what is wonderful to agree therewith, the consent of the whole World both good and bad. The wicked will confess the same, however they vary from them in course of life, they account the Godly more happy in their end. In the time of Health and Jollity they may put off Holy things with a contemptuous smile, look with an Eye of scorn and disdain upon the Religious Fools, but when themselves come upon the bed of Sickness, than Horror and Vexation succeed for former Laughter. When the shadow of Death sits upon their eyelids, than they look otherwise: The Scales of Lust and prejudice fall off from the heart of the Sinner just before opening into the other World, than he is changed in Opinion and hath other kind of Thoughts. What would himself give if he had been such a fool whom now he knows to be the only prudent Men? Wishes are vain and to no purpose, that miserable saying, I did not think of this before, doth no good to the person himself, but serves to warn others that they be not such fools, and even he might have known as much before. When Wisdom is not only justified of her Children, but approved of by the disobedient; what they utter against it is nothing but the effect of Folly and Madness, but when they come to their right Wits and Sobriety, they turn and pronounce of her Side. When Malice and Envy are forced to speak Tru●h, Stubbornness is overcome, but above all lust the great blinder of the mind gins to vanish away, and it apprehends all things in their true shape. Every thing besides is cried out for Vanity and Vexation of Spirit, and this judged the only real and substantial good, all the rest have been deceivers, and this alone true. The pleasures and conveniencies of sin did not afford Peace and Happiness whilst had, and yet are fled away as if they had not been. Now it is fully discerned what was best to have done, and what is the only thing to be trusted unto. It is certain there is no profit in Wickedness, for it stands in no stead; and again, there is a certain fearful expectation of the end of those things; which is Death. If they own not as much in Word or Action, yet they are forced to it in serious thought and inward apprehension: there is the real assent of every kind of Men, He that walketh uprightly, walketh surely, Prov. 10. 9 We all make haste towards the finishing of our course, and there is no way to be safe and blessed in one's Death, but by an Obedient and Christian Life.   

CHAP. XII.  
Of Religion, Faith, Repentance, Obedience, against Ungodliness: Of Preaching, Prayer, Praise, the Sacrament. That Religion doth not consist only in the outward Ordinances, but a Divine inward Frame and Disposition, which if universally complied withal, will give Peace and Rest to the Soul.  
Without Faith it is impossible to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11. 6. A firm belief is sufficient that he is greater than we can conceive or imagine; Whilst we are absent from Him in the Body, it is not possible to see or know him as he is known. This puzzling thought often recurs, What is he in whom thou believest? God is a Spirit, infinite, Eternal: And we that are flesh, limited and our Age is as nothing, cannot have a full apprehension of him. We easily judge thus much, that he must be greater than we can know; Shall the Mole deny there is any such thing as Man, because under ground he doth not see him? And we are altogether as unable with these eyes of sense to see him that is Spiritual and Invisible. Shall even brute Beasts who look upon us, conclude we have no Reason, Society or Government, because they do not understand the manner of it? It would be alike impious and absurd to disbelieve the mani●old Wisdom and Works of God, because we do not know them all, or any perfectly. God is ten thousand times ten thousand greater than Man, more than he doth exceed the Creatures under him: A more full discovery is reserved in Heaven, for now we see through a Glass darkly, but then face to face, 1 Cor, 13. 12. He hath ●een pleased to discover himself in the Works of Creation, Providence, and Holy Scripture. We plainly perceive by the things made that he is; and he hath also given us so much power that we may do the things he doth require of us; they are made known in Scripture, which is given by inspiration of God, 2 Tim. 3. 16. We are to believe him to be true, and then all must be so which is contained in that Book.  
God doth encourage to his service with a Reward; so that he who labours to please him acts after the very same manner, though in a much more eminent and greater degree, as another who studies to recommend himself to the ●avour of the K●ng or any Superior. The utmost visible greatness is Low, and but a shadow of Majesty in comparison of this High and Lofty One, dark as to his Brightness, and soon passeth away, when He inhabiteth Eternity. However, Religion (which is our whole Duty towards God) is looked upon as a little contemptible thing, laughed at by the Ignorant Scornful and Proud Men, yet is as much greater than any Temporal Design or Business as God is greater than Man, Heaven then Earth, Eternity beyond time, a most perfect and everlasting Happiness above the fading imperfect trivial conveniencies here. We may as well trust God for the great things to come, and labour after them, as we do for our daily Food and those little things that are present. And though he now gives common Mercies to the unthankful, yet they must use some means after them; but for the better hope, the exceeding great and precious promises of unseen and future things, those are only for them who glorify him here, and seek after them. Faith makes these things as absolutely true and certain as those now before us; Whosoever believeth on him shall not be ashamed, Rom. 10. 11. Faith towards God is reckoned among the Principles of the Doctrine of Christ Heb. 6. It being that upon which not only those there recited, but whatsoever is said throughout the whole Book of God doth depend; Which whosoever believeth steadfastly must necessarily be a Christian, not in Name and Profession, but in manner of Life; or otherwise he will act more unreasonably and foolishly then ever any one yet did as to the things of this World.  
The Scripture doth contain things to be believed, and things to be done: The first are comprised in a brief form of sound Words, commonly called the Apostles Creed, which is believed as it stands upon certain and evident places of Scripture, and the outward confession of them is necessary to Salvation, according to what may be gathered from John 5. 24. Rom. 10. 9 Mat. 16. 16. John 3. 15, 16, 17, 18, 36. Luke 6. 47. The great danger in not believing any Scripture is what the Apostle Speaks, He that believeth not God, hath made him a Liar, 1 John 5. 10. Which is more provoking than living in known Sin and Wickedness. But this none that believes other things will dare to do; the General Question and debate is what God intended in such a place. It is agreed on both sides of the Truth of some sense and meaning, but what that is, is the rise of controversy and dispute. In Paul's Epistles are things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures unto their own destruction, 2 Pet. 3. 16. But since we have had those who were learned and resolute in their way, who have done the same to carry on an interest, to maintain the grandeur and infallibility of such a Church, to espouse and propagate all the errors of such and such parties. There hath been horrible perverting and seeking out Evasions; not to the establishment but overthrow of the Truth. The pure and true Word of God hath be●● made use of to defend corruptions and maintain error; abundance of this kind of iniquity will be disclosed at the revelation of all things.  
It is sad to reflect that the only thing necessary in Religion is the only thing neglected, how people fly about the skirts and borders, not coming into the substance thereof. The Church is pulled asunder into this or that parcel of Christians; every little difference in Opinion must forthwith make a distinct party, they cursing and damning one another. It is the greatest part of the Christianity of some to be exclaiming against such a S●ct or Communion; so that if our merciful God should proceed according to the Anathemas, Excommunications, Wishes and Impretions of one against another, No flesh would be saved: What is the cause of all this stir and madness? The Wisdom from above is fi●st Pure, then Peaceable, Gentle and Easy to be entreated, full of Mercy and good Fruits, without Partiality and without Hypocrisy, Jam. 3. 17. The Gospel is good and plain, made up of simplicity and purity, so that is not the occ●sion thereof. But an enemy hath sown these tares of division, who works mightily in the hearts of Men to deceive, and hath taken this course to hinder the good seed, to sti●le those practical truths which would bring forth fruit unto everlasting life. Men rightly think they must have something to do with the things of God, and some falsely think these vain disputations will serve the turn. These are speculative not falling upon lust, and they hope a zeal for this one way or another (it is something for God) and therefore shall come in for atonement of other sins; And in conclusion tends to that, he fain would save himself by condemning others. What else makes him so extraordinary zealous for such a way and against such an opinion, when himself in the mean while lives in Habitual sin and unrighteousness, which is more dangerous to Souls than errors of the understanding, if they were really such? Here some drive on an interest of their own, but who do not, are led by such an impulsive cause. In those that have set up for Guides and Teachers there hath been, Doting about Questions and Strifes of words, whereof cometh Envy, Strife, Railing, evil Surmising, perverse dispute of Men of corrupt minds, and destitute of the Truth, supposing that gain is Godliness, 1 Tim. 6. 4, 5. This was their end, but the silly people were by them told that was most for Salvation, which made for their own profit, and thus they have came to that height of zeal and giddiness. Do they not place more in their petty differences then in the weightier matters of Law? Judgement, Mercy and love of one another: That all this is a mere delusion may be further seen, because it quite vanishes when the Man approaches near to Death, and apprehends things according to sincerity and Truth.  
How earnestly doth the Apostle express himself against these disputes even at their first beginning, Rom. 14. 1. Phil. 2. 14. 1 Tim. 1. 6, 7, & 6. 20, 21. 2 Tim. 2. 14, 23. But what would he say if he had lived at this day to see so many volumes of controversy, to have heard of so many go about as have troubled Christians with words subverting their Souls, Acts 15. 24. Shattering, if not making to fall the foundation of Faith and good manners; How Religion is as it were turned into an endless prate and talk about controverted points. They have unsettled well disposed minds, by taking them off from the Doctrine according to Go●●●ness: They have turned out of the way of Truth into Errors and Deceits. The Infidels, Scorners, Carnal and indifferent Persons have been confirmed in their ungodliness, thinking it as good to be of no Religion at all, as to profess one with so much wrangling. They make sport with the Absurdities, and fall out of the Religious. Also the Hypocrites and Adversaries under the shelter of them, do throw out their Reproaches; and hereupon the Presumption of them which hate God, increaseth yet more. Whereas it might be considered, that notwithstanding they differ and squabble, yet they all agree in this, That Obedience and Holiness is the only way to Heaven. If they contend about Circumstantial and positive Duties, it is about the manner; In this they concentre, that God is to be Worshipped: And they all stand up with one accord for the Moral part, the immutable Laws of Good and Evil.  
There hath been an expedient proposed, and only wants to be put in use; if what some would Arrogantly have in their Church, be it no wise granted to them, but (what is most reasonable and due) that there should be an implicit Belief in Scripture, the Word of God. In all plain places believe them as they are, but in the hard and difficult so believe in general, whatever the Holy Spirit did intent was the very meaning of that place. Whosoever believes thus much, shall certainly be saved. Nor doth this shut out knowledge and industry, for that is a necessary Duty, but after that used to rest in what we apprehend the meaning, and that if any other is, so we believe it, See 1 Cor. 2. 10, 11. Phil. 3. 15. Psal. 25. 12, 13, 14. The way to Truth is by good Life, and direction from above. God is Gracious and Merciful, he threatens none but only those who shall not believe on him, and his Son Jesus Christ. All Ignorances', Errors and Mistakes that are neither wilful nor affected will be pardoned. Let no Man lay any other Foundation, and every one keep fast to that. There is a great stir about an infallible Judge of Controversy, and an unerring interpreter of Scripture. Whereas the common and ordinary places do no more need any Interpretation, than every common expression; of this Nature is most part of the Gospel, but for the Mysteries and dark Speeches throughout Holy Writ, God will unfold and bring them to Light in his due time. We ought to pray, and through his Grace endeavour to be meet for the Holy Spirit which searcheth all things, yea, the deep things of God, 1 Cor. 2. 10. We are to set our Seal that God is true, and so is every thing contained in his Word, though we do not presently understand it. God may reveal many things in Succession of time, and what he doth not, none shall miscarry for not knowing them. The Promise is annexed to Obedience and not Opinion: do this and live: Yea, Faith itself is in order to Practice, Unto you first, God having raised up his Son Jesus Christ, sent him to Bless you in turning away every one of you from his iniquities, Acts 3. 26. All that Jesus did and said was to this end. And whosoever doth really believe that he was sent from God, if he is fully and effectually persuaded, that those things are so which our Saviour hath made known, that Person can never live ill if he let them sink deep into his Heart. The whole Scripture as well as that particular Gospel. Luke 1. 1. Is an orderly Declaration of those things, which are most surely believed among us. Whoso is of this number, will order his Conversation accordingly.  
In this fallen and corrupt State of mankind, Religion gins 
Of Repentance.  by aversion from Sin and Conversion unto God, which is Repentance. We are by Nature the Children of Wrath, the Seeds of evil grow up into sinful Acts and Habits. As soon as ever we come to years of the least Discretion and Knowledge, there is set before us the good and evil way: And this last seeming pleasant unto us from our Infancy and Childhood, (for therein also Sin breaks forth as soon as the outward Powers of sinning appear) is most commonly chosen. Should our merciful God have given us but one time to make our Choice, and thereby eternally abide, we must all have perished, or not one of a thousand would have been saved of what are now. For who is he, that to his Original Corruption doth not add actual and continued Sin? That to natural Depravation doth not add fresh Perverseness of his own? All we like Sheep have gone astray: We have turned every one to his own way, Isa. 53 6. We do err and wander of ourselves, seeking out for green Pasture, for those foolish and sinful Delights which we know not would rot and destroy us. We would said be Happy as soon as possible, than that luscious and present appearance of good doth draw us away after it: Did none take Care of us but ourselves, we must be consumed in this our Folly; for we go away from the Supreme and only Good, and snatch at those things which are hurtful. It pleases the Lord to put before us the good and the evil to prove whither we will be obedient unto him: Whether we who were purposely made for him, will by any thing be taken off from him: Whether we will follow after what he recommends and eschew what he forbids so approving ourselves obedient Children; but alas! We will not believe his Word, for we would willingly have some Trial by experience, whether it be so or not. We are not contented to trust unto his Goodness and Truth, but for knowing of ourselves. What ingratitude, Contempt and disbelief do we show unto God, who is so infinitely above us? What unparralled Condescension and Goodness is in him, that he should be pleased to suffer it in this Wise? When not only by the Excellenc● of what he Commands, but by the sensible disappointment and deceitfulness of what he forbids, we may Taste and see that the Lord is good, 1 Pet. 2. 25. We cannot go back of ourselves, he sends his Son and Bishop of our Souls, who is the way, John 4. 6. so we may know it; he sends his Holy Spirit to stir and push us forward, so that we may do it. If that when it is fully known what is the utmost good in all the Pleasures of Sin, when not withstanding all their vain Promises the Man is fully convinced of the Hunger and Emptiness of them. When he is ready to perish, Luke 15. 17. for want of true Satisfaction and Content, and might have more in the ways of God; if then he would return and come over unto him, it is accepted. Read and consider well the third Chapter of Jeremiah, especially Verse 1, 7, 12, 13, 22.  
It is the great Aggravation of the Sin of Apostasy, concerning which the Apostle speaks so dreadfully. Heb. 6. 4, 5, 6. and Chapter 10. 26, 27. Who were once enlightened and tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and have tasted the good Word of God, and of the Powers of the World to come, If they shall fall away: When one formerly hath had experience of the ways of Sin, and then by Conversion hath full experience of the ways of God, to fall away again from them is to pronounce on Satan's side, that he is the best Master, as who hath judged of both, and then resolvedly with Deliberation to determine for him; which must be an exceeding Provocation to the Divine Majesty. In like manner the next Degree to that is, when one hath perceived to the utmost all the Delights of Sin and Vanity; when he hath went from Flower to Flower, and is either wearied in the Range, and by insufficiency of some, may be fully persuaded of the like in the rest; yet still to cleave unto these nauseating empty and deluding Follies, to seem to give God's word the Lie which speaks of the Misery and Deceitfulness of them, by owning the Happiness of them when he is convinced to the contrary; to refuse to be reform; to show himself despitefully and disdainfully against the ways of Holiness, to give no Credit to the real good that is in them, or when he assents there is not to follow after them, but keep the preference to Old dreggy Lusts, making his boast of them; to stick unto Harlots when their Skirt is uncovered, and the Filthiness of them fully known, yet to esteem them before the true Beloved, the chiefest of ten Thousand: When he hath sufficiently found how little Fruit there is in those things, whereof he was at first ashamed, but still continues in them, and hardens his Face: When he is told, the end of them is Death: When for some considerable time sufficient to make a true and impartial Decision, and by reason of use he hath had his Senses exercised to discern good and evil, and he remains in the last still: when all these things have been done, and yet he perseveres wilfully and stubbornly to follow them against the Commands and forbidding of his Maker: All these are sad Signs and Prognostics, that such an one will never come to Repentance, but it is just with God after repeated Provocations of this manner to give him over to vile Affections, and then he may dote upon his Destruction, and be utterly estranged from the way of Salvation.  
It is necessary to consider the Nature and end of things in order to state them aright, many Souls have perished by mistakes and false Notions of Repentance: Who have fallen from this Plank and been drowned in the Waters, which would have carried them into the Promised Land, if they had relied upon the whole, instead of a part thereof; or had not suffered it to slip from them by intending to lay hold on it, but were not able, it being gone too far from them.  
To prevent as much Danger for the future as may be, to have this sure and steadfast, let the Reader be once more put in mind whereof he hath read or heard often, that the word in the Greek Language Metanoia, by which Repentance is signified in the New Testament, imports a Change of mind, and is expressed in words at length, Rom. 12. 2. Gal. 6. 15. Eph. 4. 22, 23, 24. 2 Cor. 5. 17. It is Superfluous, but yet safe to set down, though the Observation hath been so often made already of Metamelia and Metanoia in 2 Cor. 7. 8, 9 Where Paul speaks of himself, I did repent, that is, I was vexed for the time, he Expresses it by the first Word, but when ye sorrowed to Repentance, Godly sorrow worketh Repentance to Salvation not to be repent of, He Expresses that by Metanoia; which plainly manifests that Metamelia is such as must be again repent of, and doth not avail to Salvation. Repentance in the Old Testament is seldom named, but is intended by that Phrase of turning away from your iniquities, to this give all the Prophet's witness, which might be done as to the outward Act. The Evangelical Prophet Isaiah goes further, Let the wicked forsake his way, and the unrighteous Man his Thoughts, Isa. 55. 7. but the Gospel in a more especial manner is a discerner of the thoughts and intents of the Heart, and makes use of this word Repentance which reaches to the very ground of it. So that it is not a bare ceasing to speak or do Evil, and retaining affection to the same in the Soul; but that must be altered into a real dislike and hatred of Evil. As Sin doth first take its Rise from the Heart, procuring a Consent there, and thence come forth into Word and Act; so in the forsaking, it may go backwards; and by first leaving of the Actions and Speeches, we may at length come to have an inward Detestation of it, for less than this is insufficient to perfect the Work of Repentance. Let nothing be said here, or in any other place to exclude that growth and Proficiency of the Christian Life, for that (as none of God's Works are done of a sudden) with the beginning, increase and exercise thereof is the great end of our abiding in this World. The method of the working of his Grace (like driving out 
† Exod. 23. 30.  the Canaanites from within) is by little and little. None need to be perplexed or disturbed about this; for if any should be taken away in the midst of his days and of the good Work, yet if our merciful God sees a sincere tending towards it, he accepts thereof as if actually done. God forbidden on the one hand, any thing should be said to give Licence or Encouragement to Sin; so again on the other, let all things be done for the Hope and Consolation of all those, who will come in due time and accept of Mercy. This being the peculiar Privilege of poor mankind, and the means which our most merciful God hath ordained to save themselves from the Wrath to come, far be it from me or any other to shorten the extent of it, or to prescribe exactly at what time, or to what pitch of abhorrence and Contrition it must be; Even such as our Supreme Judge will be pleased to accept of. God is not tied to the Fancies of Men, if some Prophesy smooth things, and others too hard Speeches, he will not Ratify what they say, but condemn whom Man absolves, as again acquit whom Man condemus. Nevertheless he hath declared, He will Judge the World 
Psal. 96. 13.  in Righteousness and with his Truth. And will rectify and excuse if it should be here mistaken on the severer hand, as it being against ourselves we are not apt to do, neither indeed ought, for Mercy rejoiceth against Judgement. Yet for the safety of all; as to give warning against the presumptuous Sinner, who turns the Grace of 
Rom. 2. 4.  God into Wantonness, who trifles with that which should lead him to Repentance, who deceives himself with a slight Remorse and Sorrow, but continues impenitent: And also to affrighten malicious Transgressor's, who sin yet more upon the fore sight of future Repentance: To make the Professor of Christianity look about himself, who doth this or that deliberate Sin, as opposing God's Truth and Servants of set purpose to comply with the humour of the World, and thinks to come off afterwards upon a general Repentance, or secretly ask Pardon, or the like, and upon this he did trust before; I say, to make all these throughly consider what they do, and not to be deceived in a matter of so great Concern, it is necessary to explain the true Nature of it more fully.  
When the mind is now to do such a thing upon through Consideration, 
Mat. 23. 30.  how can they say afterwards, they would not have done it? or else to trick with the Almighty by not giving way to that, because he hopes to have this excuse for his Sin, to be willingly ignorant, and to do a thing hastily with that reserve, this is to disobey that God, who twice Commands to consider our ways, Hag. 1. 5, 7. to endeavour to out-wit him, who is alwise, or seek to hid their Counsel from the Lord, Isa. 29 15. Shall not God search this out? For he knoweth the secrets of the Heart, Psal. 44. 21. And hence may be observed a great difference between the Wor●s of the Flesh, and Perversities of the Spirit: The former being through infirmity of the Flesh, transient Acts and of sudden surprisal may be more easily repent of, because through their Deceitfulness and Temptation the Man may be beguiled or overtaken, and when he comes to be convinced of their true Nature, and recover out of them, he may Act Indignation and Revenge upon himself for the same. But for the latter sort, when they are resolved on, and all the 
2 Cor. 7. 11.  Circumstances fully known; when neither surprisal nor ignorance, but what was wilful can be pretended for it, this makes the Sin of a very deep dye: And when the mind is now to do it, and either doth, or may foresee the reality thereof with its Consequents, How can such an one expect that if it were to do again upon the like Circumstances, he would not, when now he doth the very same? I mean advised continued Acts of Sin, as that Spirit of Stubbornness and Perverseness, opposing the known Truth, Persecution, for which Paul gives the Reason why He obtained Mercy, because I did it ignorantly in unbelief, 1 Tim. 1. 13. which implies that if it had been knowingly done, it would not have been so easily Pardoned. Think upon the Case of Persecutors and Heretics, who have persisted so after a full Conviction that they were in the wrong, and how many of them have you heard to have came to Repentance? What they have done in secret, it may be a Question, whether that will be accepted; for as their offences have been done openly, so should their Recantation be likewise, if they would have it avail. It is necessary not only to be sorry, or secretly to bewail, but further to undo the fault, as much as it can be. And as God was dishonoured publicly, in like manner to regain his Favour, they should acknowledge their Error before 
Ezra. 10. 2, 3. Leu. 26. 40. Josh. 7. 19 Ezra. 10. 10, 11. Mark 1. 5. Acts 19 18.  all: To speak after the manner of Men: That God should have repair for his hurt Majesty, have Glory given unto him by Confessing their own Shame. We must do as much to reconcile ourselves unto an offended God, as the Great Ones of the Earth require from all that displease them And this i● the end of Confessior, those things done in private may be there acknowledged unto Almighty God, but in other things the acknowledgement must be as public as the Sin was. Of all that mischief done to the Church of God, by Error or Violence, smiting with the Tongue of Fist, there have been but few instances left on Record of Penitents of this Nature. Do not those who have Acted cruelly, die sullenly? And in those fierce Disputes, where one side must be convinced to be in the wrong, by the Power and clearness of the Arguments of the other side, yet out of Pride, Obstinacy or Interest, they will go on and seek for Evasions where they cannot Answer; but how few will openly declare themselves to have been in an Error? Where it is purely a defect of Understanding, and a mind willing to be informed, we have some Re●ra●tations; but when the perverse Spirit is once mingled with them, it is seldom that they come to Repentance.  
We, who are  and know little, but what we gather by Reason and Experience, which requires Succession of time, are admitted unto Repentance, which may supply these Defects; and space and Liberty is left unto us of a full advised Choice of Good or Evil, Life or Death. Now when there is a through and firm persuasion of the Vanity and Vexation of Sin, when he doth not barely commit it once, twice, or so often as to know what it is, but still continue in v●miting; not to be contented to lie only, but to Wallow in the Mire, is a Sign that he hath 
2 Pet. 2. 20, 22.  made that his Choice. Again, when God calls by his Word, his Spirit, by his methods of Judgement and Mercy, the Sinner to be reconciled unto him, yet he stands out continually, surely than he doth not Choose the Fear of the Lord, Prov. 1. 29. But is Rebellious, Disobedient, refusing that reverence and subjection he owes unto his Maker. And if at length, when he finds he shall be punished for the same, than he will make a pretended submission. Or stood out so long of set purpose, think to pacify him with a slight Sorrow, and going softly for a time, by a partial and imperfect Amendment of Life, God will judge of this. Repentance is never too late, if Fruits meet for Repentance are brought forth afterwards, if there doth succeed the Christian Life in all Godliness and Honesty, But if the ●icled will turn from all his Sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die, Ezek. 18. 21. God is sometimes pleased to bring home his Servants by Affliction and Sickness, and therefore if in that which proves unto Death, there is a true turning of the Soul unto God, and he knows the Man would really order his Conversation according to the Gospel, and for sake all his former Sins, this Man hath good grounds of Hope for Mercy and Forgiveness. But for him who puts it off all his Life-time before, who thought it soon enough to make his Peace with God in Sickness and Old Age; who was for enjoying the Pleasures of Sin as long as he could, and when they leave him to come in just soon enough, as he imagines will save his Soul, all for himself and nothing for God, shall find how it will be accepted. If we had right knowledge of the Godhead, it would prevent abundance of mistakes and deceits in Masters of Religion; Consisider him as All wise, All-knowing, with whom is Majesty and Honour, Goodness and Power. It is the wickedness of the wicked to. Think that God was altogether such an one as himself, Psal. 50. 21. But whatever is of good report amongst Men, there seeing himself is pleased to make such resemblances, we may conclude that he will deal so with us as one Superior dealeth with his Inferior, for which he is not blamed, but commended in the sight of the World. The Prophet Mal. 1. argues after this manner very much to the present purpose, and concludes the Chapter, for I am a great King saith the Lord of Hosts, and my Name is dreadful among the Heathen. Conceive him therefore so, and we are obliged to do as much to please him and make way for his Acceptance, as any Earthly Monarch whatsoever.  
Is it irksome? It would indeed have been better not to have sinned, but seeing thou hast, thou must suffer the difficulty of Repentance or that which is worse. Put on a good resolution and the irksomeness will wear of; Be encouraged by what the Lord Jesus saith, I am not come to call the Righteous, but Sinners to repentance, Mat. 9 13. Joy shall be in Heaven over one sinner that repenteth, more than over ninety nine persons which need no repentance, Luke 15. 7. When any increase is mace to Christ's fold besides those they had before. Our nature is something awkward and averse to repent: What to undo and recant? to accuse ourselves of fault, folly and shame, seems hard in our natural proud state. Yet it is not unreasonable to confess what we cannot deny, our imperfection and want of foresight. It is an act of prudence to return from an error, and of such an one who is able to discern what is really good and profitable. It is an advancement to a better state, Was it not more unreasonable to do those things at first, than it is now to leave them when they are discovered to be false and evil? But chief which should have been mentioned in the first place, seeing we have offended against a Great and Good God, we are required, Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God, Jer. 3. 13. What is more just and equal? What hath God deserved at our hands that we should be so Rebellious against him? Whatever pride may suggest, it is no undervaluing for us poor Worms to fall low on our Faces before his Footstool, to lie down in confusion, and our shame hath covered us, to make our Sabmission unto him. He is worthy of the greatest prostration from far more excellent Creatures, and they pay it accordingly: Whatever the profane foolish and scornful Men think of Religious Sneakes, yet the God whom we serve is of such Greatness and Glory, that ten times greater reverence is most due unto him then either we do or can give; but the day will come when they shall more creep before the Holy One of Israel, When God shall tread down his Enemies. Let them inwardly laugh or smile at our crying peccavi, they do the same unto their Superiors who are but Earth Worms, and they shall further take up the very same voice when it will be disinal and fruitless, When they shall be rejected and find no place for repentance, though they seek for it carefully with Tears, Heb. 12. 17. We do bu●● now what through the goodness and Mercy of God may avail to his forgiveness and reward, what they shall be forced to in vain to turn from themselves Gnilt and Condemnation. We have no reason to upbraid or look little upon one another for so doing, for it is the case of us all; we have sinned and are worthy of punishment, he alone is Happy and Wise who useth this means to prevent it.  
It is just that the Soul should be in the utmost subjection to the Father of Spirits, that it should both pray and endeavour to be turned at the command of him who fashioned it, to comply with the will of him who did both create and also would renew it. The first was done without our consent and power, the second will not seeing God is to be glorified by our free obedience, and himself hath enabled us to give it, without our working together with him who transforms the hearts of Men. Because we can just refuse, must we necessarily do so? He hath ordered the heart so that it may turn either way, and should not it go towards its first mover, turn unto the Lord our God? Turn thou me, and I shall be turned, for thou art the Lord my God, Jer. 31 8. Turn unto me, and I will turn unto you, saith the Lord of Hosts; Zech. 1. 3. There must be some work of our own to concur with God's Act, and be partaker of his gracious Promise. The heart is re ●less and dissatisfied until fixed on its proper Object, which is God alone. It covers after this or that thing, but still doth not find content, wand'ring up and down in its pursuit after Happiness, but never meets with it: Every least appearance and shadow is catched at, but the only true and chiefest good is not minded, nor sought after. My people hath been lost sheep, they have gone from Mountain to Hill, they have forgot their resting place, Jer. 50. 6. As the Soul hath a natural desire to know God, not in those who have defaced it with sensuality and brutishness, but who exert the operations thereof as they should; so when it comes to be acquainted with him, is in peace. It can be contented for the present, and wait some time for the full enjoyment of him; When it is once sensible, God is willing of his Creatures Happiness, hath placed them here only to try them, and all his deal are Wisdom, Truth and Righteousness: When it comes throughly to know the order of divine affairs, than it both admires and is satisfied with the whole will and good pleasure of our God, sits down contented, and patiently bears with the things of this present time, and hopes for, nay, is assured of good things to come. But however, hath not the least doubt or fear of future Evils; which is a very considerable difference between the Righteous and the Wicked. Repentance first brings into this happy state, frees from the Spirit of error and giddiness, makes him to leave off those unsatisfactory Vanities, suffers him not to be still deluded with false Imaginations, tedious travel, and after all Vexatious disappointment. When by reason of the pain and insufficiency that is in all things of this World there is an utter despair of Happiness, this shows him where it is. My heart and my flesh faileth, but God is the strength of my heart and my portion for ever, Psal. 72. 26. We know him as yet by Faith, and our rejoicing in him is according to the measure of that. Whatever good and comfort is in pure and undefiled Religion, in an universal and constant compliance with it, which is much every way (as may be partly seen by what hath been, and is to be said) but much more would be perceived by him who makes a through experience of it; all this comes in by repentance, which is the beginning thereof, for it forsakes sin and keeps the Commandments.  
This was the first Doctrine John the forerunner and Christ himself Preached, Mark. 1. 4, 15. And it was also the message in which the Prophets before came; Moses speaks very little thereof. He that despised Moses Law died without Mercy, Heb. 10. 28. God gave his people at first severe and strict Commandments without making so full a discovery of Pardon and Forgiveness, but then those who became obnoxious to the guilt and judgement of the Law, did not know how to escape. The Lord who is rich in Mercy, did in time reveal it more and more to those who would turn from their evil doing. Before the last threatening there goes out another warning and invitation to submit, Thus saith the Lord, Behold I frame evil against you, and devise a device against you, return ye now every one from his evil way, and make your ways and your do good, and they said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart, Jer. 18. 11, 12. Strange Stubbornness! that Men should be thus provoking to God, and act so madly against themselves; we see what a mighty force there is in Lust and Pride. They sinned yet more in not believing his wonderful offer, they incensed him yet more in not being overcome by his goodness, but he abounded in this as they did in iniquity, confirming the truth of the Prophet, Let favour be showed to the wicked, yet will he not learn Righteousness, Isa. 26. 10. All God's do are gradual and successive, both his Works of Nature and Grace: The most inestimable and accomplishment of all Mercies was in the Redemption of the World by our Lord Jesus Christ; of this discovery was made to the Fathers by little and little. If I may so speak with the greatest reverence and adoration with thanksgiving, for such his gracious Methods, God shown himself the most hard Master at first. The Law given, Gen. 2. 17. was peremptory and penal, than he gins, Gen. 8. 21. & Gen. 9 to release off his severity, and then to Moses he proclaims himself Merciful and Gracious, long Suffering, Exod. 34. 6. But yet did not so fully make known to him the Doctrine of Repentance as he did afterwards to the Prophets. Then comes John the Baptist, Mat. 3. 2, 3. Afterwards He (who was bringing into the World so long before, and to whom all the Old Testament hath Relation) came Preaching the Gospel of the Kingdom of God, and saying, the time is fulfilled, and the Kingdom of God is at hand, Repent ye and believe the Gospel, Mark 1. 14, 15. And now it is established for all persons, times and places, as appears, Luke 24. 46. Man must not presume to sin yet more, upon hopes of more Mercy; For as Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time without sin unto Salvation, Heb. 9 28. So for those who despise and sin wilfully, there is a dreadful threatening, Heb. 10. 26, 27, 28, 29. God now commandeth all Men every where to repent, Because he hath appointed a day in the which he will judge the World in Righteousness by that Man whom he hath ordained, whereof he hath given assurance unto all Men in that he hath raised him from the dead, Acts 17. 30, 31. The whole Counsel of God is contained in Faith and Repentance; compare Acts 20. vers. 20, 21. with vers. 26, 27. To believe and to do is the substance of all: That is Faith, and Repentance puts upon the second. Cease to do Evil, learn to do Well.  
It is not only to be sorry for the past, or a little displeased for 
Of Obedience.  the present, but shows itself by Obedience for the future. To this the promises belong, If thou wilt enter into life, keep the Commandments, Mat. 19 17. said he, Who though he were a Son, yet learned he Obedience by the things which he suffered: And being made perfect he became the Author of Eternal Salvation to all them that obey him, Heb. 5. 8, 9 The Book of Deuteronomy is wholly on this subject; there is scarce one Chapter throughout the Law of Moses, the Psalms, Prophets, Gospel and Epistles, but hath somewhat relating to this. Every where is line upon line, line upon line, precept upon precept, precept upon precept, here a little and there a little, and all to this purpose that Man should obey God, for he hath an absolute Dominion over us all by Creation, Preservation, and Redemption. Ye shall do my Judgements and keep mine Ordinances to walk therein; I am the Lord your God, Ye shall therefore keep my Statutes and Judgements, which if a Man do, he shall live in them: I am the Lord, Leu. 18. 4, 5. So in the Preface to the Ten Commandments, I am the Lord thy God, and as he was the God of the Israelites by bringing them out of the Land of Egypt, so he is of us Christians by redeeming us from Spiritual Egypt, the Bondage of Satan, Sin and Death.  
Even we require Obedience and Service from the Horse and Ox; nay, from the very same Creatures as ourselves, Children 
Mal. 1. 6.  and Servants, and they do such things only because we command them, and think it no shame or discredit. And we may allow ourselves to be ten thousand degrees more inferior to Almighty God than they are unto us; neither should we be unwilling or ashamed to do such things purely and principally for his Commandment. This is properly Obedience, and no other God will accept of. When ye fasted and mourned on the fifth and seventh Month, did yet at all fast unto me, even to me? Zech. 7. 5. Observe the patheticalness thereof in that it is twice repeated, and this is applicable to all the actions of our life, do we this or that thing only 
1 Cor. 10. 31.  to glorify God thereby? and have we no other motive but in Subordination to that? And when ye did eat, and when ye did drink, did ye not eat and drink for yourselves? vers. 6. Some private ends of your own, or moral considerations. Do not dissemble, for one knows the very secrets of your hearts; There is a proud principle nourished by some, who are willing to save their Soul, and think if such a thing is done, it is well enough, but do not regard with what mind, vainly imagining God would have his. Work done any way so it be done, but doth not regard with what affection they do it. And therefore if they practise Righteousness or Temperance, though they will speak out to the World that they do it for Health or Reputation, and if they have a little respect to God in the heart they refuse to utter that. They will declare openly, they do such a thing because the King or some Superior enjoin them to do it, but either through bashfulness or pride on which that is founded, will not make it known that they do such things, because it is the Commandment and Will of God. They may talk of the fashionable Virtue, but not of Grace. They will speak in the Words of Seneca, but not the Language of Canaan; but if they have a serious mind to get the favour of God and be saved, let them consider what is Written, Joel 2, 26. Mark 8. 38. If their actions are not principally because God requires such, howsoever specious and upright they may appear before Men, he is no more pleased with it, than you with the work of your Servant, when he doth it of his own head, and is ashamed or disdainful to do it upon your commanding him. When Courtiers and Servants of Noble Men will own their condition before all, and speak of their respective Masters, should we not much more do so as to our Master which is in Heaven? Is he not greater and better than they? Let your light so shine before Men, that others may see your good Works and glorify your Father which is in Heaven, Mat. 5. 16. His Servants may praise him for such an ones well doing, and glorify God for your professed subjection unto the Gospel, 2 Cor. 9 13. And strangers may conclude, God is in him of a Truth, that he hath some real and invisible principle of action which he keeps unto through good report or evil report, notwithstanding all profit or inconvenience. It tends to the Glory of God here on Earth, when things pertaining to him are done openly before all, and not in a Corner: He that was not heard to cry or to lift up his Voice in the Street, who did not love to be taken notice of for his Miracles and doing good, neither did for affectation show ●orth his Extraordinary zeal and service to God, yet hath two observable say, John 3. 21. John 18. 20. If one designs nothing but pure Obedience, neither credit nor interest, not the least leaven of by-respects, the more publicly it is done, the better it is: If he finds himself ashamed of well doing, let him do violence to that sinful humour and make it more visible unto Men; if on the other hand he believes he may have praise of Men, there let him do it in secret, and thy Father which seethe in secret, himself shall reward thee openly, Mat. 6. 4. The reason of things is to be attended unto. Our God whom we serve is a Jealous God, and his Glory he will not give unto another; So is he more pleased with men's Obedience when it is pure, uncorrupt, and nothing a sharer with it. How doth he resent it? When their fear towards me is taught by the precept of Men, Isa. 29. 13. Which makes directly against compulsion to Religious Duties, for that destroys the Nature of true Obedience. Doth God want the aid of Man to make others Obedient unto him? If it could be done, What Glory would it be unto him? But they cannot by outward violence, they may bring one like a Beast to the Sacrifice, but still there is nothing of the subjection of the mind. God cares not for Hypocritical Services, or a bare outward Submission; He may as well be glorified in Beasts, the Blood of slain Bullocks of Goats, for there is a subjection of those Creatures even unto Death. The Brute is knocked down before the Lord, but he is better pleased when the Will of a free and reasonable Creature is Obedient unto his Will. When we do not follow our own ways in opposition to the guide of the Lord: When self-will is not cringed unto, but the Word of God complied withal.  
He created all things for his own Glory, and Man the Principal inhabitant of the Earth cannot show it forth in a more excellent way. Let him offer up every Creature for a Sacrifice, do more than Solomon did to set forth the Magnificence of his Temple, yet he adds nothing to what God had before, for the World is mine and the fullness thereof, Psal. 50. 12. The merciful God delights not in the blood of dumb Creatures, he received them only as some atonement for Man's transgression, and as a type of that great Sacrifice which was once offered for all. Herein he shown Mercy that he would accept of the life of a Beast for a more noble offender; Sacrifice and  Offerings thou wouldst not, but the doing of thy will. He is subject to no necessities, imperfection or low desires, and therefore thousands of Gold and Silver are nothing to him, they are his own already; He did first create, and now disposeth of them; but there is something still, which I do in no wise say, he hath put out of his own power, yet he is pleased not to accept of it unless freely bestowed. My Son give me thine heart, Prov. 23. 26. O that there was such an heart in them that they would fear me and keep all my Commandments, that it might be well with them, and their Children forever, Deut. 5. 29. He seems to long for it, and that for their good; for he who hath so much already and will be likewise glorified on them if they refuse, cannot receive any addition by so small a Mite. It is only that another should do all things to obey him.  
Yet wretched and froward Man who knows not, nor will be persuaded what is for his good, who would fain be reconciled unto God, a Being so much above, and mightier than he, though it be more out of fear and selfishness than love, for that he is willing to give any thing rather than the right one; with what anguish and earnestness, but upon mistaken Grounds doth he expostulate? Will the Lord be pleased with thousands of Rams, or ten thousand Rivers of Oil? Shall I give my first born for my Transgression, or the fruit of my body for the sin of my Soul? He hath showed thee, O Man what is good, and what doth the Lord require of thee, but to do Justice and to love Mercy, and to walk humbly with thy God, Mic. 6. 7, 8. Then thou must submit thy Will unto his Will. Many do offer up the Sacrifice of Praise, use much Devotion, will bestow liberally Alms to the poor, frankly part with their Money, but not their Lusts, make a show of Subjection unto God, yet keep their own Humours, and will not cast down imaginations and every high thing that exalteth itself against the Obedience of Christ; yet this one thing is more than them all, and which God principally insists upon. He that Prays, gives Thanks, or receives the Sacrament doth he them out of Obedience? Then that is to oblige him to other things of Duty. Doth he not them to the intent that he may be better enabled to this? Or is he determined not to do this, and put God of with only begging Pardon? When a matter is in Controversy, and the adverse party will not give it up unto him who hath Power and Right on his side, but think to come of by ask formal Forgiveness for the Omission. What would yourselves conclude of such dealing? God is neither to be mocked nor trifled withal; he will not accept of Lip-Labour instead of Obedience of the Heart, outward Services will not pass with him for inward Transgression of the Will. If I regard iniquity in my Heart, the Lord will not hear me● Psal. 66. 18. It is rather a Voice of babbling or whining then of Prayer and Supplication, if there is the Spirit of Stubbornness within: But however if done in a right manner, still he is better pleased, when we have a good and honourable Esteem of his awful Majesty, then by speaking forth of the same with our Lips. If he did hear only by the hearing of the Ear, our Voice how loud soever would not reach unto Heaven; and if it did, What are a few good Words unto him, unless ourselves do really assent that it is so? What do signify putting up Petitions unto him, unless we endeavour after the things we pray for? We do rather dishonour him by ask for Grace and his Holy Spirit, if when he gives we receive them in vain by not working together with them. In the Sacrament we express our Love to the Lord Jesus, we try to exalt him, and show ourselves thankful as much as we can, but still there is something more he looks after, than strains of gratitude and Complimental Expressions, Why call ye me Lord, Lord, and do not the things which I say? Luke 6. 46. The end of all the Commandments, of all the Duties of Religion, of all those Transactions that ever passed between God and Man, and whatsoever he hath revealed of himself, is Obedience.  
We cannot imagine any other way of approving ourselves unto him; those who have the best Esteem of us, and are willing to do every thing we would have, they get our Love and Favour. Would we carry ourselves after the same manner to the God of all things, He is pleased (Oh infinite Condescension and Goodness!) to manifest his Love, call us Friends, Jam. 2. 23. John 15. 14. and hath promised a Reward. We have Kings and Governors of our Flesh which rule over us, and we give them reverence; shall we not much rather be in Subjection to the Father of Spirits and live? For they verily, for a few days here on Earth exercise Dominion over us after their own Pleasure, and for the public Good, but he for our Profit that we might be Partakers of his Holiness, have some little Taste of good things here, and be ever Happy with him hereafter. There are the Arguments of his Sovereignty, 
Acts 17. 28.  Greatness, Right and Propriety, but there is one more to which the Judgement of an Heathen, and the Sense of all mankind besides Witnesseth, Saith Aristo●le, All People obey that which is profitable for them. And upon this Reason our God doth deserve 
Arist. Rhet. l●b. 1. cap. 8.  Obedience from all Nations and People of the World, for now he hath made them so as they are, that he might set before them the good and the evil, He hath most excellently consulted for their Being by giving them Statutes so righteous and holy as he hath done, which are to make them as Happy, as considering their imperfect Condition, they can be whilst in this World.  
O what great Exhortation hath our God given to bring all the Sons and Daughters of Adam over unto him, that if they will hearken unto, and consider thereof, if they would 
* Psal. 22. 27.  Remember, they must be turned unto the Lord their God. He would be reconciled to the World, or he would never make known so many pressing Motives to it; that whosoever would attend to them, and not suffer the Temptations of Satan or his own Flesh to draw him aside, it is impossible he should stand out still in Rebellion against God. There is some misapprehension which is one cause of that Enmity and Backwardness in the Heart of Man towards him: If it was the Pleasure of our God that the greater part of mankind, or that any should perish, he would never have done so much as he hath that all should come to Repentance. He hath given them Power to 
2 Pet. 3. 3.  Act freely and of themselves, suffering them so to do (as is very agreeable to a Life of Trial) God hath done all that lies on his part, affording to Man Revelation, his Word without, his Spirit within, and hath Commanded to comply with them.  
But if he will not do this, if he continues willingly ignorant, if he of set purpose refuses to hear or read God's Truth. If he will not make use of those means of Grace and Salvation which are appointed, and he is Commanded to do, this is despising knowledge, and refusing Subjection unto the Almighty. Upon this Hinge turns the whole of Man's Salvation; for by Thought and Reason he Acts, (none is mad at all times, but hath Consideration even of that kind of Life) and if he first determines not to be acquainted with the ways of God, than that natural Aversation (which is too much in us all, and would likewise hinder the best if not thus prevented) will certainly keep him off, and that will increase more by Sin and evil Habits, and so Satan will get him at the first Assault. Strange! that this wilful and stubborn Temper, should creep into that Ingenuity which all pretend unto. That this way of Destruction should be chosen against that Self-preservation, and willingness to be Happy which is in all Men. That reasonable Creatures should obstinately stick to that which is so full of Danger, and forsake that wherein is all imaginable Security. Is there in the only way of Peace any thing hard and a●kward? Why should he lie under those Thoughts? Consult throughly, and they will prove otherwise. Incline your Ear and come unto me, hear and your Soul shall live, Isa. 55. 3. Knoweth he not, that if he will do this, he shall be saved? And what is he unwilling or afraid of that? If he would weigh the Arguments he must both believe and consider, and then let him Act contrary if he can; but he doth not care to be persuaded to be a Christian. Then, O Man, thou hast destroyed thyself: Who can Pity him that perishes by Hunger and Thirst, when Victuals are set by him, and he might receive them if he would? If People are destroyed for lack of Knowledge, Hos. 4. 6. What can we say to it when it is their own Fault? It is at their Peril, if they refuse and contemn those means which God hath appointed to bring unto eternal Life, without which they must miscarry: For if the Word spoken by Angels was steadfast, and every disobedience received a just Recompense of Reward, How shall we escape if we neglect so great Salvation, Heb. 2. 2, 3.  
The Promise in sundry places of Scripture is unto Godliness, 
Of Ungodliness.  Psal. 4. 3. Psal. 101. 2. 4. 1 Tim. 4. 8. and the threatening is against ungodliness, Psal. 9 17. Rom. 1. 18. 2 Pet. 2. 6. 2 Pet. 3. 7. Judas. 15● Where is a right use of the Ordinances and positive Duties, all Obedience will likewise follow. On the contrary when they are neglected, it is Disobedience and Contempt to that God who enjoins them. Many are Friendly and just towards Man, temperate as to themselves, but yet are ungodly. The World thinks, What harm do these? Why, may they not go to Heaven? Not considering what the great Provocation of ungodliness is, and they do mistake in not seeing the first Reason of the Commandments of God: Which in Truth are for the welfare of mankind, but this is not all; for the good or inconveniences, consequent to the Observation or Violation of them, as pertaining to short-lived mankind, do not Rise so high as to have or deserve eternal Rewards or Punishments. The Act of Sin is small and weak, but the strength of Sin is the Law, 1. Cor. 15. 56. It receives the Aggravation from going against that High and Divine Authority which hath established things so: For it is too much a fond and proud Opinion, that all things are for ourselves, if I do neither harm to my Neighbour nor myself, and I commit Sin, What great Evil is in it? Is a common Question. Whereas they might look up and consider, that God in his do towards the Children of Men, designs his own Glory in the first place, as well as their Good. Now if there is Disobedience and Contempt towards himself, and Transgression of what he hath Enacted, here is the exceeding evil of Sin, though no prejudice comes thereby to any mortal Creature. It is what lieth in them, making void God's Dominion, and in plain terms, that he shall not Reign over them. The great matter is, Whether his Creatures are subject unto him, they are so indeed: But whether themselves think so, and will show themselves to be such, as the ungodly Man doth not: Thou hast said in thine Heart, I am, and none else besides me, Isa. 47. 10. And hereby may be seen the Heinousness of his iniquity, for he is an open Rebel, who refuses to tread God's Courts, he is one of himself, and will not acknowledge dependence from an higher Power. He neglects for his part, what all the World thinks due, viz. The Worship of God. So that it will far better with Superstitious Christians, unbelieving Jews, and Pagan Idolaters; for they intended some Homage though a mistaken one, to the Great Lord of all things, but he doth none at all. He says within himself? It is vain to serve God, and what Profit is it to keep his Ordinances? Mal. 3. 14. Whereas it is his own Fault, for he might know if he would wait all the days of this short Life, for the exceeding and eternal weight of Glory. He might in the mean while perceive some good in the Solemn Meetings if he would come with a pure mind, and behave himself as he should. But he is glad of any excuse, when in reality that (as other Excuses) is a further Aggravation of his Sin, and so it will appear, When God who now knows, shall manifest the secrets of all Hearts: for People who are born in the Christian Church, entered by Baptism, and afterwards wilfully make themselves Strangers from the Covenant of Grace, and be without God in the World; What is this, but as much as they can to exempt themselves from his Government, and because it may hereafter Rise up against them, they would utterly destroy it if they might. Whoever impartially judges of these things, may perceive the exceeding Sinfulness of ungodliness. It is the greatest degree of Sin that Men can arrive unto. How many times is mention made in Scripture of refusing to hear the Word of God, and not calling upon him, There is no Fear of God before their Eyes, they forget him; and such like Expressions, by which the Abomination of iniquity is set forth. All these Sins are immediately against God himself. If one Man sin against another, the Judge shall Judge him; but if a Man sin against the Lord, who shall entreat for him? 1 Sam. 2. 25. When God doth set up his Kingdom, for such to endeavour to get from under it, must be a great Provocation. As now if any Prince should issue forth his Proclamation, and Order it to be read and fixed up, He would certainly be displeased at those who stop their Ears, and take no notice of it, and so it will be as to all those Potsherds of the Earth, who show the like Stubbornness or disdain against their Maker.  
In good Manners we are to hear what God will Command us, 
Of Preaching.  before we put up our Petitions unto him. The Master is at Liberty to speak before the Servant utters his Supplication: Yea, all that the Lord hath said we should do; so that is first to be known, for the end of Prayer is to ask Forgiveness for former Transgressions, to beg Grace and Power to be more obedient for the future. When God delivered his Law in that terrible manner on Mount Sinah the People were afraid, that they said unto Moses, Speak thou with us, and we will Hear, Exod. 20. 19 and it is promised further, We will hear, and do it, Deut. 5. 27. This way our Fore fathers chose, and accordingly he did during his Life-time, and left written a Copy of the Law which should be for ever. Moses of Old time hath in every City them that Preach him, being read in the Synagogues every Sabbath day, Acts 15. 21. He was both Preached and Read. The Jews received the Law by the Disposition of Angels, and have not kept it, Acts 7. 53. But Christians received it from a Greater, even the Son of God himself, and have not obeyed it. Christ hath those who continually Preach him as Moses had, by how much he is not only greater than him, but the very Angels of God. And receiving it immediately from his Father, he came down and made it known upon Earth. Who had a Voice out of the Cloud, which said, This is my beloved Son, in whom I am well pleased: Hear ye him, Mat. 17. 5. The Author to the Hebrews insisteth upon the same Argument and Comparison, See that ye refuse not him that speaketh: For if they escape not, who refused him that spoke on Earth, much more shall not we escape, if we turn away from him, that speaketh from Heaven, Heb. 12. 25. Who though he is long since ascended on High, and sits at the right hand of the Father, yet speaks to us even now by his Word, He that rejecteth me and receiveth not my Words, hath one that judgeth him, the Word that I have spoken, the same shall judge him at the last day, John 12. 48. And if we will not hear them, neither would we be persuaded, if Christ should come once again into the World after the same manner as he did. He hath sent forth Labourers into his Harvest with full Power and Commission, He that heareth you, heareth me: And he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Luke 10. 16. These are to do the Work of their Great Master, to seek them that are lost, and endeavour according to their utmost Power to bring many unto Life.  
And he shown me Joshua the High Priest standing before the Lord, and Satan standing at his right hand to resist him, Zech. 3. 1. When any thing is designed for the good of mankind, he will be sure to hinder it as much as he can. And it is observable among all the parts of Religion: None hath been so much stifled, refused or corrupted as the Ordinance of Preaching. Nothing is more muttered against, or endeavoured to be put off as the Faithful handling and Application of the Word. The great prejudice against it is Lust, and Consequent to that an affected ignorance. Seeing Men will not do accordingly, they think it the better the less they know or hear of the things of God; whereas this being wilful and out of a wicked mind, makes their Disobedience yet worse, because they add this as the beginning and cause of all, They desire not the knowledge of God's ways, Job 21. 14. Thou hatest instruction, and casteth my words behind thee, Psal. 50. 17. This is the principal Device Satan makes use of to deceive the whole World, by false and sly Suggestions he keeps them off from being acquainted with the Way and Truth of God, and thence springs up a secret Enmity in the first place against the Word, and those who divide it aright, giving to every one his Portion. There is none grown up to that height of wickedness, as to belch out Blasphemies against Heaven, or speak openly against Scripture; yet in the Heart of the natural Man doth lie hid an Hatred, and this shows itself by opposing them, who are set in defence of the Gospel. The real cause is concealed, but then he Picks some little Exceptions, or seeks out for occasion (as that may easily be done by an evil mind) to Speak or Act against them. Miserable infatuation! That Men should set themselves against those, who in good Conscience and the greatest Earnestness endeavour to lead them up to the Holy Hill. It can be no harm to rescue any from the place of Torment, to pull him (though never so much against his Will) like a Brand out of the Fire.  
Now go write it before them in a Table, and note it in a Book, that it may be for the time to come for ever and ever: That this is a Rebellious People, Lying Children, Children that will not hear the Law of the Lord: Which say to the Seers, see not: And to the Prophets, Prophesy not unto us right things, speak unto us smooth things, Prophesy Deceits, Isa. 30. 8, 9, 10. for they can hear and approve of such, and too many are carried away with this Temptation. The Prophets Prophesy falsely, and my People Love to have it so, Jer. 5. 31. It is not so much taken notice of, because it suits with their Humours and Inclinations: For want of Love they think his Commandments grievous when delivered aright and pressed home to the Conscience. It is observable, the Spirit of God speaks very much of the  Corruption, but little or nothing against those severe and rigid Men, against whom the World cries out so much, See Isa. 9 16. Isa. 58. 1. Jer. 14. 14. Jer. 23. throughout Ezek. 13. & 34. Chap. Lam. 2. 14. Jer. 48. 10. Mal. 2. 8, 9 Mal. 3. 3, 4. Luke 20. 21. 2 Cor. 4. 1, 2. Gal. 1. 10. 1 Cor. 4. 1, 2. 2 Tim. 2. 14, 15, 16. Tit. 2. 1, 6, 7. 1 Pet. 4. 11. Mat. 15. 14. There are more Texts concerning this horrible abuse, and for the Remedy thereof, all which are fulfilled in these days, and should be amended. That which moved Pilate to deliver our Saviour, doth move these to betray his Heritage: They are willing to content the People, Mark 15. 15. and therefore suffer them to lie still in their Ignorance and Disobedience. Her Prophets are light and treacherous Persons, Zeph. 3. 4. they betray the Cause of God, for they do not enforce it with that Power they might. Some, as if they were ashamed of his Office, do not deliver his Message, do not use the Arguments he hath given, but are Foolish Prophets that follow their own Spirit, Ezek. 13. 3. as if their Whims and Notions were better and more persuasive than the Oracles of God. He would be reconciled unto the World, as they would willingly be at Peace with him. And what hinders this blessed Accommodation? I have not sent these Prophets, yet they ran: I have not spoken to them, yet they Prophesied. But if they had stood in my Counsel, and had caused my People to hear my Words (Mark that) Then they should have turned them from their evil way, and from the evil of their do. Jer. 23. 21, 22. If they would insist on those Motives which flow from the Word of Truth, and let them run with their due Cogency, we see here what would have been the Effect of it. The foregoing words are, In the latter days ye shall consider it perfectly. In the end of time many will reflect, that if those set over them had done as they should, and their own Conscience did stir them to do; such Evils might have been escaped. Thy Prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity to turn away thy Captivity, Lam. 2. 14. They have not used their utmost diligence, to keep off from that threatening which is now manifested under the Gospel.  
What could God have done more for his Vineyard then he hath done? His Decrees and Dispensations concerning mankind are righteous, He hath done things sufficient for them to be Happy and avoid Misery. Only he hath permitted them as free and reasonable Creatures to Act of themselves. He doth move and stir up their Wills to that which is good; Those whom his Providence suffers to be Pastors, He prompts by his Spirit to be faithful in that Trust reposed in them. To the hearers are committed the lively Oracles, their own Conscience, there is the opportunity of good Books and Conversation with other helps and advantages which might be improved for the benefit of mankind. But the only thing is, they are not forced, and it is expected what they do, it should be with a willing mind; considering which they have Assistances sufficient to work out their own Salvation. God hath been pleased to establish all things in an orderly way. What pertain to his Kingdom over the Sons of Men, have their Rules and their appointed means, and his Blessing doth always Accompany them. He doth not work Miracles, where the thing may be done in a way he hath already showed. To turn the Hearts of the Fathers unto the Children, and the Disobedient to the Wisdom of the just, to make ready a People prepared for the Lord, Luke 1. 17. He gives his Word, Spirit and Ministers. By the help of them, and putting forth the strength God hath given us, all this may very well be accomplished. As the great Superintendent in his Works of Nature hath left them to go in their Course, so in his Kingdom of Grace which is over the Souls of Men, he hath ordained alike Method to spring forth and increase by appointed means.  
The great and only business which hath passed between God and Men, is concerning their Obedience in this World, and their Salvation in that which is to come. And therein may be observed from the very first Creation of them a most wise contrivance of things on God's part; but the utmost folly, giving back and rebellion on ours. Had we consented and for us performed what we might have done, there had been no separation between God and us, which our iniquities have now made. Wilful ignorance and sloth hath occasioned this evil, by not improving the Talon, but hiding it in a Napkin. Would any one act according to the grace and power given him, and according to the way shown, he shall never miscarry: Christ hath made up for Adam's Transgression, so that the Lord being our helper, we may do the things wellpleasing in his sight, if ourselves will sincerely set to do them. God is faithful, and would not try our Obedience by more than we are able to perform; he gives aid, and offers more if we would but seek and make use of it. Doth any one desire to be saved? Who doth not? Why then there is no more required but his real working together with the grace of God, and according to his means. It is astonishing to consider, that seeing God hath given all those great and powerful Arguments to stir up Man to his Duty, and then all the faculties of his Soul have a tendency towards it; yet so few are brought over to a right sense and universal practice of Religion. But Satan tries all ways to drive them off, and then is their own aversation through corrupt nature to the things of God▪ but hear again, if they would consult his Word, they would not be ignorant of those devices of the Enemy, which might be rendered ineffectual, and then by striving contrary and giving diligence, that aversation would by degrees wear of. There is sufficient done that all might come to life, It is not the Will of your Father which is in Heaven that one of these little ones should perish, Mat. 18. 14.  
Some do needlessly inquire concerning the number of those that shall be saved. When the Question was asked our Lord, Luke 13. 23, 24. he gives no direct answer to it, but commands to take care for themselves; and if every one did so, there would be no need to ask such a Question. This is certain, every Man or Woman may perform those conditions to which Salvation is promised; each single person may obey God, keep the say of our Lord and Saviour Jesus Christ, and patiently continue in Welldoing. The Scripture observing the Irreligion and wickedness of Men in 
Gal. 3. ●.  those Generations when it was Penned, and foreseeing how it would be in following Ages, speaketh in that wise as it doth; but yet the same word saith, All the ends of the World shall remember and turn unto the Lord, and all the kindreds of the Nation shall Worship before thee, Psal. 22. 27. which is to be fulfilled, as the others have been, and are. Every one is called upon to this; it is in the power of all to hear or read the Scriptures, to Pray, to examine further evidences of it, and Faith comes by these things, and ●e will believe. He may again attend to the Word of Exhortation, and then he will do: For that is to be said for the excellency of our Religion, that never any one could see all that may be said for it, and then reject it; If the wicked Man would suffer himself to know what might be alleged for Obedience unto God, himself would not refuse it. He is afraid, and dares not consider of the Arguments which enforce the same, for than he would be converted and healed; and therefore it is not without cause the subtle Enemy labours so much to hinder from that. Whereas if he is in the most natural state, yet if he is endued but with common Wisdom, he should not presently set that at naught which in this carries so much of its Divinity and Truth. And he should suspect his own course because he doth as it were distrust those excuses and pretences (for Reasons he hath none) for his Wickedness, in that they dare not in the least stand in competition with what may be said for the contrary Way.  
Men could never go on as now they do, unless worse than the deaf Adder, they stop the Ear and refuse to hear the Voice of the Charmer, charm he never so wisely. They act commonly by slight apprehension of things; as for those of this World, they suffer to sink deep and lie at the very ground of their Hearts, but for heavenly they either shut them quite out, or they lie scattered at the top, and have no deepness of Earth and no Root, Mat. 13. 5, 6. It is seldom that things are done altogether in a hurry, but generally people act what they think best to be done. In the very heart there is an approbation of them, they may outwardly commend another kind, but then they have within them a secret reserve, and give preference to what they do, or else hope to escape the danger. The great controversy in the World is, Whether Men should obey the Law of God, or the Law of Sin; Whether they shall do according to his Will, or be Master of their own Actions. None will deny that God is to be obeyed, nor can they gainsay against his Law which is Good, Just and Reasonable, this is allowed of even by the transgressor: But then for following his own course, he hath some fancies which are kept secret within himself, and are at the very bottom of his mind, which with him do weigh down those general Considerations. The present Pleasure, Profit, or Conveniencies, or thinking to repent and avoid God's indignation, and such kind of thoughts which the Tempter doth suggest, and his own heart doth receive and improve to the utmost advantage, that they stand in opposition to those considerations which the Spirit and Word of God would subminister: But either he doth not admit them, or they lie scattered and lose to be taken away, and are not lain to heart. When there is a voluntary yielding to Temptations, a glad harkening to all the Whispers of Satan, and a turning back from those good Motions or willing unmindfulness of them: When there is a complacency and attendance to the flatteries of sin, but a dislike or only a sudden thought concerning Holiness, there the Man, may and also doth run to all sort of Wickedness; even in all Thought is the principle of action. And therefore it is said, Let the Wicked Man 
Jer. 16. 12.  forsake his way, and the Unrighteous Man his Thoughts, Isa. 55. 7. Which walketh in a way which is not good after their own thoughts, Isa. 65. 2. As sin is shameful, so the inducements to it are concealed; but there was never an advised act of it committed, but those conceits had a greater influence over him then other considerations, which either did not appear to him so forcible, or were slightly, or not thought of at all: and these deliberate acts determine the condition of every Man, as to future Happiness or Misery: Even that which they commonly allege for excuse is advised also, their Ignorance and Inconsideration, for they might both know and consider if they would, and are commanded to do, and then they would have acted just contrary.  
Hear now O House of Israel, Is not my way equal? Are not your ways unequal? Ezek. 18. 25. Why should not that be allowed the same foregoing thought as your own? Judge of them both alike, and be not wholly taken up with the imagination of your own evil hearts. That gracious promise to the Wicked Man's Repentance, vers. 27. is observable for the reason added, vers. 28. Because he considereth and turneth away from all his Transgressions that he hath committed, he shall surely live, he shall not die. As before he had some seeming reason why he did wickedly, so having attended and fully weighed what was offered on the other side, this makes the stream of Action run the right way. I thought on my ways and turned my feet unto thy Testimonies, Psal. 119 59 Not with a slight fancy or cursory approbation only of one side, but with a through and full deliberation, and upon such a debate let any one cast out the commands and proposals of our God who can. An unwise Man doth not know this, and a brutish Man doth not understand it. He is guided by Sense, and some little shows of Reason; but then he will not let reason have its perfect work, he will not exert it to the utmost, for than he could not live in doubt and misery all his life long, or miscarry as to the future. If when he is in honour and hath no understanding (for that is the same when not used) but becomes like the Beasts that perish, being moved only with sensible and present objects; yet he knows why he doth thus wilfully degenerate himself, and he might be otherwise if he would. There is some reason which lies at the bottom, and shoots forth into all men's Actions; in some it is Carnal, Brutish and kept under; but in others it is pure, rectified and ascending.  
So that, would the skilful Workman in the Vineyard dig to the very root and lay dung there, endeavour to persuade from the first Principle of Action, bringing the like reasons against Ignorance, Sluggishness and Sense which he hath for it; even this barren Tree through God's Blessing might be so cultivated as to bring forth Fruit. How forcible are right words? Job. 6. 25. They subminister right thoughts, and those are the original of Action. Yea, they are the very grace of God, as may be gathered from Acts 20. 32. Eph. 4. 29. Tit. 2. 11. What is that, but promptings and inclinations in the Soul to Holy and good Things? Now right words do afford these; the Spirit makes them to be understood, warms and enlivens, setting them home to our hearts (for otherwise they may be as a dead letter, an unintelligible flat sound, Riddles or Mysteries) and this as well as the other is from God, from whom all good proceedeth. As Meat and Drink nourisheth the Body, and preserves Health when dressed aright, so the Word of God (both being through his appointed Blessing) do make the Soul grow up in Grace and Knowledge. Wherefore laying aside all Mali●e, and all Guile, and Hypocrisies, and Envies, and evil speakings; as new born Babes desire the sincere Milk of the Word that ye may grow thereby, 1 Pet. 2. 1, 2. If there have been no prejudices before, this hath a mighty effect upon the Soul. It is observed that young Men are more easily persuaded and receptive of good, for they have not those habits of sin which strive against sound Doctrine, they have not so long resisted the Grace and call of God as others. If they are not seared with custom, nor hardened with the deceitfulness of sin, they may indeed a little struggle through Lust, yet are to be wrought on by the Word. If not utterly to forsake, yet to stop a little in their course; and if they would attend constantly to right exhortation, they would be converted: But conceive him who is a pure Man not corrupted any way, that hath the common principles of Nature; and come to instruct him in the ways of God; He will forthwith assent to them, he will judge it the most reasonable thing in the World, That Mortal Man should be subject unto the Almighty and everlasting God, for a Creature to be governed by his Creator, especially when he sees it enforced with that demonstration and power as it may be. As soon as they hear of me, they shall obey me, Psal. 18. 44. Every unprejudiced mind must condemn that wilful ignorance and stubbornness, which hinder all that do not come unto God. The Lord looketh upon all the Inhabitants of the Earth, he fashioneth their hearts alike, Psal. 33. 14, 15. The very frame and making of all Men being alike (none need labour under particular constitutions, for they make but little difference and may be overcome) are exactly fitted by our wonderful Creator for those tenders of universal Grace and Salvation, he hath given to all not one single Soul excepted: and then the Word is sufficient as may be seen, Luke 2. 30, 31. There is nothing wanting but the will of Man to comply with God's gracious purpose, and every one may submit and comply his to that.  
If those who take upon them the Ministry of the Word were throughly concerned and affected with the good of Souls; If they would be as diligent in the point of everlasting Happiness or Misery to promote the one and hinder the other, as now to do a little kindness and prevent a trifling inconvenience, which one Man doth to another, and it is well accepted of. If they are but lovers of themselves, and did believe the Scriptures, not only by saying so with the Tongue, but in Reality; let them see Ezek. 3. 17, 18. Heb. 13. 17. Which should oblige them to act accordingly by making it their principal business to Turn people from Darkness unto Light, and from the power of Satan unto God. If they would insist earnestly upon the word of Exhortation, do all things to persuade, making use of the Arguments that God hath given that people might do also the things well pleasing in his sight. As the Scriptures are indeed the Word of God, so respect is to be had to them accordingly; as the Holy Ghost hath consulted for all times, Persons and Places, so application is to be made. The reason of things is general, and God is dishonoured in alike instances as those there particularly spoken against. The Law of God is perfect, Psal▪ 19 17. Reaching to all the Thoughts, Words and Actions: his Government extends over the whole Man, and there is no action exempt from his Commandments. As we were allowed of God to be put in trust with the Gospel, even so we speak not as pleasing M●n, but God which ●rieth the hearts, 1 Thes. 2. 4. Not handling the Word of God deceitfully, 2 Cor. 4. 2. Which is either done by concealing the cogent arguments, or not pressing them home but superficially. There are further directions from Acts 20. vers. 20, 26, 27, 28. 2 Cor. 10. 4, 5. Heb. 4. 12. Isa. 58. 1. Jer. 26. 2. If all this and much more which every Teacher knows, and is convinced to be his Duty, were carefully observed, it would tend more towards the reformation of the World. The Church hath ordained Prayers to be used before the Solemn times of Ordination, That God would give his Holy Spirit to them that shall be called to serve in the Ministry, that they may set forth his Glory, and set forward the Salvation of all Men, which words if according to their part they did turn into faithful and diligent endeavours; if they did their utmost according to the power and means given them; more would be done towards it then now is. I● they would show themselves as much concerned, as an Ambassador is in a Negotiation for his Prince, Men are reasonable Creatures, and they might at length yield to the goodwill of God who would have all to be saved. And though all have not Faith, which is the groundwork for Spiritual Exhortation to be builded upon; yet they have Judgement and Understanding to consider the probability of those things, which are required to be believed.  
But to this great and good Work there are (amongst others) two hindrances, Pride and want of Resolution. If they should use this kind of Preaching, expressed by a 
* Canting and Fanatical.  disdainful contemptible Term, they should lose their Reputation and  with the People, and they could not show their learning.  
The Word of the Lord was made a reproach unto me, and a d●●ision daily, Jer. 20. 8. Said the Prophet in his times: And it may be a Question, Whether it was not by some like saying as that so common in ours. Whatsoever shift and meaning they pretend, yet he who knows the secrets of the heart, is judge himself; Men show their contempt towards him accordingly as they use his Word or Servants, which he resents as immediately upon himself. And therefore all should have a care how they take into their Mo●th any Proud or Scornful expression of what relates unto him. Neither should others be discouraged by it, if they would learn what their great Master saith, John 7. 18. The Doctor of the Gentiles h●d as eminent Gifts and Natural Accomplishments as any now amongst us, yet he did use the foolishness of Preaching; But he saith, the foolishness of God is wiser than Men, 1 Cor. 1. 26. So in his Word are contained greater Treasures of Wisdom and Knowledge, then in all humane Writings whatsoever. There is the Wisdom of God in a Mystery, even the hidden Wisdom which God ordained before the World unto our Glory, 1 Cor. 2. 7. Which by degrees hath shined forth, and still there is more to be seen, and so will be unto the end of the World. The well is deep, and there is much Water, our Forefathers have not drained it, there is something left for us, our Children, and for all Posterity for evermore. There lie 
* Isa. 45. 15.  hid many Inferences and Deductions by which God may be more known to the World, his Works and manifold Wisdom more discovered: All hath not, nor is manifested to past or present Generations, there is left for succeeding one's to exercise themselves withal. And had all Learned Men applied their study, time and Prayer more closely unto this Book of Divine Revelation, there had been much more made known then is now amongst us. Whatsoever things are true, Whatsoever things are honest, Whatsoever things are just, Whatsoever things are pure, Whatsoever things are lovely, Whatsoever things are of good report, Whatsoever tends to the real happiness and good of Mankind are here contained, the which cannot be said of that vast Multitude of Books in the World taken all together; In them are things false, merely conjectural, impertinent, when here all is true, certain and very proper to the great end of Man.  
Since he is beholden to God for his Being, and for discerning those things in himself which is properly Knowledge; Where can he better improve that then by the immediate help given in his Word? This being Divine, and for the assistance of all, Men should no● set up so much as to be called Rabbi, when all are Brethren and Fellow▪ helpers. Where they deliver any thing that necessarily flows from the Word and is Truth, there we ought to receive it and be thankful unto God, who hath made it known by such an instrument; for it is one of the Ra●es which comes down from the Father of Lights, and leads up where we shall see Light, Psal. 36. 9 But if it is mere fancy and opinion, if it neither rises from the Fountain of Life nor hath any taste of it, such as gratifies an itching Ear or curious Humour, this is not to be ●ed principally on, nor to keep off from wholesome food. The goodness of a thing is measured by the end, and what hath the most sublime object, God and immortality, and that which conduces to present and future Happiness must necessarily excel that which delights only while it is read, and perishes in the using; for which none is more happy in knowing, or if he doth meet with any benefit, it is small and signifies nothing beyond this vain transitory life: But the Word of Life, 1 John 1. 1. should affect us much more than those little and paltry things we now grasp, of which we must in a very little while be bereft for ever, when those great astonishing things shall be both present and visible, and so remain to Millions of Ages. It tends to those things which always endure, and that is life indeed: But whatsoever pertains to this dream, to this dream of a Shadow, which hath no substance, is declining and makes haste; and therefore what consults only for the conveniencies of this, signify not so much in comparison to the other, as a tale that is told, is to the greatest affairs.  
It is granted by all that the Bible is the most wise and excellent Book in the World; all Christians acknowledge it to be the very Word of God, and those who have either studied or taught Holy Things refer all to that. Yet here again, the subtle Enemy of Mankind hath found out a way even to deceive the Learned and Disputers of the World, who pick out every thing that is less material, and by their own spinning it out render it unprofitable. Who omit the one thing needful, and seek after every thing they may turn into nice speculation or vain jangling. Every thing of curiosity or doubtful disputation, is sifted out to the utmost, but the great things that belong to our Peace, are not so much made known as they should ●e. A wise Man gins from the end, and then those important Truths of temporal Peace and eternal Salvation should be perfectly understood, and pressed home to the Consideration of the World before those things which float in the Brain, and not sink into the Heart; which are unless when known, and hinder from fight the good Fight of Faith, keeping the Commandments of God, and laying hold of eternal Life. The Pillar and Ground of Truth seems to shake by those high, tottering and needless Superstructions. Those School-niceties have made to be thought more incredible the things we believe The Absurdities and Fopperies of Superstition, have strangely prejudiced against the very Worship of God. That Controversy and Humour of disputing, have called the Fundamental Truths into question, it being an easy inference for ignorant Souls to deny that in which the Contenders are not agreed; and to conclude all is feigned and false, because Additions and Corruptions are so. That squabbling about trifles, hath very much taken off from the Gravity of Religion, and undiscerning People have thence imagined it a light thing.  
An Enemy doth craftily work in the minds of Men; but it is their Sin and Folly, that when they do already or might know this, yet still they are instrumental in carrying on his design. That wise Men should be taken in this Snare, as it is a sign of his exceeding subtlety; so of their inconsideration and want of Prudence, for this is another thing then what is commonly called Wisdom. When those who should turn many to Righteousness, turn aside to vain jangling; instead of instructing and exhorting them in the few things to be believed, and many things to be done, they fill the Head with idle Opinions, confound with endless Arguings, and not touch upon Practice, but in a general and superficial way, here is a Stratagem to deceive themselves, and those that hear them. Besides the word of Truth, which doth clearly convince of this mistake, they might look into themselves, attend unto the frame and desire of their own Soul, for that aspires after Happiness and Perfection, having a Complacency in those things which tend to it, and a dislike of the contrary. It gladly receives all Divine and substantial Truths to be nourished up by them, and shows an Aversation to what doth not mediately or immediately promote this end. As an Evidence of its immortality, it earnestly desires after those things which are not to be found here, but have Relation to an endless Life. She is for knowing those things which are to be known, that she may fix upon Rest and blessed Expectation, be safe as to the doubtful uncertainty, and have strong hopes for better things hereafter. Then she is truly pleased when things are done in pursuance to this great end. She craves after knowledge and truth as the Stomach after food, but in Dispute it is long before attained, and then proves hungry and empty: Whereas the practical and useful kind is both suitable and satisfies the understanding. One may run over many Volumes of Controversy, and yet neither be wiser nor better; and perhaps he had a more true and clear apprehension of the thing in Dispute, then after he sees it so perplexed and obscured. The necessary Truths explicitly to be believed, are few and plainly revealed; and further in all Mysteries, a Captivating of Reason unto the Obedience of Faith is more acceptable in the sight of God, then curious prying into unsearchable things. One may be sooner saved in a general belief and particular Practice, then by minutely Contesting about every thing, and a general observance of God's Law; which as it is commonly inculcated and used, is next to downright Disobedience.  
In Truth all Men are in an imperfect State, but then they Act only half way of their imperfection, and will not stretch that out as they might. Let them wind up to the very top their Principles of Action. Would Man use the Powers of Soul according to that degree God hath given and put them forth, he could never miss of Happiness. If he would lift up his Eyes, and see beyond the common end of things, think of something that may be after this short time, be as desirous of future Happiness and Safety, as he is of present Good and Conveniency which slides away; then he may do what he shall judge fit to be done. If we would put the question to our immortal Soul, (as we have regard to the Body, which fades as a Leaf) What will it avail me, to teach or study this or that thing, when I shall put off this Tabernacle? When I must for a while live separate from it, and afterwards assume it for evermore. If such kind of thoughts were put home to our minds, we might come to the same resolution with the Apostle, Yea doubtless, and I count all things but loss for the Excellency of the knowledge of Jesus Christ my Lord, Phil. 3. 8. To fully understand and declare what he hath revealed in the Gospel, is a knowledge that passeth knowledge, more than all wise Men of this World could discover; and extends further than this place, which takes in all the Good of this present time, which is the utmost of all great and generous Action's, but then leaves them and reaches forward to Immortality and Glory, to infinitely greater things both in degree and Duration then what are admired, and eagerly sought after here. So that either he must teach what he doth not believe; or is a Fool in that he doth not know nor understand, if he is ashamed of the Gospel of Christ. Or thinks it a lessening, which is the highest Honour, That publisheth Peace, that bringeth good Tidings of Good, that publisheth Salvation, Isa. 52. 7. To acquaint the World what they are so impatiently desirous after, where they may find Rest to their Souls: How they may live in Hope and comfortable Expectation of that immutable and infallible Promise of Eternal, exceeding and perfect Happiness.  
The unbelieving Senseless World are enraged at this, which 
Heb. 3. 10.  may be thought Nonsense and Contradiction, yet they are at the means which God hath established to bring them to obtain it. The time will come when they will not endure s●und Doctrine, but after their own Lusts shall th●y heap to themselves Teachers having itching Fars, and they shall turn away their Ears from the Truth, and shall be turned unto Fables, 2 Tim. 4. 3, 4. Which hath been sufficiently, and continues to this day to be fulfilled. They do no● like any thing that is the very Truth or convinces of Sin, 
Job 34. 32.  but are for acquaint idle Notions, which signify nothing but to please Men; and not so much neither, but as they divert from that which they most ought, and are afraid to know. But however, the Teachers should consider what is written, Ezek. 3. 17, 18. & Chap. 33. If the Watch man sleeps and gives no warnning, or if he seethe the Enemy coming, and will not ●ound the Alarm, because he will not disturb out of their beloved Sleep, and so through his negligence the Enemy kills or takes Captive, we know what all Men think of such unfaithfulness, or foolish Pity. Themselves as well as indifferent Persons would be displeased thereat, and would not trust unto him. It may be observed of that peculiar manner of Penning this Command. And what I say unto you, I say unto all, Watched, Mark 13. 37. Every particular Person is to take diligent Care unto himself, besides those Instructers set over him; for the Word of Truth saith, Be sober, be Vigilant, because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour, 1 Pet. 5. 8. Satan which deceiveth the whole World is come down unto us, Rev. 12. 9 12. He uses all imaginable Tricks to keep People off from the good set before them. When a strong Man armed keepeth his Palace, his Goods are in Peace, Luke 11. 21. By observing his methods of wilful ignorance and carnal security, his principal Device appears to lead People quietly and undisturbedly to Hell. Now i● those Commanded by God to rouse others out of the Spirit of sloth and slumber, that they may see and avoid the Danger, and not fall into it; But they neglect this for fear of displeasing: If they will not teach knowledge and how to build up a well-grounded Hope, because it will be irksome to lay open their silly Fancies and Deceits, How do these in the mean while observe what is written, Acts 20. 26, 27, 28. If the People love to have it so now, they will wish otherwise hereafter; as Contrariwise, who were so enraged against faithful Teachers, then will have the best Opinion of them, and desire exceedingly, that they had harkened unto them.  
It is one principal Stratagem of the Enemy of mankind to procure a liking unto his ways, and a secret Hatred to what is contrary, to hate everlasting Happiness, and love Destruction, or if that is impossible, yet thus they do to the way and means of one and the other. And thereupon he represents those as Troublers of Israel, as their Enemy who tells them the Truth, Gal. 4. 16. as Torments of the Inhabitants of the Earth, Rev. 11. 10. Whereas indeed their own Sins and Enmity through wicked Works, their own deadness in Trespasses and Sins which cannot endure to be quickened, is the occasion of this disturbance; which also would cease, if they were truly repent of and forsaken: But if retained, there Springs up Hatred, unkind usage to the true Ministers of the Gospel, not caring for their Company, speaking Evil of them, fancying them as Tyrants, who are Men of like Passions with ourselves, that are willing to take part with the Condition of mankind, and have a Compassionate resentment of it. But they dare not be unfaithful, and turn against him, who hath sent them. They know and endeavour to appease the living God, They must declare whatever he Commands in his Word. They carefully seek for men's Salvation every way, and try the utmost to accomplish it; yet these for their Love have their Adversaries. And have evil rewarded for good, Psal. 109. 4, 5. They meet with Evil entreaty, by lying Stories, Separating from Company, Reproaches: 
Luke 6. 22, 23.  They have the imputation of Moroseness, ill Nature, Envy, Pride, Self-conceit, Willingness to find fault, and such like. Indeed there is nothing in the World, to which a saying may not be affixed; for Malice and uncharitableness runs of both sides as may be seen, Mat. 11. 18, 19 But to avoid the foresaid Inconveniences and Temptations, (without which there could be no Trial) too many have been carried along with the Generality, though it be in Corruption and Wickedness. Who cannot endure to recede from common use, to molest mankind, to see others shy and afraid of their Conversation, to be slandered and spoken against. The like excuses (without question) had those four 
1 Kings 22. 6.  hundred in Ahabs' time, and the false temporising Teachers in the several Generations, Isaiah, Jeremiah, Ezekiel, Hosea, Malachy speak of. Sin and Corruption have always since the Word began, had the Majority and Fashion on its side, (even when there was as much of the outward Worship and Service of God, as at this day) and then they had the like Plea. This is the great unhappiness, that God and the World, (though he hath done all things for his part towards a Reconciliation) have not yet been agreed; for as he would come unto them, so they fall off from him, And he saw that there was no Man, and wondered that there was no Intercessor, Isa. 59 16. Very few, or none at all that would stand up for the Cause and Honour of God. But notwithstanding as he 
Ezek. 22. 30.  is most essentially Good and Righteous, and so approves himself in all his do towards the Children of Men, it is better to endeavour rather to please him, than a wicked Apostate World. Especially those ought not to be evil surmised of, who are to build up the Old waste places, to raise up the Foundations of many Generation; and thou shalt be called the Repairer of the Breach, The restorer of Paths to dwell in, Isa. 58. 12. Who are purposely sent by him to turn iniquity from Jacob, to remove that which hath separated God and us, and have hindered good things from us. Who is a God like unto thee, that pardoneth iniquity, and passeth by the Transgression of the re●nant of his Heritage? He retaineth not his Anger for ever, because he delighteth in Mercy, Mic. 7. 18. He might ca●● off his People for being Rebellious, punish them, and have no more to do with them: But he sendeth Prophets, his only begotten Son, Scribes, Wisemen to the several Generations and places to be reconciled unto him. Now it is evident, they should be faithful in this Work of the Lord, and also discover what hinders the Accommodation, that it may be taken away, and then the business is done. It is not to lead People on in a bare outward Profession, or a partial Observation of the Law, but to bring them over unto universal Obedience. And he who either will not, or dare not do this▪ is not fit to be a Labourer in the Vineyard. But unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my Covenant into thy Mouth? Psal. 50. 16. He had better seek any other way for a Livelihood, then to take the oversight of the Flock of God for filthy lucre, 1 Pet. 5. 2. and be negligent thereof.  
Why a good Nature cannot endure to disturb, but he must when it is to prevent a greater Evil. Who finds fault with a Surgeon that Pricks to let Blood in order to Health, which as it is common, so most kind and reasonable. All the irksomeness that can be to further our everlasting Happiness, and hinder alike Misery, allowing for the exceeding Greatness thereof, will not amount to so much as Men endure, and take it patiently in Case of a slight temporal Good or Evil. A●d I beseech you Brethren, suffer the Word of Exhortation, for I have written a Letter unto you in few words, Heb. 13. 22. There must some harsh say now and then drop from the Preachers mouth, if he doth according to the Apostolical injunction, make full Proof of his Ministry, 2 Tim. 4. 4. The Hearers must bear them patiently, and do thereafter if they intent to be saved. They are to receive as Eli did from the Child Samuel, who told him every whit, and hide nothing from him, and he said, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. Or as Hezekiah heard the Prophet's sad Message to his Posterity, Good is the Word of the Lord which thou hast spoken, Isa. 39 8. There is an unwillingness to speak of God's threaten; The Prophets of Old would fain excuse themselves, yet they would not be disobedient to the Spirit of God, and it was with kindness to the People by first exhorting them to Repentance to prevent the approaching Ruin. And I do not believe any good Man doth love to tyrannize over the Hearts of others by putting them into fear and dread, but knowing the terror of the Lord we persuade Men, 2 Cor. 5. 11. They do not otherwise declare the whole Counsel of God, and they must to keep People from falling under the severity thereof; for it would be an odd kind of Mercifulness to let them slide down into Hell, because we will not beforehand disturb them a little with the Rumour thereof. Doth any one who forewarns another, such an Evil or Inconvenience will come upon him unless he hinders it such a way, therefore meet with unkindness? In no wise, but on the contrary all thanks and . There is altogether the like Reason, it should be the very same as to the things of God and Eternity. Besides it is not he, but the Word which doth it. No Post or Herald can be justly blamed, for publishing what we Fancy severe Edicts and Proclamations, for they are Servants, and must do what their King Commandeth, but if any injury is offered them, 
Mark 12. 4, 5, 9  He takes it as upon himself, and will punish accordingly. He that is sent a Minister of Christ's Church did never descend into the deep, nor hath he seen any of those dreadful things of the invisible World. He is only to make known and proclaim what he finds in the written Word of God. Who considering his infinite Greatness (more than the Ocean is to a single drop) over those who are but mere Creatures the Work of his hands, hath made righteous Ordinances enforced with suitable Rewards and Punishments, notwithstanding the latter may seem hard and grievous to us. Yet how great soever they are, miserable experience showeth they are necessary to preserve his Government, and to keep us in Subjection and Obedience.  
In Truth we cannot well show it otherwise, then by a reverend Regard and Conformity to his Word. No Man hath seen God at any time, John 1. 18. Nor doth now hear his Voice. In what manner then shall he show himself subject to this infinite Being? Let him show forth never so much will-Worship, Humility or neglecting of the Body, think to gratify with something of his own; (as corrupt Nature is too fond of its own Inventions)▪ yet if he hath not regard to the prescribed Pattern, all is esteemed as cutting off a Dog's neck, the Reason is added, Yea they have chosen their own ways. If he offers up never so much, or seeks to please 
Isa. 66. 2, 3.  him, that signifies nothing, For all these things have been saith the Lord: But to this Man will I look, even to him that is of a poor and contrite Spirit, and trembleth at my Word. If God should shake the Heavens and the Earth, the most stout Inhabitants here would tremble, and they could not do otherwise: But now he sanctifies the Lord and makes him his dread, who shows himself awful and pliant at hearing, or reading of his revealed Will. If he did roar from Mount Zion, or utter his Voice from the Battlements of Heaven, than the People would presently cry out after their wont manner, All that the Lord hath spoken we will do: But when the noise is gone and the fear is over, they would forget that, and return to their own ways. Now it remains written in a Book that it may not be once, but for ever, and there is the still Voice of the Spirit which would set it home to our Hearts, and by this way he is pleased to try our Obedience. And indeed how can it be better shown forth then by sincere doing, according to that which we surely believe to be the very mind of God, what he would have us to do.  
Yet alas! What struggling and contesting is there against this? A manifest Token of that disobedience which lies hid in the heart of Man, and puts itself forth by Cavil, Distinguishing, Evasion, or setting themselves against those who keep close to it. All this proceeds from that Root of Enmity and unwillingness to comply therewith. He that is of God, heareth Gods words, John 8. 47. When ye received the word of God, ye received it not as the word of Men, but (as it is in Truth) the word of God which effectually worketh also in you that believe, 1 Thes. 2. 13. All is but vain and deceitful words, which have not Relation to this Rule, either by necessary Consequence or Connexion. God is Truth, and his word is Truth, John 17. 17. and if we say we love God, we must also in the Apostles Phrase, receive the love of the Truth that we may be saved, 2 Thes. 2. 10. That People may not be left at uncertainty to know what it is, it may be discerned by the Touchstone; and also it hath a full Conviction over the Heart and Conscience. Notwithstanding the Shifts and Tricks, the Disputing or cra●ty Eluding, yet there doth remain a firm persuasion in the mind, which cannot be got off, And let all have a Care how they oppose or seek to Prevaricate that. When the Spirit of the mind suggests to the Man, That is the very Truth, it is exceeding dangerous to resist or do despite to that.  
Should the Almighty have erected his Throne visible on Earth, People might be overawed with the Sense of his Majesty and Greatness: Or else be invited by that Splendour and Glory, to run unto him as now they do to Kings and great Personages. So they might, and would yield a feigned Submission and love unto him. But the Kingdom of God is within you, Luke 17. 21. He hath established his Government in the Hearts of Men. The Law he hath given is in a Book which may be read or heard to lay up in the Heart, and do accordingly. Such of the People as shall be willing and obedient, will show themselves this way: and those who refuse and Rebel, will do so likewise. Who now live by Faith, and approve their Subjection unto his revealed Will, would do so much more if they had a sight of him, or hear his Voice, as they shall have both to their exceeding and endless Comfort: But to them, who now will not believe nor hearken 
Psal. 107. 11.  to his Word, when he hath made himself known after this manner, neither would they do it from the ground of the heart, but might be frightened or led by a mercenary Spirit if they had seen his power and Glory, as they may to their own confusion and anguish of mind.  
Why do the Heathen rage? And why do the People imagine a vain thing, Psal. 2. 1. None but the Tyrants of Old or a mad Julian flies openly in the face of Heaven; there may be found who doth say in his heart, Tush God I care not for thee, for there do lie strange imaginations within; But he doth not lift up his eyes and say so with a loud Voice, unless he is a Fool or Frantic: Ignorant people have an impatiency at his Government, whereas they might know this would not be for their hurt, but exceeding benefit, unless by restlessness and provocation they draw the severity 
Jer. 25. 6.  of it upon themselves. Be still, and know that I am God, Psal. 46. 10. There is no removing the Government from his shoulders, nor getting themselves from under it: How much bet●er had they be quiet and obedient when he will love and reward them for being so, then toss to and fro to no pupose, but to gall themselves the more? Accordingly they are to show themselves unto his Ambassadors, who come with the Word of Reconciliation. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be reconciled unto God, 2 Cor. 5. 20.  
Paul as his manner was reasoned with them out of the Scriptures, opening and alleging that Christ must needs have suffered, Acts 17. 2, 3. Who is the great Mediator, all that he did and said was to bring people unto God; and so should every one do in a point like necessary as that was to the unbelieving Jews. This person did not try to please his Auditory, but doth oppose the greatest fault and sin in them as here, and so before Felix he reasoned of Righteousness, Temperance and Judgement to come Acts 24. 25. All which have Foundation in the Word, but the phrase reasoned is observable, and always to be imitated in subordination to that; The Scriptures do contain general commands and rules of Holy Life, to which those who are Contentious and obey not the Truth, Rom. 2. 8. can frame distinctions and find out evasions to deceive and keep quiet their own Souls; but the particular handling and application of them, convinces of sin and turns to Righteousness. The Holy Ghost hath provided for all Generations, Countries and Languages, and Penned them after this manner for those who in their several Places and Ages should be entrusted therewith the more fully to expound and apply the same, so as to teach the way of Salvation perfectly and truly. It is the proper Office of our understanding to collect one thing from another; Whatsoever is rightly inferred from the Word of God, is the Word of God, and will be fulfilled; for nothing but truth can follow from truth. There cannot be used too much care and circumspection concerning this Ordinance of Preaching to manage it aright, because so much depends thereon for the present Good and Universal Salvation of Mankind, which is to be revealed and determined in a short time; for the World will quickly be at end with us living, and how many Generations more may succeed, God knows, but we may understand and trust unto what he saith and promises, And they that be wise shall shine as the Brightness of the Firmament, and they that turn many to Righteousness, as the Stars for ever and ever. Many shall run to and fro, and knowledge shall be increased, Dan. 12. 3, 4.  
When we hear or read the Word, God speaks unto us; but when we make Prayers and Supplications with thanksgiving, we 
Of Prayer.  speak unto him. This is the intercourse between God and Man That God should hearken unto the voice of a Man, Josh. 10. 14. seems wonderful, if we have but those just and raised thoughts of the Deity, and the true knowledge of ourselves. However, the foolish proud unbeliever thinks scorn of this Holy Ordinance, yet if himself had but such a sight of the Lord sitting upon his Throne as Isaiah had, Chap. 6. or Dan. 7. 9, 10. he would conclude it no uncomely thing, but most bounden duty for such poor Creatures as Men and Women to kneel before him, yea, if they were like Worms crawling in the Dust, lying on the Ground with shame and confusion of Face, yet this would not be submission enough to such a Mighty Being. It is seemly for the Body to bend and lie prostrate before him that made it, and millions of the same kind. What is Man that thou art mindful of him? Psal. 8. 4. Even he who is most great in his own or the World's opinion, who is lifted up with Pride to the Highest; yet this same Person if he had Faith and Knowledge, would take it in extreme Anguish if the Lord should cast him off or not mind him, as we are foretold will be the condition of some, 1 Sam. 2. 30. Mark 8. 38. Those who now aspire after greatness, abhorring contempt and low things will meet with intolerable Vexation to be rejected from the great things of his Kingdom. There are some now a days, who if they should see one in that posture as Elias was upon the top of Carmel cast down upon the Earth, and he put his face between his knees, 1 Kings 18. 42. would think him either to be Mad or a pitiful Sneak, not knowing the Object of his Worship and Adoration. Notwithstanding those High but silly Imaginations 
2 Cor. 10. 5.  of Men; yet themselves judge that the more an ordinary subject is in favour with his Prince, and hath access unto him though in never so submissive a manner, it is more for his honour. And then as much as God is greater than Man, so must it be more dignity to be allowed approaching unto him. If we consider it throughly, Should not his Excellency make us afraid? There is awe and horror to address immediately to so Glorious a God; and therefore it is necessary to have express invitation from him first, as (Blessed be his Glorious Name for ever) we have De●t. 4. 19 Psal. 50. 15. J●r. 29. 13. and throughout his whole Book. But more especially in these last days by Christ Jesus our Lord, in whom we have boldness and access with confidence by the faith of him, Eph. 3. 11, 12. We are required to ask in his Name, John 15. 16, & 16. 23. Who also through his transcendent greatness expressed, Phil. 2. 6. Heb. 1. 3. might keep us off, yet he humbleth himself to take upon him our flesh, to become as one of us, and more familiar to our Nature. Such a Mediator and intercessor was expedient for us, who by his relation to God might prevail with him, and seeing he was pleased to become as one of our Brethren, we may the more presume to address unto, and through him. Seeing then that we have a great high Priest that is passed into the Heavens, Jesus the Son of God (a double exhortation follows) let us hold fast our profession, Let us therefore come boldly unto the throne of Grace, that we may obtain Mercy, and find grace to help in time of need, Heb. 4. 16.  
For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? Deut. 4. 7. Is he a God sometimes near, and sometimes afar off? Or can we with our Prayers bring him down from above? No, God abideth still the same and equally near, he continually ●ills Heaven and Earth with his presence, but the Word and Prayer makes the Sense of him near upon our Minds. The Lord is nigh unto all that call upon him, to all that call upon him in Truth. He will fulfil the des●●e of them that fear him, Psal. 145. 18, 19 Which is the greatest and most inestimable privilege that ever did or can belong to the Sons of Men; It raises a dread and love for the Divine Majesty; It astonishes with his infinite condescension to admit thereof. To fall low on our knees before his Footstool, is an higher advancement then to converse with Angels, or talk familiarly with the greatest Monarch on Earth. And so it would more appear, if God did keep us at a distance, as our Superiors according to the flesh do through imperfection; for if they should make their company common, it would have Contempt instead of Estimation; but the more one knows of God, it raises more admiration and delight. How strange is it! that Men who believe God is, who is so Great and Glorious as his visible Works do manifest, and may be more understood by his invisible things; yet should think any thing low or mean which hath relation to him or his Worship. God standeth in the Congregation of the Mighty, he judgeth among Gods, Psal. 82. 1. Yet many do refuse to bend the knee when Prayers are offered unto him, when if the same Persons were to deliver a Petition unto the Kings of the Earth would kneel before them. Such are Proud and Ignorant who perform Worship with carelessness or irreverent gesture.  
But what is to be said of the natural ungodly Man? who slights that relation which God doth vouchsafe to continue this way towards us. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, Isa. 43. 4. And so it will illustriously appear, when we who know him by Faith, shall after this life come to have the fruition of his glorious God head. Should we be separated from any affinity to him; had we nothing divine within us; or when we are in honour, will deface his Image, and provoke him to disown us wi●h, I never knew you, Mat. 7. 23. We should be but pitiful forelorn Creatures at present, as those will be who work iniquity and transgress against him. They shall go forth and look upon the Cark●ses of the Men that have transgressed against me, and they shall be an abhorring unto all Flesh, Isa. 66. 24. Observe the slighting kind of phrase the Holy Ghost makes use of, that such little, despicable and vile Being's should behave themselves contemptuous and stubborn against a Most Excellent and Glorious Majesty. If he who will at last reveal himself, were not now out of our si●ht, there could be no trial of this, whether Men would do so or not; as at present there is, and therefore they do it. Had we not a spiritual and immortal Soul, which hath a near similitude of the Divine Nature; how mean and frail should we be? To be just enlivened with naked and vile bodies, subject to all the miseries of Nature, liable for a prey to the stronger Beasts and every Creature might insult over us, which also they would if they had the same corrupt Seeds of Evil, for we should be more destitute than they, having no reason to arm and secure ourselves. And then we could not so much as get the dominion over them, much less lift up ourselves against the Great Creator of all things. Now mark the strange degeneracy of Humane Nature, let the whole World stand amazed at it; Hear O Heavens, and give ear O Earth: For the Lord hath spoken. I have nourished and brought up Children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his Master's Crib, but Israel doth not know, my people doth not consider, Isa. 1. 2, 3. That power which was given to know and glorify him, is turned to contemn and dishonour him. We are but mere Creatures, the very work of his hands, all our good and excellency we receive from him, What least part of us did we make ourselves? Shall the Axe boast himself against him that reweth therewith? Or shall the Saw magnify itself against him that shaketh it? as if the Rod should shake itself against them that list it up, or as if the staff should lift up itself as if it were no wood, Isa. 10. 15. There is a vain persuasion in Man that he is his own, that he is independent, exalted, and beholden to nothing; though in his body are all things to humble and contradict this Opinion, Infancy, Childhood, continued Weakness, Mortality; Yet he still bears in mind what the Serpent told his Forefathers, Ye shall be as Gods, Gen. 3. 5. In a worse sense of self-existing: What lofty thoughts are in this poor Creature? A certain token there is something more in him then that receptacle of Flesh we see; and whence came that? But by creation from God. And should that just now come forth into Being, start up and disown its maker? Which hath received a capacity to imagine high things, should that presently do so against him from whom it was derived? But wilt thou know, O vain Man, unless he had made thee in this exalted State, thou couldst not if thou wouldst never so fain thus magnify thyself against him; Because he made thee to serve him, and gave thee power to do it freely, what an horrible thing is it that any should instantly turn, and refuse subjection unto him?  
I know the heart of the Reader will rise at this; Who ever arrives to such strange kind of Wickedness, and most base ingratitude? In plain terms all those do who make no Prayer unto God, for they show no submission unto and dependence on him. Have the Workers of Iniquity no knowledge? Who eat up my people as they eat bread, they have not called upon God, Psal. 53. 4. A ●it preceding 
Isa. 64, 78.  Question, for the other is consequent to it; and then this ignorance, the not calling on him is refusing Obedience unto him, or a secret disowning of their dependence on him, for all, High and Low, People as well as Priest are strictly commanded in sundry places of Scripture to do both. It signifies little to say with the Mouth according to the common form, if one thinks otherwise in the heart, God knows that; or if he doth really Judge, God is to be obeyed and Worshipped, it is to be showed forth by outward Action. As in the public Assemblies, 
* Jer. 10. 25.  family-Worship, which is rather to be done though it be taken notice of, and perhaps laughed at by our ungodly Neighbours; for than we do it not to get praise, but out of a sense of Duty: Sayings and the custom of others are not so much to be regarded, but every one in his House ought to show forth a visible subjection unto God before the World.  
By Prayer we acknowledge God's Authority over us, we confess ourselves Servants, Subjects, and Children that live upon his good Providence, and that all things come from him. We believe on him whom we have not seen; We give credit to his gracious promises, and stand in awe of his threaten, and thereupon most of our Petitions are founded. We are in our proper Office when we lift up our Soul, and our Desire is unto him. God is most pleased in actual Obedience, working of Righteousness, and bringing forth fruits of Welldoing; yet by Prayer there is a tendency and inclination in the Soul to them, there is a begging help and willing mind to do according to the power given us, there is an ask forgiveness for what we have done amiss, and to perform better Obedience for the time to come. What can God require more of his poor imperfect Creatures, then to do according to their Ability, and to help out their infirmities by humbly craving a Pardon for them, and sincere desires that they were better? He is Faithful and Good, knowing our frailty and condition. We have an High Priest that is touched with the feeling of our Infirmities, he hath purchased a Salvation and Reward if we do according to them, his Righteousness and perfect Obedience supply our defects.  
Hear what he saith, and how he affirmeth it; Verily, verily I say unto you, whatsoever ye shall ask the Father in my Name, he will give 〈◊〉 you, John 16. 23. Now the desirable thing is Heaven and Happiness, but there is no leaping into it without going in the way; for this is God's immutable decree, and nothing can be granted contrary to that, which is by Obedience and Holiness, the contrary is sin: And therefore we are to beg forgiveness of that, and to ask for the Holy Spirit by which we may be enabled to live according to the Will of God in all things. Provided, when that prompts to do such a thing, we be sure to comply with it, and so when we have dictates to leave another thing undone; for God will not be so put off, that when he inclines towards the doing of his Will and we do it not, but only pray that we may do it. If thy Servant should come from time to time for aid and assistance to do such a thing for thee, and thou grantest him his request, yet he never doth that which he pretends he would if he had such help, wouldst thou not say he did mock and slight thee? The beginning of a thing is a desire towards it; when that is, then if there is power, it will be certainly done. So that if there is an unfeigned desire to keep God's Commandments, this will seek out for strength and ability to do so; Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you, Mat. 7. 7. The command and promise is not given only to Disciples or chosen Ones, for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened, vers. 8. Here Man will fly back again and say he cannot ask, But yet he can ask Bread, Fish, or any good thing of another; and why then will he not ask good things of our Father which is in Heaven? Hath he a real desire to be saved? Why, there is a willingness in all Men to this Blessed end. But here is the difference between the Fool and Wise Man, the first would have it without the means, the latter knows it is impossible, and therefore must have both or neither. Indeed there is an awkwardness against the way to Heaven, a rumour of the Sons of Anak, some strange difficulty next to impossibility. The Man is frightened and gives back, and therefore it is necessary for him to have a true report abstracted from the lies and false Imaginations, to have all the encouragement that can be given, to be urged with the absolute necessity, and that it is an exceeding Good▪ land; all that Men can possibly do is little enough to get possession there. They do already submit to more hardship in getting those things which are not the ten thousandth part so valuable; such like persuasions by degrees change the man's mind, for he did not hear or not know of as much before; this conquers natural aversation, and puts him upon a firm advised resolution, and the next thing is to get ability to go through with it.  
In the work of Man's Salvation the Word and Preaching are before Prayer, for how shall they pray for what they have not known, or for what they have not heard? And therefore it would be a good Method in the Education of Children to instruct them with some principles according as their tender Years will bear, before they are taught to say Prayers by Rote, or to make them somewhat understand what they say. In those of riper years Knowledge and Reason should go before Action, or else it will be blind and signify nothing; Some having constantly used a course of Devotion, confine themselves barely to that, which is but a means to somewhat more, unto which they should still press toward. Prayer is properly 
* Mark 11. 24.  desire (which argues a necessity of attention, for we cannot desire those things which we do not mind) and all forms are that we may live an Obedient and Holy Life; Now it would be strange if we should pretend to desire that which we neither do, nor endeavour after.  
To imagine God is pleased with the bare saying of Words, when they are neither minded nor understood, it may be more truly thought, that he likes better the Chirping of Birds, than such Service from reasonable Creatures. There hath been a deal of Chanting forth of Mass, and Toning out of Prayers. But how well they have been sung or spoken forth, we must have unworthy Thoughts of the Godhead, if we suppose him to be delighted with the mere outward noise, or reciting only such Words before him. Which of ourselves considering throughly can approve of it? They must be Fools who offer such Sacrifice, or think he will accept of it; for he that gave to Man knowledge, shall not he know? When that can find, and offer a better Worship, will he not expect it? Those who have been blind Worshippers of this sort go hastily in their way, For they consider not that they do evil. Be not rash with thy Mouth, and let not thy Heart be hasty to utter any thing before God: For God is in Heaven and thou upon Earth: Therefore let thy Words be few, Eccles. 5. 1, 2. In those private Books of Devotion, which were designed for help of the ignorant, they too often show themselves more ignorantly, for many say over the very Words, not considering the Sense, and say unto God, It is so with them, when it is not; or Confessing what they have not been Guilty of, or making Purposes and Resolutions which they never intent afterwards, or saying several things which do not belong to them in Truth: But so far hath ignorance and blind Custom proceeded, that they think it enough if the Work is done, so much read over, the meaning is the least they consider of. I will pray with the Spirit, I will pray with the Understanding also, 1 Cor. 14. 15. Saith the Apostle; but they pray only with the Lips or the Ear. This People draw near me with their Mouth, and with their Lips do honour me, but have removed their Heart far from me, Isa. 29. 13. This is not so much intended against that infirmity of wand'ring thoughts in Prayer, but when of set purpose they keep their Heart to themselves, not giving it to God, but imagine to put him off with such outward Service. What prodigious Folly is this, to think to deceive God, whom every one that believes must also conclude, that all things are naked and open in his sight, Heb. 4. 13. And every one that spies out a deceit intended to be offered unto him, doth reject it with Abomination. Neither the Calves of the Lips, nor the various inclinations of the Body will serve without Confent and Subjection of the Soul. It is not bowing before the most High God, nor falling prostrate with our Face to the ground, for such a Submission may be ●eigned, and the Body may be bending and creeping, when the Heart in the mean while is lifted up and exalted; ourselves are not pleased with a Crawling posture, where we think it is not sincere: But He above knoweth all things. The true Worship of God doth not consist in turning the Face such a way, or being very nice in all Punctilios of outward posture, though these are decent if they express the very Sense of the mind, of entire Submission unto the whole Will of God, a through persuasion, Thou hast beset me behind and before, Psal. 139. 5. Not to think him more in one place then another. But if those externals should be separated from that Worship in Spirit and in Truth, John 4. 23, 24. which the High Priest of our Profession hath said, should be in these days, they do much more displease than are acceptable unto God. Such Men worship they know not what, or they will not know; for had they right apprehensions they could never imagine, that the bare outward performances will be received by that God with whom we have to do. If any one of these should look here, they will still go on in their own way, and so let them, but take heed that at last they be not deceived of their Expectation and Reward, let them see, Hag. 1. 5, 7, 8, 9 They are only put in mind how their Service may be so ordered, that God may accept it, and be glorified therein. In things pertaining to God, we know but little without he had revealed himself, and what he doth require: So they must take Counsel or his Word how to please him, if they wou●d partake of his Goodness and not be disappointed at last. Which if they had done in Sincerity and Truth, they would never have been so abominably mistaken, as a great part of the Christian World hath been, and is to this day in Matters pertaining to his Worship and Service.  
The Scripture in many places doth show the true Nature of Prayer, Psal. 10. 17. Psal. 73. 28. Deut. 4. 29. Psal. 119. 145. Jer. 29. 12, 13. 1 Sam. 1. 13, 15. Mat. 7. 7. Rom. 8. 26. Mat. 18. 19 & 21, 22. Luke 11. 18. Eph. 6. 18. Phil. 4. 6. Jam. 11. 5, 6, 7. Jam. 5. 16. 17. 1 Pet. 4. 7. Heb. 10. 21, 22. Which set it forth as the earnest desire of the Soul. When we do ask and praise God for his benefits, this is a reasonable Service, being agreeable to what he requires, and the utmost next to obeying his Will, which we can render unto him.  
The Sacrifice of the wicked is an Abomination unto the Lord: But the Prayer of the upright is his delight, Prov. 15. 8. It is styled by another Name, for such do not really Pray; Can he beg Grace to forsake Sin, which he doth not dislike? Or for the Holy Spirit and good things, when he hath not the least desire, but aversion to them? He may pray for a general Admission into the Heavenly Kingdom, and to be preserved from that of darkness; but in vain, for the things cannot be separated which God hath joined together: Those Ordinances, Mat. 13. 42, 43. Mat. 25 46. John 5. 29. are ratified and unalterable. Though besides their own Prayers, Noah, Job and Daniel, and all the righteous Men that ever were, should pour out their Supplications before the Throne of Almighty God, for the Salvation of wicked and unregenerate Men, yet it would not be granted. The Case of Esau is lamentable, and stands for a warning to all Generations, of those who now for the Pleasures of Sin ●ell their Birthright and Title to Heaven; For ye know how that afterwards, when he would have inherited the Blessing he was rejected, for he found no place of Repentance, though he sought it carefully with Tears, Heb. 12. 17. When all the Wicked shall come to be fully sensible of what they have done, as they will when their short time is ended, they would be saved, and Happy for ever as other People: Nay their willingness to be Happy, was the Cause of their Transgression and this Remediless mistake, which then they might have turned the right way, and they will take up doleful Cries and Lamentations, that God would receive them unto Mercy, when he will not hear, for his Words are gone out to the contrary; The only Remedy is to be warned of this in time, as they were and might have taken warning, as all that are now living may. If they would have the Blessing, they must have it in his way, or not at all, which is as Peter told the Jews, and in them all mankind, past, present and to come; God having raised up his Son Jes●● Christ, sent him to Bl●ss you, in turning away every one of you from his iniquities, Acts 3. 26.  
Obedience gives Title to the Promises, which are now apprehended by Faith, until there be a certain performance of them. And though God hath Promised such things already, yet still we are to pray for them, for the Promises are to them that ask, Mat, 7. 7, 8. Mat. 18. 19, 20. Luke 18. Mark 11. 24. John 16. 23. They are to be had upon means and Conditions which are to be done before, and Prayer helps as to them, and are effectual when they are also used.  
From the Conversion of the Eunuch, Acts 8. of Saul Acts 9 of Cornelius, Acts 10. and what is said, Acts 11. 14. Acts 15. 7. It appears that God works by outward means the Preaching of the Gospel. And therefore our Prayers for the Conversion of the Heathen World, or of any one else are not likely to be granted, unless the like means be used towards the Accomplishment thereof. And that may be done by the pure reformed Church, all one as it hath been attempted by corrupt and cruel Popish Emissaries. If the words of eternal Life be simply and sincerely declared 
Psal. 138. 4.  unto them, as the Apostles and Primitive Teachers did to us, who were in darkness: How know we but the time of the Promise draws nigh, that the fullness of the Gentiles may come in? 
Acts 7. 17.  Let not those whom the Lord shall move by his Spirit to this blessed Work, be Rebellious unto it; but go forth accordingly. I am sought of them, that asked not for me: I am found of them that sought me not. Isa 65. 1. when it is through unavoidable ignorance, who never heard so much before. But not of those who wilfully put him off, or refuse the means of Grace and Salvation.  
God is still Sovereign and a most free Giver, he may scatter the Mercies of his left hand, or suffer those to come at them, who do not seek unto him: Yet it is but a small thing to have their portion in this life, though it is present and visible, and the low Spirited World esteems every thing that is so; still it is little, for it comes exceeding short of a true Happiness, which signifies little when had, and nothing when it is over, and by being too often abused, it tends to the hurt of the owners, bringing upon them a greater condemnation. If all those in past Generations, or who have been with us, and are just now departed hence, would stand up and tell us what avails all the Worldly prosperity they have had: If those who are now in the midst of it would speak their minds sincerely, that the days past are vanished away as nothing, if they would freely declare the Irksomeness and Satiety of the present; if they would acknowledge that doubtful Expectation, how it shall be with them after these things are ended, and they haste not knowing how soon; if all this were considered, there is no such Cause why they should speak loftily against Heaven, or say in their Hearts, How doth God give them these things? They are proud and disobedient against him, who in his Providence either ordered or permitted them to have what they make matter and occasion of being so. But however, because they have these things without 
Psal. 140. 8.  or with ask, they will seek for no more. O that they would know for their Good, as otherwise they shall be sensible to their Cost and Disappointment, that there are others they now set at naught ten thousand times more valuable, than those they now so boast themselves in.  
Even those the Apostle makes mention of, and is thankful for, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual Blessings in heavenly places in Christ, Eph. 1. 3. Which are reserved to be fully had there, and for ever to remain. It is the greatest Happiness here below to have those things, which are in order to the Attainment and making sure of them: Of which we have sometimes a little Glimpse and soretaste, and even they exceed all the Pleasures of this World. So it is reasonable to pray earnestly for the common Salvation, to pour out our Soul in Supplication, and set our hands to do accordingly; for Prayer signifies nothing without Endeavour: There must be a Begging, Compliance, yea, and working with the Grace of God, or otherwise it is received in vain. God doth not bestow his spiritual and eternal Mercies, his Jewels of real Worth and Excellency to those who do not seek unto him for them: Who think them not worth ask for, may go without them, and make much of their lying Vanities, which both deceive and slip away, leaving the Possessors in despair and misery; When the Gift of God is eternal Life, and he alone is Happy, who both prays and uses the means to receive it.  
The great prejudice that Flesh and Blood which is dull and unbelieving hath against this Ordinance, because it thinks there is no present and visible benefit thereof. Did the Exhalation of our Prayers fall down again in a shower of Blessings which might be seen or had, then more would be offered up, and also with diligence and earnestness. But now whether we pray for temporal Mercies, or against Evils, yet all things happen alike to all, and it may be just the very same as if none had been. If it is concerning 
Hab. 1. 2.  spiritual and future Good and Evil, why these are not seen, and they may be all but Fancies, and imaginations; or God may no more mind as to them, than he seems to do the things before us: So our Prayer may appear to be vain, the sending forth of words and breath into the Air.  
This mighty Stumbling block doth quite keep off the ungodly Man from making any Prayer at all, for he sees it is the same with him that Sacrifices, and him that Sacrificeth not. Even he doth sometimes try, and if he finds no present Good of it, he leaves off and is confirmed more in ungodliness. The steps of the good Man do also well nigh slip: He hath Temptations to desist, and some little questioning within, whether th●se things are so, for he sees no difference in outward things between him, who goeth into the Sanctuary, and who doth not. A wise Providence ordereth all things in Heaven and Earth, yet they go on in th● wont manner. Thou that hearest Prayer, seemest as if thou heardest it not. A thousand kind of thoughts may arise in our minds: Whereas it is our infirmity and ignorance of the ways of God: It is our Sin and Provocation that makes him so far from us, and from hearing the Voice of our Supplication, and moves him to have no more to do with us, unless his Goodness, Condescension and Truth, and also some chosen People did preserve his Protection and Care over the Inhabitants of the Earth. So foolish was I and ignorant, I was as a Beast before thee, Psal. 73. 22. I did no more understand of the ways of God towards the Children of Men, than those dumb Creatures do apprehend his do. Besides original Blindness, Sin casts a Cloud over the understanding, deprives of the knowledge of the things of God, that seeing they may see, and yet not perceive, and hearing they may hear, and not understand, have a general understanding, but not attain to the Divine Sense of things. For what Man knoweth the things of Man, save the Spirit of Man which is in him? Even so the things of God knoweth no Man, but the Spirit of God, 1 Cor. 2. 11. Even this which hath been the occasion of so much unbelief and falling away, may be clearly understood out of the Scriptures, his revealed Will. Seek ye out of the Book of the Lord and read, Isa. 34. 16. If Men did according to Duty in their doubts, Difficulties and Temptations resort to that, this would satisfy; but the cunning of Satan keeps them off, and they would apprehend the things of God, any other way then his Book, by which only they are to be known.  
The Foundation of all Religion is Faith, The just shall live by his Faith, Hab. 2. 4. Whatever he sees and observes abroad he resolves all upon this Principle, and sticks firm to that. This is the first thing insisted upon and required. It is observable, though God hath done all things to beget a more full assurance of Faith, yet there is nothing so very evident, as takes off from all manner of doubt, for this would exclude and destroy Faith, which is the first Decree and Ordinance of God. And therefore he hides himself, 
Job 23. 8, 9  and his do so far as to exercise that: Notwithstanding all the Arguments and Demonstrations that are pretended, we must at length resolve it upon that of the Apostle, Through Faith we understand, that the Worlds were framed by the word of God, Heb. 11. 3. We know that God is by natural Reason and perfect Demonstration; but for things done heretofore, and things to come, there we believe him true who hath said and promised, which is the Office of Faith. Let no Man lay any other Foundation, or seek to undermine this which God hath laid, for this standeth sure, being much more evident and credible to the Hearts of Men, than all those intricate Discourses are to those which understand them, but insignificant to the People, and Difficulties still arise to the learned. Reason is very serviceable in its due place of Subordination, but it rather confounds when it sets up equal, and would seek to overthrow Faith; for this first gins all Discourse and inference as to things Divine, for we must believe some to be fixed before we can reason from one thing to another. When all is done there must be Faith. To maintain and keep this up, all Gods do may be observed to be wisely ordered. His letting of things go on in a natural and orderly way may exercise the belief of a Providence, for some may be tempted to ascribe them unto Time and Chance. That many more of his things are invisible, some may thence incline to doubt of and deny them. But Faith receives them as revealed? And Reason will come into assistance, that it may not be thought incridible; for it is evident there are some things which are not seen, as a Sound or Smell, yet these are perceived by the Ear and Nose: And so we have as great a certainty of them as the things we see. God is invisible, and so are the things of this Kingdom, yet they are as evident to our own Souls, as Carnal things are to Bodily Senses. But still we cannot remove all Difficulty, We must at last resort and cleave unto this, I believe in God and the Revelation, he hath made of himself in Scripture. Men would fain climb up to certain Evidence, than they would serve God, and be such as he would have them: But thank you for nothing, this is purely Selfish and Mercenary: Those who will not do it by the way God hath prescribed of Faith and waiting for him, may let it alone, he cares not for their Services. It is so established that Men may believe, and yet room may be left for infidelity; that all may use the means to come unto Faith, and yet some by too curious and wrong inquiry, others by Carelessness and neglect may be still unbelievers.  
And therefore Scripture seems to have Penned Mysterious, and perplex in many Places, that the Trial of our Faith might be had even as to that, how every Title is true, and ●hall be fulfilled, though some things may appear next to impossible, contrary and false by daily Experience. Have Faith in God, for verily I say unto you, that whosoever shall say to this Mountain, Be thou removed, and be thou cast into the Sea, and shall not doubt in his Heart, but shall believe that those things he saith shall come to pass, he shall have whatsoever he saith. Therefore I say unto you, what things soever ye desire, when ye pray believe that ye receive them, and ye shall have them, Mark 11. 22, 23, 24. yet himself, who said this, did certainly desire with Earnestness. If it be possible let this Cup pass from me. But himself practised what before he taught us, Thy will be done in Earth as it is in Heaven, Nevertheless not as I will, but as thou wilt, Mat. 20. 39 So we may at this present time pray for something against, or not consistent with the Will of God, and therefore it is not granted. We know the Will of God by what he hath revealed: In these last days under the Dispensation of his Son, there is little said of temporal things. And therefore we have no Promise of Gift or deliverance, as to the outward Good or Evil of this present time. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your Lusts, Jam. 4 3. Even what may be occasion of Sin, Pride, Vanity,  or Forgetfulness of God; And therefore he in Goodness denies it. And this is the Confidence that we have in him, that if we ask any thing according to his Will he heareth us, 1 John 5. 14. Whatsoever we ask we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight, 1 John 3. 22. This Qualification is too often wanting, for some make many Prayers and give no Obedience, or an half one with reserves, and so their Petitions are not granted as is employed from Deut. 4. 29. Isa. 59 2. Jer. 29. 13. Again, The effectual fervent Prayer of the righteous Man availeth much, Jam. 5. 16. but that doth not which is Lazy and Negligent. And then want of importunity, Luke 18. Such Causes may be assigned out of the Word, why there is not so great return to our Prayers as may be expected: And whatever People think the fault is only in themselves, they have not those necessary Qualifications, or do not order their Prayers according to the Rule. God's word is Truth, but Men do not obey, and are not guided by it. The Promise is certain, Mat. 7. 7. Rom. 10. 13. but they do not perform the Conditions; and to excuse themselves would imagine there might be falsehood in that which came by Inspiration from him.  
If mankind would remember where they are, that is, they are going in the way, and therefore should be contented with the Patriarches request of Bread to eat and Raiment to put on, Gen. 28. 20. Let none fear, he that doth God's Will, and useth the appointed means shall be assured of this. That Petition, Give us our daily Bread, Christ never put in vain, neither is his Promise, Mat. 6. 33. come to an utter end. More than this we have not where Licence to ask, neither hath God passed his word to bestow. We are apt to grudge at such a small Pittance as we would think it; But do we not believe what is to come? Do we consider wherefore this is desired 〈◊〉 contentment and delight: Now God can, and also doth add as much of this into a moderate competency as in all plenty and 〈◊〉. In truth happiness doth not consist in these things, which serve only for the body the worse part of us, and then it passeth away instantly, and the pleasure is the same whether had or not had. The desire of the obedient Soul is (if he hath sufficient for Life and Godliness) not that God would give him more, but ble●s and sanctify that which he hath; and then he will perceive as good a relish as others do from their abundance. To the truth of this many thousands in a lower condition can bear Witness; God puts joy and gladness into their hearts with what he affords them, as others have in their full increase of Corn and Wine.  
As for Praying against Temporal Evils or Judgements, whether National or Private, there is little said in the Gospel, the Motto whereof may be, For we walk by Faith, and not by sight. Here again is a trial of it, for they seem to happen at all peradventure, and are the effect of natural causes; some have been hereupon tempted to deny immediate Judgements sent by God, or think that affliction springs from the dust, the ill constitution of that part of us, or the common Malice and Injury of Men. Indeed God hath permitted and ordered Nature to go in her way, and doth seldom contradict that: But here it comes to pass, that the Axe is li●ted up above the Carpenter, what the Workman doth is imputed to the dead instrument, that cannot move or do any thing without the hand that sets it a going. Nature doth all things according to the common voice of the generality, which proceeds from unbelief or sullenness: Whereas they might know this nature must be from some one else, who makes it to act in so regular and constant a way. Nature of itself is blind, and could never bring forth things in such an exact orderly manner, unless directed by the Wisdom above; It is turned and wound, and whence should this be, but from the first mover of all things? The infidels, when they are beaten out of every hold and shelter, will run for refuge underground, their last resort is to the workings of Nature; but these turn against them, and prove contrary to what they would have, so they had better now, then be forced to it at the last day, to move out of their holes like Worms of the Earth, they shall be afraid of the Lord their God, and fear because of thee, Mic. 7. 17. They had better acknowledge that now unto His Glory, and to obtain his Pardon, what they will at last be compelled to do to his Justice and Truth, but their own Shame and Confusion of Face. Even hard hearted Pharaoh understood more than they, for he did not cry out it was the Wind that brought the Locusts, he knew the hand that smote him. The Lord brought an East-wind, and the East-wind brought the Locusts, and the Lord turned a mighty strong West-wind which turned away the Locusts, Exod. 10. 13, 16, 19 He might have magnified and made himself more visible by bringing them a strange way, but he was pleased to make use of a second cause as he doth generally in all his do towards the Children of Men, whether in sending Judgement or Mercy; As afterwards in the Manna and Quails, Psal. 78. 23, 24, 26, 27. Unless a Man is low and short in his reasoning, he must at last reduce all to the first cause of things; 
Hos. 6. 3.  Though one acts by subordinate instruments, yet still he is at free liberty to act or not act; and again after this or that manner. God hath the disposal of all second causes, and what we esteem accident is wise design or permission, which he can either hinder or intent as he pleases, so his providence is still the same. Who brings on evil by its next cause, can also remove it; He who suffered them, can also take away the impediments; as he doth shut the Womb, so he doth open it; For the Pillars of the Earth are the Lords, and he hath set the World upon them, 1 Sam. 2. 8. All things are his, and then certainly he can turn and dispose them howsoever he will: Though he hath now appointed things to go on in such a manner, yet he sits at the Helm and manages the whole course of Nature according to his good pleasure and Sovereignty. But because it goes on most commonly in the same way there do arise doubts, when it is thus wisely contrived, that all who consider throughly, must believe a Providence for things here below; which again continue as they were from the beginning of the Creation, this exercises the belief thereof. We may pray against outward evils, that God would be pleased to remove what he doth send. Shall there be evil in a City, and the Lord hath not done it? Amos 3. 6. Come let us return to the Lord, he hath torn and he will heal us, Hos. 6. 1. That want of universal reformation is many times a cause he doth not remove public or private Calamities; sometimes he doth, but not presently to try our faith and trust in him, when we know the Rod, and who hath appointed it, tho' we saw no hand lay it on or will take it off, Although the Figtree doth not Blossom, Hab. 3. 17. There is no outward appearance of help or means, yet God can furnish and put in mind of them in due time. As to this our Prayers are often heard and granted, he stirs up the heart and affections of Men towards us, makes the Bones that were broken to rejoice, heals our Diseases and Sores by directing to the use of fit Remedies, and first putting that virtue in them. All this seems to be alike to them, who pray not, which is to be imputed to God's gracious Nature, to try the Faith of his Children, to manifest their unbelief and unthankfulness; If they have escaped Worldly danger and evil, yet worse things wait for them, from which they will not be delivered unless they both pray and also use the means to avoid them. But that there is a real and sensible difference between the Righteous and the Wicked as to outward good and evil may be known by this, that the one hath a more sweet enjoyment and comfort in them both, which no wicked Man hath or can pretend unto. So that as to the present time and less material things, notwithstanding what profane sinners say, or others think, It is not vain to serve God, Mal. 14. and they have profit who pray unto him, Job 21. 15.  
But much more doth it avail to procure inward and Spiritual good, to hinder from temptation and evil; It doth help in things which pertain to present Peace and future Happiness, for preparation and joyful expectation to a perfect and consummate Glory, and to get safe from the evils of the other World. Now we come to the Man, which is within: for outward good and evil is light and but for a Moment, the one faintly delights and vanishes away, the other vexes a little and will have an end; But what hath relation to Eternal Happiness and Misery, What is beg●n here imperfectly, and will in a little time be fully made manifest in a perfect and irreversible state of one or the other; Here if our most fervent and devout Prayers to God will do any service to obtain the good, and escape the evil set before us, they must be necessary and highly important. We have all the assurance in the World if any thing which is spiritual and inward, is somewhat more than fancy and imagination, that these things are so. As certainly as our Souls are something more than mere Breath, so that inward sense of Religion (which is properly Religion as the other is the Man) is real and something besides imagination or outward talk. It is certain, the fruits of its Obedience and good works do appear without and are seen; but the Root and Principle is within, Conscience towards God: And again it is evident that many do act only by this Principle contrary to their present ease and conveniency in the World. The work of Religion is real and the effect thereof, Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee, Isa. 26. 3. Now indeed this cannot be so perfectly demonstrated to the natural ungodly Man, but the experience is so well known to the happy possessors of it, that they esteem it before all worldly advantages whatsoever. It is so in universally good and sincere People, but than it is surmised, fond hopes and expectations will cause complacency of Spirit; Whereas herein may be observed the difference between the reality of the one and falsehood of the other, for the first will bear all Trial and Examination, and still show forth reasonable and certain grounds of trust and confidence, but the other cannot do this; he must go on in his way, not enduring the touchstone; a convincing Argument, the first is true, the other false and counterfeit.  
Besides there is a sensible growth in Grace and Knowledge, a more confirmed purpose of Obedience, a mortification of sin, an assurance of God's favour and the well grounded hope of Eternal Life, That conversation in Heaven and antepasts of it, that rejoicing and strengthening in the inward Man; All these are as truly perceived as others find exultancy in their honour and esteem in the World, in those vain projects which are doubtful and come to nothing; When there is the promise and word of God for the reality of those afore spoken of. It is but a small pleasure which results from the grasping and enjoyment of temporal things, but that conceit which goes before, those promises of good and the proposed satisfaction whilst but in pursuit, are equally if not more delightful than when the thing is actually, had and present. And yet the first is a mere fantastic happiness (as none of this World is much better) which yet is sensible and pleasing. It is an invisible, but real delight, though it relates to visible and corporeal things: Every scheme of satisfaction Men raise to themselves in this World, they find the first apprehension thereof good and pleasant, which is wholly within. Hereupon they act further, exposing themselves to pain and trouble, and perhaps this is all they will have, for they may be disappointed at last, either by missing the thing they aim at, or proposing to themselves more contentment then realy it hath. Let the ignorant and brutish laugh at inward good and satisfaction, yet the outward deceitful vanities of this World make a show of this, or the Man would not seek after them. Even the pleasures of sense afford most delight to the imagination before hand, for when they touch, they are unsatisfactory and instantly perish.  
If the things we see, handle or hear, are more especially perceived from within, How much more may we conclude of the things that pertain to God's Kingdom, which are purely Spiritual and Invisible, which are exactly fitted to the reasonable Soul, that these also are most real and certain. What the Apostle saith, 1 Cor. 2. 14, 15. is true, but though they may seem foolishness to him, yet let him not judge them to be vain or false, if the natural man might be somewhat recovered out of his State, for by reason alone he may judge there is something in what is here treated of.  
God's faithful People are fully satisfied in their own Hearts of the truth of these things, and may be offended that they are offered for proof, which are so very plain and evident to them, but some are to be spoken unto as Carnal, 1 Cor. 3. 1. to lead them on to spiritual things. But for the confirmation of the Christians Faith, we may thus manifestly conclude; if the first fruits are true, then is the lump also: If the earnest and pledge is certain, so are the greater things to come: If the Scriptures are fulfilled in the Way, as that is known by experience, they will be so in the end: By what God hath already given and done for us, he is faithful that hath promised, he makes good his word in this life, and will do so in that which is to come; this supports in the time of faith and waiting: As the Patriarches received the promises of the 
Heb. 11. 13.  Messiah, and did desire his days, but did not see them: So our Forefathers saw him in the flesh, we do now in his Grace and Revelation, and have known and heard all those things to be exactly fulfilled of him written in the Book of Moses, Prophets and Psalms; It remains that we who have received of his Grace, expect but a little longer till we shall be fully partakers of his Glory, when we shall ever be with the Lord, 1 Thes. 4. 17. We now read, hear, believe and have earnest expectation of these things; but they shall at length be openly revealed, and for ever remain present to us. 
1 Kings 8. 56.  All the mean acts are already done and fulfilled, as they were foretold and promised; and therefore we may well believe and be assured, that what God hath begun, brought on so far, he will perform to the utmost; For yet a little while, and he that shall come, will come, and will not tarry, Heb. 10. 37. All things happen just as they are spoken of in Scripture, in this life of Trial, Faith and absence from the Lord, and then certainly here is sufficient demonstration. Blessed are they that have not seen, and yet have believed, John 20. 29. As to the things heretofore, so further on, Blessed are they that believe, for there shall be a certain performance of those things which are told concerning the day of recompense, of seeing God, and for ever being with him. Your life is hid with Christ in God: when Christ who is our life shall appear, then shall ye also appear with him in Glory, Col. 3. 3, 4. The phrase of being hid is remarkable, for it cannot be made so evident to others: However, it is as sensible to those who have the life of Jesus manifested in them, as any inward act of Religion is to those who have the least apprehension of it.  
Indeed all the other is but the Shell, for the substance of Religion is inward and invisible; which is as certain and apparent to the mind, as outward things are to the Senses. If that may be deceived by fancies and imaginations, so may they by delusions: But whatever is truth approving itself to the understanding and rational part of Man (for this is a distinct thing from the fancy) of this there is as much assurance as what we either see or hear. And still if the Soul is deluded in its proper objects, so the outward and sensitive faculties are in theirs; and then we may as well say ourselves are but shadows and apparitions, the World and all things therein are but a dream and painted show, there is not the least substance in it, which would be a monstrous absurdity and impossibility. If there is any thing real, Religion is so likewise: As God is who made all things, and by whom they subsist; so he made us also to know, glorify and obey him, hath given us power to do many things in relation to him, which is our proper and only end; If that which gives life, can give assurance; If that is satisfied of things of lesser moment, and grounds a full persuasion as to them; much more may we give heed to that full acquiescence of Spirit it hath as to things divine. As sure as God hath revealed himself to mankind in Scripture, and they have a through acknowledgement and abundant conviction within them that it is so, if they would not wickedly struggle against or seek to stifle it, which is to do violence and act contrary to the best of their knowledge and understanding, witnessing for the certainty of these things, which deservedly renders liable to God's Wrath and Indignation. But if they deal sincerely, and seek after God with the best powers they have, which they are required to do, and then they shall find what will demonstrate to them beyond all contradiction, that all things indeed are so which are spoken of in the Word.  
And then to prove that sincere and devout Prayers are beneficial, would be all one as to labour by argument to evince that the Sun shines at midday. They perceive those returns, which Strangers and Hypocrites may call folly and Enthusiasm: Indeed there are some who in a storm of Affliction take shelter in the Sanctuary, or out of a sudden heat and willingness to be saved run to the House of Prayer: And if they do not presently find ease, or lasting inclinations to good afterwards, they are still disquieted and continue in the same mind, making an hasty conclusion that it is the same thing, whether they make Prayers or not. Perhaps the first sort inquire unto God to be rid of the trouble that lies upon them after they have used pleasures, Company, worldly Means, and tried every thing besides for help; and when they will not do, God is the last resort whom before they put of in their prosperity, of such it it is Written, Jer. 2. 27, 28. Judge 10. 13, 14, 15, 16.  
Let others examine themselves, whether there be not remaining iniquities which separate between their God and them. Do they turn from every evil way, and come with a firm resolution to be his Servants? Then they must patiently expect his time. It is a common error, and proceeds from being unacquainted with the ways of God, to think that things are done on a sudden, the Graces of Faith, Trust, Resignation, and waiting are to be exercised. There are to be found examples in Scripture of those who did many things, who rejoiced and brought forth fruit for a season, but miscarried at last; for the promise is to patiented continuance in well doing and perseverance unto the end. Those sudden fits towards good proceed from a selfish Principle, and want of due consideration. They would do all things for themselves, and nothing for God: they are willing to be happy, but not upon his terms, and he discerning the secrets of their heart, it being not right towards him suffers them to go on in their own was, and so they either grow weary or turn aside. Their purposes not being built upon the sure and lasting foundation of Faith and Love sink and fall upon every Wind of temptation; and having not throughly considered how much they must do to be saved, and when they find it to be more than they first thought, they start back and go no further. They would have the time of labour short, but the reward be given quickly: God will not alter his do to gratify any one.  
We must live by Faith in this World, all the days of our appointed time we are to wait till our change come. What is promised at present, is granted now: according to our Faith so it is, and so will be as to what shall be revealed hereafter; There is encouragement and sufficient certainty that our Breath is not spent in vain. The Incense after it is gone off from the Altar presently vanishes out of sight, and after those breathe of the Soul are passed forth the door of the lips they may seem to be lost and gone, but they ascend up unto Heaven to the Vials full of Odours, which are the Prayers of Saints, Rev. 5. 8. Some descend again into invisible but sensible. Blessings, working for us an exceeding great reward against the time we shall be admitted there. For this shall every one that is Godly prey unto thee in a time when thou mayest be found, Psal. 32. 6.  
Let us lift up our heart with our hands unto God in the Heavens, Lam. 3. 41. There is one thing destroys the Nature and Efficacy of Prayer, viz. Want of Attention, wand'ring Thoughts, that heavy yawning and negligent way of devotion; now this cannot be utterly hindered, for the flesh is weak, corruption clogs, a Multitude of outward and sensible objects do press into the mind, The necessary affairs of life are too apt to intermingle with holy things; Yet this being offensive and unbecoming the Majesty of God, Those who love and fear him, will endeavour what they can against it. Look up unto Heaven, and think unto whom ye speak, who dwelleth on High and filleth all things, this will stir up Reverence and Godly fear: With how great awe and seriousness do the Seraphims praise him, Isa. 6. 3. And canst thou pour out words before him with sluggishness and negligence of Soul? Look unto Jesus the Author and Finisher of our Faith, who in the days of his flesh offered up strong crying and tears; And why mayst thou not strive to do so likewise? Call to mind thy past acts of Supplication, how happy it would be for thee if they had been performed in an attentive earnest manner; let this quicken thee the next time to give heed to the present, and use diligence for the future, that no opportunity may slip from thee without effectual fervent Prayer. Say every Sentence with all thy might, for there is no Praying in the Grave whither thou art going. If thou canst mind one, why not another? So a Third, and thus go through thy whole Devotion. Suppose thou wert to die to Night, and make thy Supplications all one, as thou wouldst do then. And though it may be ten thousand to one whither this is thy Case, yet certainly this is and of us all, that we must ere long appear before the Judgement Seat of Christ, to receive for the Good or Evil we have done, so it is near the same thing. Reflect on the gliding Nature of time, and as that passeth on, try to make it as it were stand still by the most intense Prayer, and other Good Works; for all other things fail and perish, when these are done in Order to what shall endure for ever. Do not grudge at the loss of tir●●, for can it be laid out to better purpose? Canst thou with more Comfort give up thy Account for this precious Talon, than so many hours expended in the Worship and Service of God? It will turn to more advantage then worldly Pleasure or Profit, Trade and Employment, idle Company or Recreations, for all these with the living are just ready to be done away, as they are already with those that are gone before. But for what time is improved in the means of Grace and a Life answerable to them, it tends unto immortal Glory. There is more than a thousand years' recompense for every minutes Work here on Earth: For what dost thou come before the most High God? Are they not The things that belong to thy Peace, of greater Concern then Houses or Lands? No Man that warreth, entangleth himself with the Affairs of this Life, that he may please him who hath chosen him to be a Soldier, 2 Tim. 2. 4. It is not said he doth not meddle at all, but doth not involve, plunge himself in, for this is a mighty hindrance to the things of God. There can be no Prayer made unto him whilst the desire sticks here below; and again take it off, and the Man can lift it up to God, his Lot and Portion. And therefore let him drive away all Earthly Cares, or leave them behind when he goes up to Sacrifice. If Prayers are offered up in a right manner, they will stand in more stead than getting an Estate and labouring to be Rich. We should take as much Care in them as others do in their proposed Ends, which quickly come to nothing. The more one is abstracted from the World and present things, he is better enabled for the Worship of God. In private he may shut his Door, endeavouring to keep out all Divertisements. In public, look to himself, not observing others Devotions, and neglect his own: Every Person shall receive the Reward of his own Labour. What others do, what is that to thee? Mind thyself.  
The World imagine this to be flat, dull and tedious; they speak as they find, for it is so where the Heart is unrenewed and under the Power of any Sin. Who are alienated, and Enemies through wicked Works, it is awkward to draw nigh unto God: It is violent and contrary to lift up their Souls unto a pure and Holy Being. But it is not so with them who are cleansed from all Filthiness of Flesh and Spirit, who hate every false way, and in some measure are Holy as he is Holy, and therefore he is suitable to their Desires. Those fervours of Spirit, that Joy of the inward Man, are Riddles and Mysteries to those that pass by, who have only a little taste by lip Labour or bodily Service, but not throughly acquainted what true Prayer is. The Morning and Evening oblation are acceptable to the obedient and devout, as their Meat and Drink; yea, more, as the Gratification of the Soul doth exceed that of the Body. It is an exceeding satisfaction to propose a right and sure end to ones self, and then all the mediate Acts towards this yield present Comfort, and a blessed Expectation. The great end of mankind is God, He is worthy of all they can do for him, of their utmost endeavour to please and approve themselves unto him; For thou Lord art good and ready to forgive: And plenteous in Mercy unto all them that call upon thee, Psal. 86. 5. There is a rejoicing, when we do any thing according to Gods Will, a certain Argument that we were made and sent here for this purpose only. The Sun rejoiceth as a strong Man to run his Race, Psal. 19 5. So it is in all created Being's, We are the disobedient part of the World. Thy Will he done in Earth as it is in Heaven, he left for a standing Petition, who likewise told us, Joy shall be in Heaven over one Sinner that repenteth, Luke 15. 7. When a single Person among such a Rebellious and froward Generation, as the Inhabitants of the Earth are, do begin to do it. The whole Happiness of the World and things therein, is to obey the Law of their great Creator: Every thing in Relation to him is delightful. When we beg good things of him▪ we are assured, he giveth liberally and upbraideth not. Praye● conduces to our present Establishment and Security; it gins and helps towards the true, Perfect and never ending Happiness.  
For Mercies received the just Consequent is to return thanks. 
Of Praise.  Now of God are all things, From whom every good and perfect Gift proceedeth, Jam. 1. 17. there arises up towards him the Duty of Praise and Thanksgiving. We at first judge it a most reasonable thing, to give the Lord the Honour due unto his Name, and ourselves have a strong resentment of Benefits: But than Corruption gins to work, and turn the Stream of our Gratitude unto subordinate and lesser Objects. We are very thankful to the Instrument or next hand that doth convey unto us, but unmindful of the Author and Fountain from whence they all spring. Those Blessings that are become constant and common, which should most set forth the bounty of the great Benefactor, we wrongfully esteem our due and desert; and than whatsoever is more, this is looked upon as an Addition to what was our own, and is taken kindly; Whereas in this we might have seen his Providence, that either furthered or could have hindered this good thing from us: And at last if we provoke him by unthankfulness, he can turn it into a Curse instead of a Blessing.  
When thou hast eaten and art full, then shalt thou bless the Lord thy God, for the good Land which he hath given thee, Deut. 8 10. He first created the Earth with Virtue to bring forth Fruits, and hath given unto Men that power and understanding to Till it accordingly; Who gave them Life and Being to receive these things, and hath allotted to them severally as he will. Yet these being visible and nearest are too often by ignorant unbelievers, more thanked than the Author of all things. The Conduit which of itself is dry, is more had in Admiration, than the Fountain which sends forth the Water. God expresses himself severely against Idolatry. How many Cautions are there lest we Worship the Sun, Moon and Stars, which are useful to mankind; but he made them so. He is a jealous God, and would not that they should draw off the least Glory from their Creator. Much less should earthe● Vessels come in for sharers of his Glory, Especially when his only begotten Son disclaims it, John 8. 50. and so do holy Men, 1 Thes. 2. 6. 1 Pet. 4. 11. Mark 5. 19 Acts 3. 12. Acts 12. 23. Acts 14. 15. Even of temporal and outward Mercies, we have an immediate ascribing them unto Almighty God, the Patriarch Jacob presently ascends above all second Causes. The God which fed me all my Life long unto this day, Gen. 48. 15. He doth not say his Estate or fruitful Seasons, the  of such Friends, Money, Food; but he refers them all higher. In the New Testament he is styled the Father of Mercies, and God of all Comfort, 2 Cor. 1. 3. He gives Gifts unto his Children, whether immediately as spiritual Blessings, which are not in the power of any to give or take away; And therefore to him in a more peculiar manner belongs all the Glory. But for the temporal good things he sends by the hands of another we are to give our most humble and hearty thanks to the Great Master, but in no wise to thank the Servant more than the Master, nor to exclude the Sense and acknowledgement of the Great Lord over all.  
O that Men would praise the Lord for his Goodness, and for his wonderful Works to the Children of Men, which is thrice repeated, Psal. 107. To speak forth his Goodness is that which God delights 
Isa. 12. 4, 5.  in. This Duty is expressed in a public and outward manner, Make known his Deeds among the People, talk ye of all his wondrous Works, Psal. 105. 1, 2. My tongue praiseth thee with joyful Lips, Psal. 63. 5. Make the Voice of his praise to be heard, Psal. 66. 8. Examples of this are Luke 1. 64. Luke 17. 15. Rev. 5. 12. The Holy Ghost by this signifying, that we should speak out when we praise God, and not do it inwardly in a whispering manner, or in a Corner, as if we were ashamed of what we did. It is not said thus concerning Prayer, for there the inward reserved way is rather commended, Mat. 6. & 1 Sam. 1. 13. But the great things God hath done for us, they should be showed forth amongst Men. There is no mention in Scripture of giving thanks only in secret, but in the Assembly of the upright, and in the Congregation, Psal. 111. 1. And also among others, that they may be brought over to partake of the Goodness of the Lord. Nothing but Praise breathes forth through every Verse of the Book of Psalms, or something which may be matter and occasion thereof: It is inculcated throughout the Old and New Testament, This People have I form for myself, they shall show forth my praise, Isa. 43. 21. The Earth hath he given to the Children of Men, Grass and Herbs are for Beasts, and both for our use. And what were we made for, but to Confess openly the Glory and Greatness of our Creator, to see and consider this vast Fabric of the World, to admire and magnify that God who made it. But ye are a peculiar People that you should show forth the Praises of him, who hath called you out of Darkness into his marvellous Light, 1 Pet. 2. 9 Here is yet more matter of Praise, and also to encourage free Obedience; for to live only for a short time would not be altogether so much, though God oweth nothing to his Creatures, and as he brought them out of nothing, so he could turn them to nothing again; But he hath given most full assurance, that we shall have and see greater things than these. The Bread of God is he which cometh down from Heaven, and giveth Life unto the World, John 6. 33. That Revelation to mankind by Christ Jesus, all those unspeakable Mercies contained in him, The means of Grace and hope of Glory, do justly require such abundant Exaltation of our God, that our Soul and all within us cannot worthily Praise him.' This would take up all our Life-time here, as it will the whole length of Eternity. As for Preaching, Prayer, and the Sacrament they shall cease, when we shall perfectly know, and be obedient unto him; when we shall have the full Accomplishment of our desires; When we shall see him Face to Face, whom we now remember, but Praise abideth to eternal Ages. I will be bold to say, When we shall be invested with this exceeding and enduring Happiness, our thanks will not be so much; now is the only time of Faith and Thanksgiving, This is the only day to magnify our God, for giving unto us exceeding great and precious Promises.  
Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in Heaven and in the Earth? Psal. 113. 5, 6. He who made, doth now preserve, govern and dispose of them according to the good Pleasure of his Will. So we are to acknowledge and offer up thanks for all his Mercies, and wonderful Works towards us: Whether in Relation to Soul or Body, this Life or that to come. It is an imperfection of ours to judge any Mercies to be small, for God gives nothing unworthy of his Majesty, but the littleness is in ourselves, his Mercies are fitted to our mean Capacity. Knowledge and Instruction are not imparted to Horse or Mule, neither are we to expect the understanding of an Angel, for our present Condition could not bear it, According as his Divine Power hath given unto us all things that pertain to Life and Godliness, 2 Pet. 1. 3. Even what belongs to this dying Life and vile Body, yet there is such a necessity and Connexion of them in order to greater, that they call for our most humble and hearty thanks. That prepares for an immortal Being, and we have all our Treasure in this earthen Vessel, which also is to be changed and made Glorious and Incorruptible. In our Body every Bone, Artery and Vein is Subservient to the whole; so the manifold Blessings of God are for our present and eternal Good. Giving thanks always for all things, unto God and the Father, and in the Name of our Lord Jesus Christ, Eph. 5. 20.  
This is a most just and reasonable Command, notwithstanding it may seem odd and precise in the sight of the World when done as to common things. But if it were not thus esteemed, the Duty would not be so Excellent; for that more appears when one is contented to suffer shame, and be accounted strange and ridiculous only for the sake of God. It seems uncouth through 
Zech. 3. 8.  disuse, and because it is not generally Practised: The want whereof is through Pride and Sullenness, disobedience and ungodliness, ignorance and unbelief, which in these corrupt times bear sway over the greater part of mankind: But if these wicked hindrances were removed, there would be giving of thanks at all times, and in all places from the greatest to the least. A Son honoureth his Father, and a Servant his Master, Mal. 1. 6. Themselves would not like to have a kindness and good turn requited with slight, Forgetfulness and Ingratitude. But they do not perceive the Goodness and Mercies of God, as they do other things which come from one another, which they bring, take, Or get by their own Power. Let any one that imagines so, stand forth 
Deut. 8. 18.  and answer. Who made him to be a Man, and gave him Power to do whatsoever he doth? What hast thou, that thou didst not receive? Now if thou didst receive it, Why art thou not thankful? One cause is (what is of all Irreligion and Wickedness) that thou hast these things nevertheless. God is kind to the unthankful and evil, Luke 6. 35. (observe who is ranked first) and therefore they remain so. If God should make known himself and his Works a little more than he hath done already, there would be no Trial of any one's Submission or Thankfulness. Because now he would prove whether Men will bless his Holy Name, therefore they refuse. But let such know, they may have their good things and Consolation, and hence pass to his Judgement Seat, of whom they have been unmindful and sullen. Hear ye, and give Ear, be not Proud, for the Lord hath spoken, Give Glory to the Lord your God, before he cause Darkness, and before your Feet stumble upon the dark Mountains, Jer. 13. 15, 16. If I may use such a familiar Phrase, Do but behave yourselves Civil towards God in this World, that you may meet him with Comfort in the next.  
Let us offer the Sacrifice of Praise to God continually, that is the Fruit of our Lips, giving thanks to his Name, Heb. 13. 15. This is no hard thing. It is so small a Duty, and under the Majesty and Greatness of God, that we need an express Revelation, to assure that he accepts thereof. If himself had not said, Whoso offereth Praise glorifieth me, Psal. 50. 23. A considering Person could not believe it, for he might easily think thus; There is more distance in respect of Superiority between God and Man, as between Man and Flies: Now if they should buzz forth in Commendation of us, What Glory would it be? God is gracious and infinite in Condescension, If he doth set his Heart upon Man, Job 34. 14. That he doth at all look upon our low and mean Services. He is Glorified in all his Works, and this with ordering our Conversation aright, is the utmost we can do. Or who hath first given to him, and it shall be recompensed to him again? Rom. 11. 35. But he hath first given unto us, and expects the return of good words to our Maker. Only acknowledge and Confess with the mouth what we have received, and have  towards him, and speak out of Things truly as they are. Lord, Who would not Praise and magnify thee? Forasmuch as among all the Being's of the World, there is none like unto thee, thou art the Maker of all, and they from thee. Thou art worthy, O Lord, to receive Glory and Honour, and Power, for thou hast created all things, and for thy Pleasure they are, and were created, Rev. 4. 11.  
The larger Potsherds of the Earth lifted up with Pride and Vanity, do not value nor mind the good Expressions of a Beggar and a mean Person, though they believe it to be sincere. 'Tis their Sin and Weakness to slight their Brother of the same likeness, and as much a Man as themselves, with all the Privilege and Advantages of humane Nature. But God is not like unto them; He that first made, doth not forsake the Work of his hands, Psal. 138. 8. 1 Sam. 12. 22. Isa. 44. 21. He is pleased with, and hearkens unto the Voice of his Children. He who form them after that manner, and for this purpose, doth accept the Fruit of our Lips.  
They that know God, and have such raised thoughts of him, as his visible Works do set forth, are apt to doubt, that he who is so much above and greater than mankind, should at all mind them, they being little and below his Cognizance: But Scripture doth most evidently satisfy to the contrary. There is the very Image of the Godhead upon ourselves, and a Capacity to know and Worship him, all which give perfect assurance that we are related, and the Objects of his Concern. That 〈◊〉 doth, and will punish the World for their Evil, and the wicked for their iniquity, Isa. 13. 11. is manifested when his wrath is kindled a little, for sometimes Punishment doth begin to seize on the ungodly Sinner, even before he goes to receive the full recompense of his do. By that abundant Misery which is every where, he doth let all the Earth know, that he hath indignation against Sin, and this the place thereof. Again on the other hand, By seeing the felicity of his Chosen, by that little taste of Happiness he gives unto his dutiful Children, He doth thereby assure, that he designs to bring them unto greater, to encourage here, and reward hereafter. Their affliction and trouble doth manifest the Sin, even these have; They are chastened of the Lord, that they should not be Condemned with the World, 1 Cor. 11. 32. That liberal Provision and plenty the Evil and unthankful have, is for Trial or Retribution; for even these do some little good. So that a Man shall say, Verily there is a reward for the Righteous: Verily he is a God that judgeth in the Earth, Psal. 58. 11. The Lord looketh from Heaven: He beholdeth all the Sons of Men, from the place of his Habitation, he looketh upon all the Inhabitants of the Earth, He fashioneth their Hearts alike, he considereth all their Works, Psal. 33. 13, 14, 15. God doth care for us, and we have to do with him, Heb. 4. 13. notwithstanding his infinite Greatness, for he hath been pleased to admit thereof.  
The Word, Prayer, and Praise do keep up this astonishing intercourse. They expel the former Hatred, Aversation and Strangeness. Can two walk together except they be agreed? Amos 3. 3. But they may, when they are. Acquaint now thyself with him, and be at Peace, Job 22. 21. Abraham was called the Friend of God, Jam. 2. 23. Many like say the Holy Ghost makes use of as may create Humble Boldness and love to him. There is nothing affrightful in him to good Men, but perfect love casts out Fear, 1 John 4. 8. When this once gins to be established and rooted, it is no harshness to make mention of his name; then to talk and think of him must be exceeding delightful. The very reason why natural and disobedient people cannot endure to hear or speak of God is for want of what is here mentioned; and they judge of others by themselves: But examine yourselves, is there any torment to speak of what one loves? There is such a thing as love of God; if themselves would turn from every evil way and come near●● they might be happy partakers, and not only conceive but be sensible thereof. It is the whole required of Man to love God with all his Heart, all his Soul, all his Strength, and all his Mind, to love him better than any, yea, all things besides: As much as he can, and to use sincere endeavours to love him more. The first thing to be done before any can come unto that, is to hate evil, Psal. 97. 10. And then we may love the Lord, which gives a delicate relish of every duty we own unto him; O how love I thy Law? it is my Meditation all the Day, Psal. 119. 97. My Meditation of him shall be sweet, I will be glad in the Lord, Psal. 104. 34. My Mouth shall be satisfied with Marrow and Fatness, whilst my tongue praiseth thee with joyful lips, Psal. 63, 5. Praise ye the Lord, for it is good to sing praises unto our God, for it is pleasant, and praise is comely, Psal. 147. 1.  
But God commendeth his love towards us, in that while were yet sinners, 
Of the Sacrament.  Christ died for us, Rom. 5. 8. Now it is just and reasonable that wonderful and gracious works should be had in remembrance. To this end our Lord instituted the Sacrament of his Body and Blood that we may call to mind, the one was broken, the other shed for us to obtain the forgiveness of our sins. This do in remembrance of me, Luke 22. 19 Here is a positive command, and the refusal is an act of Disobedience; It is called by his own name, the Communion of the body of Christ, and the communion of the blood of Christ. 1 Cor. 10. 16. The Psalmist seems to have intended it in a prophetic Spirit, when he said, I will take the Cup of Salvation, and call upon the name of the Lord, Psal. 116. 13. So that it may be applied to this, Every transgression and disobedience received a just recompense of reward, Heb. 2. 2. Again, He that despised Moses Law, died without Mercy, Heb. 10. 28. That Soul which did not receive the Passover was to be cut off from his people; And ought not the 
Mark 12. 6.  Son of God himself be as much reverenced in the Commandments he gave us? Did he not work for us a greater Salvation, than the other did for our Forefathers in delivering them from the Land of Egypt? May it not be fearfully expected, that those who either contemn or wilfully neglect this divine institution, shall not be admitted into that eternal inheritance Christ hath purchased for us? And where I am, there shall my Servant be, John. 12. 26. But he is none, who will not do the things Christ saith and commands. Let all consider of this and fear, and lay hold of opportunity for this duty.  
That of 1 Cor. 11. 28, 29. should not keep people away, for this is a certain Rule, That if one truly reputes, and discerns the Lord's Body, that is, esteem it more than common Bread and Wine, he can never eat or drink unworthily. A common and ordinary capacity doth not judge of more than he sees or handles: Indeed there are too many, especially in Country Towns and Villages that are sunk into gross Ignorance and Darkness as to spiritual things; who was in the fault, will be judged at the last day: There being throughout our Land like Priest, like People, both backward and unwilling, the one to give, the other to receive instruction. Yet any one that is a Man and reasonable Creature (otherwise he could not do the common business of life) may conceive thus much, that God is, who made the World and all things therein; The Bible is his Word, and whatsoever is written therein, is most true and certain: When this is heard or read sincerely, it will by degrees let in more Light into his Soul: Especially if he goes to the place where it is Preached and Expounded. He may come to understand the sense and meaning, for the Scripture in necessary things is very plain, and then to conceive thereof in his mind. There he may learn that under the old Law God instituted many Ceremonies, and required the punctual observation of them; and though the beggarly Elements and carnal Ordinances are done away, for they were Types of Christ our Passover who is now risen; yet since his supper is ordained to be kept in perpetual remembrance, it must be by that way and manner himself hath prescribed.  
As Parchment and Wax are little worth of themselves, but yet useful and significative of conveying Land one to another; So our Lord may Minister unto us his grace and benefits by the outward signs of Bread and Wine; and when they are received in this Ordinance, they are more to be esteemed in respect of the thing signified, then in our common eating and drinking. The Bread broken sets forth how the body of our Lord was torn upon the Cross, the Wine poured out puts in mind of his side being pierced and the shedding of his blood. As often as ye eat this Bread and drink this Cup, ye do show the Lords death till he come, 1 Cor. 11. 26.  
The like Figure whereunto even Baptism doth also now save us, not the putting away the filth of the Flesh, but the answer of a good Conscience towards God by the resurrection of Jesus Christ, 1 Pet. 3. 21. That is, not so much the sprinkling or dipping in Water as the thing signified. The Apostle doth not speak to exclude it, for himself used it, and so did the other Apostles who had the Spirit of God, and all the Church down ever since. Now there is the same prejudice as to that, What doth the mere Water signify? They might have put the same question to the Apostles themselves had they been in their time, or to our Lord in the institution of his Supper: There is not so much only in the outward sign, but there is in the thing signified.  
Many remain still in Ignorance and Sin, but if they would be saved, let them come out from among their Sheep and Oxen, and lift up their eyes to Heaven, considering who inhabits there. They must not always be confined in a Barn, or with Saul hid themselves among the Rushes, or be wholly taken up with the little things of this short life, for they are called out and invited to receive a Kingdom. This is spoken in good earnest: Your only end of coming into this World is to serve God, and to know the things pertaining unto him, and hence to be translated up to receive it. If they do that for a while, they will at length perceive there is something more in the Ordinances, than what they at present imagine through the darkness and blindness that is in them; None can think slightly but who do not understand. If they do really believe on Christ, it would seem no strange thing to come unto his Supper.  
The Man is to raise up the highest Love for God and his Christ, Remember the holy Covenant that hath passed between them, with a continued firm steadfastness and sincere purpose to perform the same. He may refresh and strengthen his Faith, especially on the Death of our Lord, and the Truth of his whole Gospel; he is to lift up his So●l in the most hearty Praises and lively Devotions where is a constant ●ear and obedience to Almighty God, if he comes unexpectedly where the Sacrament is Administered, upon a little examination and reverence of mind he may receive. But where he hath notice before hand, and he may lay aside some of his Worldly Business as this may be done thrice in the Year at least, there let him not approach to this Holy Mystery without Solemn preparation before, for it is altogether of as high a nature, and deserves as great reverence as the Passover of Old. We are always to have Oil ready in our Lamps, but then we should trim and make them ready at the meeting of the Bridegroom. It is not an humbling or carefulness for a day, nor a fit of holiness for a Season only, for this is the practice of them Who are Foolish, Disobedient, Deceived, serving divers Lusts and Pleasures, Tit. 3. 3. who fond think to make atonement by this Ordinance, not considering that some will be rejected who have eaten and drunk in Christ's presence, Luke 13. 26. But a due preparation consists in a constant course of keeping the Commandments of God; There is a building up in our most holy Faith, and a progress in the Christian Life, so that whosoever is sincere and willing as to that, may partake of this Supper to his comfort and benefit.  
Give not that which is holy unto Dogs, is the express command of the Master of this Feast; Since the Church hath been remiss to this thing, and promiscuously admitted all, the Sacrament is become common and disesteemed; When she kept to the rules of our Lord, people were earnest and desirous to come, and sorrowful to be kept away.  
If the Government of God over the World were not in a manner made precarious by those who take upon them the Office and Administration thereof, Men would be more willing and obedient under it. Neither would themselves be so contemptible and base among the People, if they had kept up that authority in word and power which the Lord had given. When a thing stoops or becomes easy, the consequent is to trample upon and not care for it; they are to answer before him, who in their several Generations have thus managed the cause of God. They have not done according to their direction in his Word, for that is with Authority, and would if truly Preached, command the most Rebellious and Proud hearts of the sons of Men. God is greater than Men, and as those who exercise Authority, would not suffer it to be brought low, neither should his Kingdom and rule over them diminish. Truth was once established in the Earth, the Kingdom of God was once set up with Power; but now through the treacherous yielding of the supporters, it hath been long falling away and loses strength. God is not the least beholden to his Creatures for serving him, as Gen. 4. 7. So afterwards his Commandments are given in a Majestic and Authoritative manner, Exod. 20. And though the stubborn Sinner saith in his heart, which he Manifests in practice, I will do this and that just contrary; yet he shall be answered again in Plagues and Punishment. In like manner did the Lord Jesus give out his Commission of Teaching; Go ye into all the World, and Preach the Gospel to every Creature: He that believeth and is Baptised, shall be saved; but he that believeth not, shall be damned, Mark 16. 15, 16. If People do their duty, it is accepted; if not, they are to expect the danger: There hath been a wonderful deal of begging, yea, moreover civil Authority must be called in for aid to bring Mankind over to the ordinances of their God, and all will not do. When their fear towards him is taught by the precept of Men, they may come to perform such a Worship as is described in the foregoing part of the verse, of drawing near with their Mouth, and honouring with their lips, but have removed their heart far from me, Isa. 29. 13. and that cannot be hindered by all legal constitutions. What Glory is it unto him to have a mere outward and feigned submission? If all things were done only according to direction in Scripture, if there was sound Preaching which maketh not ashamed, we should see other effects of it, even in this degeneracy and corruption of Times. Notwithstanding the conceit of Humane 
* Isa. 29. 14.  Wisdom in opposition to the Divine, yet those ways which are only of Gods ordaining are much better for carrying on his Work and Glory, than the pretended helps Man fancies of his own invention. Those who are concerned herewith, may know what they have to do, and remember that Judgement Seat of Christ they must appear before; they are going out of the World, as their predecessors already are.  
O that Religion which hath been so long declining, might flourish once again! Ye that make mention of the Lord, keep not silence, and give him no rest till he establish, and till he make Jerusalem a Praise in the Earth, Isa. 62. 6, 7. That the Church Militant on Earth might be more Pure, Universal, Bright, and excellent towards the consummation thereof; for now it comes near to be Triumphant in Heaven: We have the Grace and Word of God which are sufficient to accomplish it, and it is left to us whether we will do thereafter, as we might if we would. Every one may sincerely strive for his part and to the utmost, and then the whole will be done: As it may by reducing the Ordinances of God to their right use, purging out the Old leaven, and taking away that corruption which hath been so long in them. In our good undertake, God shall bless us, and all the ends of the Earth shall sear him, Psal. 67. 7. By the help given and that is further offered us, by the way shown we might do great things if we would shake off unwillingness and Sloth. Then labour and be diligent, and the Blessed Work would begin; Things may be brought to such a pass, that all shall know the Lord from the least of them unto the greatest of them, Jer. 31. 34. Heb. 8. 11. They may come to discern what is pleasing unto him, and do thereafter, that it may be well with them and their Children for ever.  
Cry aloud, spare not, lift up thy Voice like a Trumpet, and show my people their Transgression, and the House of Jacob their Sins. Yet they seek me daily, and delight to know my Ways as a Nation that did Righteousness, and forsook not the Ordinance of their God, they ask of me the Ordinances of Justice, they take delight in approaching to God, Isa. 58. 1, 2. Even at this time they go by Multitudes unto the House of God, and are constant to hear his Will, they are inquisitive after it, and make a show to observe it, and as if they had not departed from that established order of things he hath set up. There is as much Profession and Devotion in the World as ever; But if it is out of a right Principle of glorifying God, than they will hearken to any thing which tends to that. Nay, if it be out of mere selfish saving the Soul, and are endued with real Wisdom, and they would not be willingly amongst those many who will seek to enter in at the strait Gate, and shall not be able, Luke 13. 24. Then I say, themselves would be gladly informed if there may be any mistake or deceit in this matter; in those times of general backsliding and revolt from God he speaks of by his Servants the Prophets, there was as much of his visible and outward Worship as in these days. They did cry out, The Temple of the Lord, the Temple of the Lord, Jer. 7. 4. and did frequent it as now people are zealous to go to Church, or such a Congregation. But that stubbornness and disobedience in the heart, their sinning which they would excuse and make atonement for by this way, did justly make God angry, and to abominate their Hypocrisy. When the outward duties (as it is with some) do make up the whole of their Religion; Who know not or do not practise any thing more than going to Church, hearing Sermons, using Prayer, receiving the Sacrament; all this is but vain, and will signify nothing; for these are means of Grace and in order to something more. Now it would be strange (though common with many) to be hearers of the Word and not doers of it deceiving their own selves, Jam. 1. 22. So is Praying to comply with God's Will, and yet not endeavouring to do so; or to Remember the Covenant in Baptism, and yet not observe it, or only with slight purposes and resolution at that present time, when the words thereof are to Obediently keep Gods Holy Will and Commandments, and walk in the same all the days of our Life. It is mocking and dissimulation with God if they do not sincerely labour after, what they seem unto him with their lips and outward gesture to desire.  
Indeed the Ordinances are part of the Commandments of God; we use them out of Obedience and Homage unto him; He commands to hear his Will, to call on Him, and to receive his Sacraments; but then there is a further reason of all, to make ready a People prepared for the Lord. It can hardly be expressed how averse our Nature is God and the things of his Kingdom, how hard it is to cleave unto him as he requires, and how easy it is to fall away and start aside. Only take heed to thyself and keep thy Soul diligently, lest thou forget the things which thine eyes have seen. Take heed unto yourselves lest ye forget the Covenant of the Lord your God, Deut. 4. 9 23. The outward duties put in mind of this, and are to be retained all the days of our life, for whilst we are here in the body, Temptations from without and Corruption from within would betray us into sin and forgetfulness, unless prevented by that Grace which is conveyed through these means. Our goodness would be as the morning Dew, or as an early Cloud so soon passeth it away, we should soon become Barren and Unfruitful, unless God was pleased to instil more daily through his Word and Ordinances. My Doctrine shall drop as the Rain, My Speech shall distil as the Dew, as the small Rain upon the tender Herb, and as the Showers upon the Grass, Deut. 32. 2. Otherwise the manifold Solicitations and Objects of this World would be apt to scorch and make us fade even in our good Ways, but that received in, renders the Vineyard meet for our God. If his Word falls upon the dust of the Wilderness, or Stony and dry places, it may seem lost and ineffectual, not for want of Worth and Excellency in itself, for it is the same Rain there; but the incapacity is in the subject which doth not profit, because it is not mixed with Faith in them that hear it, or they suffer it to run off again as useless Water.  
But if it takes Root, there succeed those accomplishments of the inward Man, and there spring up the Fruits of the Spirit. That the Soul may be renewed according to its first Creation from whence it was fallen; But now it is to be restored to the likeness of God, and become partaker of the Divine Nature, The old corruption may be in a great measure taken away or subdued, the seeds of good may be cherished and grow up into acts and habits of doing well.  
Were Men assured the things of God were for their Happiness, they would be for them; they are indeed called the things that belong to our Peace, but that is hereafter; they make a promise of safety, when no danger is seen; but now they seem to trouble and disquiet.  
Much hath been said already as to every part of this surmise; And what if the carnal Man should be gratified yet further, and it could be made probable unto him, yea clearly evidenced, if he would try what is here affirmed, that they are for our present good also. Let him ask those who have had experience of the Way of the Lord, who have trodden the Path of Peace: If they be thought partial Judges in their own Case, let him inquire from himself, or others of the way of Sin and Wickedness. He can find nothing from those who have been throughly practised therein, but outward Smiles, for they can give no true Commendation, but Silence, sad Wishes, Hypocritical Looks do betray their inward dislike and sorrow of heart. The open Testimony and Acknowledgement of the first concerning the excellency of his; the others feigned Laughter, deep Silence, or vain drol-Drollery would weigh somewhat with a Wise Man, concerning the Goodness of the one, and Suspicion of the other. They have various and different Effects in the Persons of Men, but if moreover he would diligently examine the Nature and Reason of things, and find them accordingly, If they are both the same in Speculation, and also in Practice (for these go together in things Divine, when they are rightly understood and univerversally complied withal) What can be more desired for the full Satisfaction of a prudent and considering Man? If he sees others already at Peace, who have went the same way, and also can be justified from the very thing; And further might be seen, felt and understood within himself, if he would make a through experience, and continue it for some time. What is for our Good, Peace and Benefit, hath a show at first of Evil, disturbance and inconvenience; this frightens the Foolish Nature of Man, who doth not perceive what is hidden under the different disguises of things. The mere outside and covering is the least, but thought should be had to what is substantial and within.  
In short, Good is Happiness, and Sin is Misery; the more a Man hath of the one, and less of the other, so he hath the blessed Effects, and is freed from Vexation. Whosoever is born of God doth not commit Sin, for his seed remaineth in him, and he cannot Sin because he is born of God, 1 John 3. 9 And then he hath not disturbance nor Restlessness of mind, neither is he in danger of the Punishment to come.  
In Truth, we do many times disquiet ourselves in vain, being vexed for, and desiring we know not what: But this proceeds from the evil of Ignorance, a want of understanding the Nature of things, which would take away all this Misery. A right understanding puts upon diligence and endeavour to provide ourselves, so as to keep off the Evil and obtain the Good set before us. And we are not perplexed with those common things, which either do not at all, or not much concern us. What Solomon saith, In much Wisdom is much Grief, and he that increaseth knowledge, increaseth Sorrow, Eccles. 1. 8. That is, When it is only confined to the things before us, and of this Life, for than it quickens the Resentment of Miseries here, and finds out no Remedy: But if extended further, as the Excellency of the knowledge of Jesus Christ our Lord doth, there it mitigates the Vanity and Vexation of the present by hope of better things hereafter; satisfies of our imperfect State, in order to being made Perfect; and prompts to the doing of all things, to make that sure unto ourselves. A little smattering of knowledge makes more miserable, but if throughly improved and stretched out to its due pitch of Gospel Revelation, the succeeding Eternity, and as it enters within the Veil, there it is a necessary help, and if throughly complied withal, it will secure us of the blessed End.  
The first Man is of the Earth Earthly, the second Man is the Lord from Heaven. As is the Earthly, such are they also that are Earthy: and as is the Heavenly, such are they also that are Heavenly, 1 Cor. 15. 47, 48. As Man was made in the image of God, which was chief in Holiness and good upon his Soul, from which he by Transgression fell; So when he is born again, he is transformed into the Likeness of his Creator. Whilst on Earth he ascends as it were into Heaven, the place of perfect Felicity, as this is an intermixture and imperfection of both, that below is of deplorable and absolute Misery. The utmost Happiness which only arises from the things here, makes the Soul cleave unto the Ground, and at last sinks into the lowest Hell; but the true, as it came down, ascends again; Like Stocks planted by our Heavenly Father, which are grafted and shoot forth into Trees of Immortality. What is begun here, God is pleased to add, that it may grow, till it reaches above the Clouds, and is perfected in the Regions of Bliss. The one is Earthly, Sensual and Devilish expressed in its three Degrees of sinking, till it comes to the lowest. But the Wisdom that is from above is first pure, then Peaceable, Gentle and easy to be entreated, full of Mercy and good Fruits without Partiality, and without Hypocrisy. And the Fruit of Righteousness is sown in Peace, of them that make Peace, Jam. 3. 15, 17, 18. In the time of imperfection here, we begin to lay a Foundation, which will be builded on, and made consummate in the Heavens. Be ye therefore perfect, even as your Father which is in Heaven is perfect, Mat. 5. 48. As he which hath called you is holy, so be ye holy in all manner of Conversation, 1 Pet. 1. 15. And every Man that hath his hope in him, purifieth himself as he is pure, 1 John 3. 3. We are sincerely according to the Grace and Power given us, to imitate him in all his Communicable Attributes and Excellencies. All our Happiness should tend upwards, or otherwise it is a vain show and deceit; for assuredly as we hope that we might be Partakers of his Holiness, so we must expect to be Happy, as he is Happy. It was an excellent Act of the Old Heathens (to the shame of Christians, who seek for boasting) in taking upon them the Name of Philosophers, that is Lovers of Wisdom, for they said truly, none but God should be called Wise: So he is styled Only Wise, Rom. 16. 27. Our Saviour checked one for calling him Good upon the same Reason. In like manner none should be called Happy (which is the Comprehension of all) but we are in the way, and do endeavour after Happiness only; And when we shall come there, we must with the four and twenty Elders fall on our Faces to ascribe Greatness and Blessedness unto our God only; for he hath created all things, and of him are all things, and they do but partake of his Fullness, and all they have is from him.  
But hold we are now in the way, and therefore are to be more careful about this, then what shall be at the End. We should know, and do what helps toward this perfect Happiness. The Goodness of a thing lies in its right Temper and Equality; Health of Body consists in a due Circulation of the Blood, in the even and usual Proportion of moist and dry, hot and cold. So there is Peace in the Soul, when the understanding doth its Office, the Desires and Passions keep still in their just place, and each doth what he should do: For if they do nothing all, (as it is the wretched Condition of many? Whose Soul as it were sleeps in the Body, just keeping Life and Sense, who in Laziness and Sloth do rather snort then live out their days) this deceives into Misery. It hath a show of Peace, but it is Stupidity, descends into the lower parts, and utterly hinders from coming up to Heaven. And this (though it makes no such great noise) is the Destruction of the World; their refusing to exercise that Ability God hath given them, either by not using the powers of the Soul, or not doing it to the utmost on its proper and excellent End. Wherhfore is a price put into the hands of a Fool, and he hath no heart to get Wisdom? Let the latter sort consider this Command of our Lord, strive to enter in at the straight Gate, for many, I say, will seek to enter in, and shall not be able, Luke 13. 24. Do but really endeavour according to what thou canst; for not those who Strive, but Seek, that is in a careless and negligent manner, who miss thereof. We being now in the way to the Rest that remaineth for the People of God, must go on and be travelling; or we shall never come to it. Again, all things succeed well when they keep within their own Station and bounds, and move according to their several kinds; more than this is Confusion and Disorder, I●ss is lying still and involves in the doom of unprofitable Servants.  
In the things Commanded us, some may seem to thwart our Nature, yet only as it is corrupted; but they are not contrary to it, when considered in its Original purity. If any thing seems harsh and irksome, it is to better and to advance, to heal that which was sick, to restore the fallen, to recover sight to the blind, to give Liberty to the Captive. It is reasonable to undergo a little trouble or inconvenience in order to a greater Good; that also is in ourselves, for we sinned with our Father, and have since added fresh Provocation to his Disobedience. Now the Law is ordained to help and retrieve the Condition of poor Man, that he may come to himself, Luke 15. 17. take Care that he do not sink below himself, to bring him into his due posture, and then to raise him yet higher. By setting before us, and then stirring us up to endeavour after those great and precious Promises, that by these you might be Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust, 2 Pet. 1. 4. First to make us Men, and then to be as Angels, and thence to be translated into a Greater Similitude unto God himself.  
The End of the Commandment is Charity, out of a pure Heart, and of a Good Constience, and Faith unfeigned, 1 Tim. 1. 5. Love to God and Men, a right inward Disposition of the Soul is the whole required of us. There are indeed some things given to prove our Love; Obedience and Faith; Of this sort are the Precepts of Self denial, Taking up the Cross, hating Father and Mother, subjecting ourselves unto Persecution, rather than offend God. This exercises Faith and Love in a high Degree, because we endure real, present and visible inconveniences, only out of Respect to him that is invisible, for future, but certain Rewards. Even now he gives Grace and Strength to bear, hereby assuring he will give Glory and Recompense hereafter. God doth by inward Consolation or outward Help, arm his Servants against all Sufferings. There are none of his Commandments (though they may seem austere to the ignorant and disobedient) but tend to the Happiness of those, who do thereafter. God is good to all who believe, wait and trust in him. But these are extraordinary Precepts, which are (as Abraham's offering up his Son) that the Trial of us might be more perfectly had, to which particular chosen Ones are called out. They happen only at some Seasons according as his Gracious (for so I will call it here) Providence is pleased to Order. Persecution, Reproach, Losses are not all the days of our Life, these are shortened for the Elects sake. For the Rod of the wicked shall not Rest upon the lot of the Righteous, lest the Righteous put forth their hands unto iniquity, Psal. 125. 3. they also are but Flesh. There is a taking up the Cross daily, Luke 9 23. but that may be understood of a Preparation against it, or a suffering in lesser inconveniencies; Yet still it is so ordered by the Goodness of God, that his Servants may pass the greater part of their time in Rest and Quietness. If they have Evil returned for Good, this doth not arise from the Commandments of God, but from the iniquity and perverseness of Men. Those are good and reasonable, but the inconvenience Springs from the Malice and ●olly of others; Take away that, and there would not be the least outward harm in obeying God. The greater Persecution arises from hence, for it is not through following of good only, if they keep that to themselves: The wicked may hereupon conceive secret Rancour and Indignation, yet this doth not commonly break forth into open violence. But then for the other part when they come to meddle with the People, to tell them of their Transgressions, and seek to reform them, this was the unwelcome Message that stirred them up to Hatred and Cruelty. Now consider the thing abstractedly, a King sends a Messenger to his Subjects, to acquaint them of the Violation of his Laws, He would have them make acknowledgement and do so no more, than they shall have Protection and Peace, otherwise they shall be destroyed. As God is greater than Man, Why should he be hardly thought of, for keeping up his Government over the work of his hand? Wherein is his Messenger to be blamed? What fault is he in for doing only what he is Commanded to do?  
It is secretly conceived, that Religion is prejudicial to the Happiness of mankind, in that it is the disturber of Society, and an hindrance to the Peaceableness thereof. This meddling vexing Humour spoils all: What Reproof is to private Persons, that is faithful Preaching to the public; They fancy, it serves only to terrify and disquiet Men. But as all Government and Community is founded on Religion, the difference of Good and Evil, right and wrong: These would be mere Words only if not attended with Rewards and Punishments; And these would not restrain neither, if not for God and the Conscience of Men, as also their Concern of a succeeding Eternity, for otherwise Rapine and Injustice, discontent and weariness of Life would Attempt strange things. And therefore the Wise Politicians and ungodly Men of the World would just have so much Religion, as to prevent this and no more. But what unworthy thoughts have such People of Almighty God, that his Service must be brought down only to their purposes, his Kingdom and Dominion over Men, must come under theirs, whereas it is now in its due place of Subordination unto that of God. How do a small number of Grasshoppers here in the Earth think of, and would do towards the Great Lord of the World? How do Men that shall die and must appear before him in Judgement, demean themselves towards him, now they are but a little while in the way? It is strange, there should be any such Pride or Rebellion of Heart in Christendom, yet there is more here as may be perceived by the wicked Talk of some, then in the Nations which have not known God. To silence the Blasphemy of these, and to allay the thoughts of Heart: Consider, That all ungodly Deeds, and all hard Speeches against 
Judas 15.  the Lord, are for want of a perfect understanding of him and his ways. Let them reflect, who it must be that made the World and all things therein, and then speak lightly of him if they can; Let them observe that great Order which is in every part thereof, and then they can never conclude him to be a disturber of Affairs here below. 'Tis only the abuse and non compliance with Religion that is the disturber of the World. Those who do violence to the Law, Zeph. 3. 4. and pervert the Gospel, Gal. 1. 7. Bring in confusion and every evil work. There is an inclination in the Nature of Man to accept of God's terms, to arise and be saved; and he not giving way throughly unto that, is vexed and troubled. 'Tis Hypocrites, Partial Christians, and those convictions of wicked ungodly Men, not knowing what to do, which is the Disturbance of the Inhabitants of the Earth. Let God be true, and every Man a Liar; surmise what we will, all the evil is from ourselves, but we have that abominable disingenuous way of taking it off from ourselves, and would with our Forefathers impute it somewhere else, by this owning we are the Children of him and partakers of his Corruption. Whom would we plead 
Gen. 3. 12.  with, or excuse ourselves before? Are we not to supplicate to God for his Mercy? And is this the way by false unjust insinuations to provoke him yet more? At last these things will be discerned plainly, as they may be at present known out of that Book by which all are to be judged; Righteous art thou O Lord, and true are thy Judgements; they are ordained to give Peace on Earth, and goodwill towards Men. If it happens contrary, it is because horribly abused or not observed: It tends to the Happiness and benefit of Society, for what doth more than those Duties of Love, Justice and Mercifulness as they are strictly enjoined by the Son of God? What can be more endearing then to strive together, and help one another forward to the common Salvation?  
In the natural body each part is joined and doth depend upon the whole, and the good of this again upon the good and order of each part; so in the Soul as to things invisible (but to her sensible) there is an happy connexion of them. One tends to the good of her in this Capacity, another to that according to its several workings, and all together for the benefit of the whole. God's Power and Wisdom is to be seen in such a contrivance and order of things. 
1 Cor. 12.  To Nature and the dictates thereof, he hath superadded Grace and Commandments both to will and to do further; He that hath done so far, will certainly bring us to Happiness at last. We can well judge of the goodness of his Nature by what he doth; He who hath given Being, and ordered all things for our well being, if we do comply with, and not resist his Will, shall also perfect the same at last. Lord thou wilt ●ordain peace for us: for thou also h●st wrought all our Works in us, Isa. 26. 12. And whosoever doth not find it so in him, it is by reason of what the Prophet adds further, O Lord our God, other Lords besides thee ●ave had dominion over us, verse 13. There is some other reigning sin, but whosoever will give up himself wholly to the guidance of our God, shall find this blessed effect; I say again, he shall certainly find this blessed effect. All his Commandments even as this present time belong to our Peace, which is begun and imperfect here, but will be finished and throughly consummated in Jerusalem that is above, the vision of Peace.   

CHAP. XIII  
Of WISDOM and PRUDENCE.  
I need not spend many words to show that Wisdom tends to the Happiness of Mankind, for this is acknowledged; but the enquiry will be, Whether Religion be this true Wisdom or not: and if this can be made to appear to them, who know not much more than the talk and rumour thereof. For there are some who think all is but prate, and that things happen at all peradventure; and therefore are for catching what good they can, and bear the evil when it comes, for there is no remedy. But none reasons after this manner as to the Actions, and what are esteemed Accidents of this Life. It is evident, that things are and may be obtained by prudent care and foresight, and by a wise management: So the miscarriages we fall into might have been avoided, if we had done such and such things. All Transactions and Affairs, whether of greater or smaller moment, depend upon sore going means. It is the Office of Wisdom to make choice of the right and best; and of Prudence to make diligent use of them accordingly. He that discerns not thus much is a Fool and knows nothing, and to go about to convince such an one with Arguments, is what Solomon saith, To bray a Fool in a Mortar amongst What with a Pestle, yet will not his foolishness departed from him, Prov. 27. 22. The fear of the Lord is the beginning of Knowledge, but Fools despise Wisdom and Instruction, Prov. 1. 7. These also are in direct term called Fools; for notwithstanding their own self conceit, they might thus apprehend, that there is yet more to be known and put in mind of, as there was before they had learned and gathered what they now seem to know. None will own openly (though some may be found not to follow it) that there is no need of good counsel, and circumspect action as to the things of this World. Many confine it all here, but think Wisdom avails not to any thing beyond. In a Christian Co●ntrey few will proclaim their Unbelief, yet the secret imaginations of Thousands are to this purpose. That Religion is a reserve, and a thing of doubt. What may befall hereafter in another place, they see it not; or it is decreed one way or another, the fewer thoughts they have of it, the better, but however j●st so many as will serve turn.  
Such is the reasoning in their minds when it is half way, but stretch it up higher, and it will dictate thus much. There is not one thing under the Sun, wherein Reason is not necessary one way or another, and will, if made use of throughly, find help. But first of all, it leads out of this labyrinth and perplexity of things here below, and looks up unto God who made all things, and hath established a course of things. Who giveth grass to the Eater, and ministereth seed to the So●er; for  which cannot use the means, the Earth brings forth of itself, but not Corn unto Man without his right way of Labour. To whom he hath given skill to improve nature, that she shall bring forth her increase more abundantly. Those which cannot Spin nor Sow, have Food and Raiment without; but Man who knoweth both, must be Naked and Famish if he doth not; so the Wisdom God hath endued him withal, continues his Life: see Isa. 28. 24, 25, 26, 27, 28, 29. And then he being in a frail Body, what instinct is to brutes, that is reason to him (if he would act according to the best of it) to preserve from Sickness, and outward evil Accidents. When they befall, there his understanding would do somewhat towards remedy, by looking unto and removing the cause of disorder: and after all, that which is weak and mortal must sicken and die. The Body is purely natural; we neither made, so we do not preserve it, which breaths and moves when we neither know, nor consider, nor take care; but increases and decreases of itself, yet (under the Protector above) a right understanding helps towards the well-being of that during the time appointed. If it doth to this which is subject to nature and necessity, that it cannot always relieve; much more would it as to that part of us which is both free and immortal, God having made it so, which hath knowledge of good and evil given unto her, and also power to embrace the one and fly from the other. The Body forgets what is past, being only for the present, and knows not what is to come; but the Soul remembers the things that have been, casts a transitory glance on the present, and knows the things afar of which pertain to her. She believes him faithful who hath promised, and true who hath forewarned. The Prophets in old time were called Seers; for having their Knowledge from God of what was to come, they saw it, as if then actually before their Eyes. And we have as great certainty of the things to come, as they had of their particular Messages. This one capacity of knowing before hand, would render mankind safe and secure, if they would give way and act according to it.  
It is evident, that the things before us are temporal and do pass away: It is a folly to fix up a rest where we do not continue, a mere deceit and disappointment to place Happiness in what doth not satisfy. It is reasonable to take care about the things eternal, and where we are to live for ever; as we make a great stir to have somewhat a longer and better Passage through this World. This Life will as certainly have an end as it did begin; and therefore, thought should be taken about that which will follow and always endure, as concerning that now which draws on towards its end. By Faith and Consideration the invisible and future things of the other World are seen, and also present; then the Man acts to them, as to the things before us. By what hath been already fulfilled, and now is, he concludes that it shall still be; by what is evident and certain already, he may prepare for those things which are no otherwise uncertain then as to come, and in another place. He must be so great a Fool, that one would think a reasonable Creature cannot be, who believes the Gospel and considers, and yet doth not live accordingly. To do both is not in the power of any, and therefore the last is neglected. But can they judge any evil the less, which happens upon them through their own inconsideration? Is not this a stinging aggravation thereof, and so will be much more when there is no possibility of redress, as such are the concerns of Eternity. The Ungodly and Sinner expose themselves to a real and intolerable danger, without any hope or design, having no security or preservative against it.  
There are many wise considerations which move people when they are afar off, to come unto God; but when they approach somewhat nearer in his Word, there is such power and demonstration of the Spirit, that the obstinate cannot gainsay. The first makes to be Religious in general, to be almost a Christian; The last doth it particularly and altogether: And hence Satan who deceives every way, will suffer Men thus far; but tries to keep off from the Scriptures, which are able to make wise unto Salvation. The first may bring to the outward Worship of God, a moral Conversation, but all upon selfish Principles; the last raises that excellent foundation of Faith and Love, teaches to Worship in Spirit and Truth, ends in all Obedience and good Works. Let them be advertised, that whose Religion is built only upon Prudential motives, though this is a good preparatory to go further, yet they alone are not sufficient to Salvation, for without Faith it is impossible to please God, Heb. 11. 6. it must be done in order to him; and not merely out of respect had to one's safety, or providing for the uncertainty. And how can it be expected, God should reward Men for that which they do with no intention to him? They serve God in a careless indifferent way, just to save their own Souls, and no more. They do such things out of respect to themselves, and not out of Love and Duty to God. Their Principle is Wise Caution, but not Faith. The mistake is, they rest in that, and do not come up to the other; whereas true discretion would bring them on to those means of obtaining and confirming Faith, if they would still act pursuant to it. This suggests not to labour in vain, not lightly to endeavour, but surely to get the thing we aim at, when it may be certainly had by giving all diligence to make our Calling and Election sure. He that goes but half way will no more come to his Journeys end, than he who doth not move one step towards it; when he hath gone so far, Reason prompts to go on throughly, because there is so much behind, and a little more will set him at the desired end. What did induce to begin, doth urge to press forwards still, and to use those further helps which are necessary towards it. He is an unthinking Fool who is regardless of his own Happiness or Misery, especially when a slight appearance of the first, and not enduring to be interrupted, makes him willing to be thus; but as he loves his own pleasure or ease, let him endeavour to preserve it still, by taking care against this shall fail what will be hereafter. Every Soul must go into Heaven or Hell, there is no avoiding of it: We are invited to the first with Entreaties, Solicitations, gracious Methods, and all good ways. God would have all Men to be saved, so there is a willingness in them to be saved likewise. But the difference is, He would have it only in the way of Obedience and Holiness; they are for any other then that, or not going, or not continuing therein so much as they should. Now when it is taking care for themselves, or a fear of the Wrath to come, they imagine less will preserve from that; an indifferent outward Conversation and not open Ungodliness, or abstinence from such scandalous Sins will set them safe as to all. But had they a true love for God, they would think nothing they could do too much for him. The other thoughts will be quieted by Deceits and false Presumption. But further, when a Man sees a good set before him to be had at such a time, there he goes on contentedly, with such a course of action and endeavour, as he knows beforehand is necessary to obtain it. Neither is he impatient if not had sooner, for he knew before it would not be until then. The recompense of reward is much more valuable than all those little ends Men propose to themselves here, and will abundantly answer for all seeming disadvantages it hath over present things. But it is reserved in another World; we must in a short time go out of this, and in the mean while use those means which God who hath promised it in his Word, hath there taught as necessary to be partaker of it. What our Saviour advises of a King making War, so we may consider of the terms on which we are to enter into God's Service; only Grace here, and Glory hereafter; necessary accommodations for our Pilgrimage, but the true rest to come; of which we have this assurance we must departed from this we are now in, and he is as good as his word in what things he promised as to the present: And therefore we may trust further on. However, if he should suffer us to continue in the dust of the Ear●●, it is but what we were before, we can lose nothing; we have his Word that he will not leave us there, but raise us up again and reward us. Whoso is wise, and will observe these things, even they shall understand the loving kindness of the Lord, Psal. 107. 43. They shall see the Justice and Equity of his proceed, in that they shall certainly have what he hath promised; only it belongeth to them to be meet partakers thereof. The sure way to obtain is to have Faith in God, and to love him with all our Heart. Never any perished that had these. Moses indeed came on Mount Pisgah, he saw an earthly Canaan, and never came into it; but now is in a much be●ter viz. the Heavenly. Men may be, and are disappointed in their pursuits after earthly things, though they used diligence and wisdom, and were ready to lay hold on them; but none that doth so as to Heaven, who hath the Hope which enters within the Veil, and such a 〈◊〉 thereof as to overlook present things, who takes up this firm resolution, for that will I labour and care all the days of my Life, he shall not miss thereof. Be ye steadfast, unmoveable, always abounding in the Work of the Lord, forasmuch as you know your Labour is not in vain in the Lord, 1 Cor. 15. 58. Willingness to be happy, self-preservation, and knowing the time to come will be as much present, as what now is: these set forward; but then godly Discretion, and the Wisdom from above make a perfect and a blessed Work, to be such as to entitle to the promises, to strive earnestly; the first points at the good, this puts in a certain way of having it.  
It is one prejudice against Religion, that Men may do much therein; and yet all do not come to Heaven, that propose this to themselves. It is most certain, that without Obedience to God there is no Salvation to be had. For the Nation and Kingdom that will not serve thee, shall perish, Isa. 60. 12. which is true as to every particular Soul. And though several bear Fruit for a season and go aside, others continue longer in a blind course of partial Obedience, and yet miscarry for all; this is their want of consideration of what God doth sufficiently fore-warn them in his Word, as Mat. 5. 20. and in other places. They might do more, if they would: They might obey and follow the direction of Scriptures; but some are for seeking Salvation any where else, would work it out of their own wi● and fancies. Surely it is convenient to stand beholden unto him for that which himself promises, and shows the way, and is the only Author of. If the Man would please and get the favour of God, it is requisite he should hearken and attend unto what is his Mind and Will. If he would not be mistaken in the only way to Happiness, it is reasonable he should give up himself to this guide of the lord The Wisdom of the prude●● is to understand his way; but the Folly of Fools is deceit, Prov. 14. 8. There have many perished through the subtlety of Satan, and the deceitfulness of their own Hearts, through their wilfulness and inconsideratiou, not suffering themselves to be instructed aright; or they will not seek out true Information, as all wise Men are very careful to do in their Titles to their Estate, or making sure of any temporal good. And they would do the very same in reference to the eternal, if they did throughly exercise that Wisdom God hath given them; which dictates to make use of his Grace and Means, his Word and Truth. In all those Fancies, Excuses and Deceits which beguile so many, if they would give their thoughts full scope, something would come in to de●ect the falsehood of them; but they greedily take up with the whim and conceit, but stifle and not attend to that which may be alleged on the other side, and so they willingly err in their Hearts. The two great acts of Deliberation are about coming into the way of Salvation, and doing enough to obtain. For the first, none can think but he must presently determine for it; but to the latter there is the general deceivableness. But in those manifold thoughts concerning that, there would one come in still (if not crushed) to press forward to do more; for such an exceeding good cannot be made too sure of. We have an example in an holy Man of old, who saith, If by any means I might attain unto the Resurrection of the Dead, not as though 〈◊〉 had already attained, forgettin those things behind, and reaching forth unto those things which are before. I press towards the Mark, for the price of the high Calling of God in Christ Jesus, Phil. 3. 11, 12, 13, 14. What earnestness of expression is here, which only acquaints with his alike endeavours?  
But this would lead to that strict precise way, which goes under the name of Folly and frenzy. It is called so, yea, and esteemed with the uppermost thought: They cannot throughly judge and pronounce it so. Let those who have any reverence for God, take heed how they speak of Him and his Ways, which shine forth in his Servants. We be F●ols for Chri●●s sake. for whether we be besides ourselves, it is to God, 2 Cor. 5. 13. If any thing is done that may have the imputation of Folly and Madness, let not those of the same Profession endeavour to exposethem to the wicked and ●●godly World. Christ himself had the same scandal, Mark 3. 21. John 10. 20. so others, 2 Kings 9 11. Jer. 29. 26, 27. Hos. 9 7. Acts 26. 24. The Jews were the Object of Scorn and Laughter to the Nations of the World. The Adversaries did mock at her Sabbaths, Lam. 1. 7. Their Circumcision was a Proverb of Reproach. So Christianity at first was esteemed foolishness by them, and the Heathen World; and these Scoffers are come down among us. Who seem Wor●hippers of God, and say they are Christians; yet these call others Fools and Madmen, for what they do only by direction of, and obedience unto his Word. They assent to the truth of that; and therefore by that may be now discerned (as it will be determined at last) Who is wise or not, if such an one is in his right wits or no. There are many things, which eve● among the Religious are passed over for mere niceties, and vain Scruples; which are the Observation of some of the lesser Commands, and seem to have been therefore given for trial, whether we would suffer Shame, Reproach, and be accounted Fools for the sake of God. That abstaining from all appearance of evil, seems ridiculous for no other reason, but because it is not commonly practised. Where the Love of Christ is shed abroad in the Heart, care is had of the least thing that displeaseth him; as also it puts upon every thing, which may be acceptable unto him. Why may not such a comparison be used, when the Apostle doth the like? 2 Cor. 11. 2. Where is Love, there is Fondness, and many odd things are done which are well accepted. And if we suppose this of the Soul ●owards God, there may be even further those excesses and nimieties in Religion, which undoubtedly are wellpleasing in his sight, though they may seem strange unto the Ignorant.  
As to the other charge of Madness, let this be answered. Where the Spirit of God is in a greater Measure in some then in others, things may be done and proceed from this cause, which are so commonly esteemed. We must expunge many places out of Scripture, confirmed by experience, if we deny workings of God's Spirit in these days; but it is subject unto, and keeps within the bounds of his Revelation. The true Prophets of old did for the time show forth some signs of Madness, at least to be reputed so; though they did still retain, and had afterwards the free use of their Reason and Faculties. Satan, who doth continually set himself against God's Ways, to keep up the mist o● ignorance and unbelief, did endeavour to imitate in like things, by showing forth Fanaticism and appearance of divine Frenzy, with consternation of Body and mind, that it might go off, and seem only as an ordinary Distemper or Irregularity in both. There hath been observed a manifest diversity between the Prophecying and Miracles of God, the Illusions and lying Wonders of Satan. The difference of things is very nice and critical, which should be curiously and strictly examined; and this would be as much to the confirmation of Faith, as a slight view doth unsettle it. Observe further between what things are in themselves, and what they appear to others: According to the capacity and understanding of the Judgers, they are thought true or false, whereas the nature of them is still the same in itself. Many things, which are the effect of natural Wit, Art and Invention, pass with the ignorant sort for Conjuring. What doth exceed common apprehension, may seem, yea and be called by them Madness. Or if they can a little conceive of its Worth and Excellency, than the spirit of envy may find fault and misname it, because of the consciousness of the want thereof. The Heathen Festus cries out, Paul thou art besides thyself, much Learning doth make thee Mad, Acts 26. 24. He spoke at a venture, he did not know what to think, when Agrippa who had some knowledge (though he would not utter it in his vindication) did imagine otherwise; he was better than some now who profess to believe the same things, and yet would have seconded Festus his Imputation for the latter Reason. In the matter of Religion (which makes such a stir in the World, where it is not understood, nor universally complied withal) the great Object thereof is Spiritual and Divine things. The carnal earthly Man doth not know what that means, he may look upon it as the talk of those in Bedlam, Spiritual and Divine, What is that? Whereas if he hath common sense, and is exalted above the Beasts, He may conceive thus much. What is that Reason which is within him? May it be felt or seen, and is it not only to be understood? That discourse and inferring one thing from another, those pure acts of the mind may give him light and glimmering, that there are other things of the same nature. By this he may consider of Rom. 1. 20. and then he may come to judge of all divine Revelation. The future things are said to be within the Veil, and therefore cannot be seen as yet; but take away that, and they are described by the same in a more excellent degree then what is now before us. The Promises of God are declared by Meat, Drink, Riches, Pleasures, Gold, Peace, Joy and such like, of which we now taste and feel; so the threatening by what we abhor and dread. God deals with us as Children, he trains us on by little and little; by what we do guests and understand, he leads us on to know more things than these. The Law was our Schoolmaster to bring us to Christ, it taught by rudiments and beggarly elements, this was necessary to bring towards more Perfection. By him we have more knowledge of God, and more yet when we shall come to the sight and fruition of him. Who did first think of Heaven by outward things, may conceive, that there they shall have that most complete and satisfactory Happiness, which these are a faint Shadow and Representation of. Our Bodies and all Sensible things shall be made spiritual: This Heaven and Earth shall be done away, and a new one succeed more glorious. Then spiritual and invisible things will be as perfectly known, as what is carnal and we now see. We begin with Sense, then comes Reason, and after succeeds Faith, and further we cannot go whilst here in the Body, then to conjecture, and be able to act hereby after things unutterable. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man the things which God hath prepared for them that love him: But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea the deep things of God, 1 Cor. 2. 9, 10. What was at first esteemed Madness and Strange things, will at length appear to him that shall attend and consider throughly, the exaltation of our Understanding; to be Wonderful indeed, but yet most True. There is hardly any thing but hath an extreme: And though the Soul of Man be of large extent; yet she hath her bounds now in the Prison of the Body. It is possible she may transgress and go beyond them, and so turn into Distraction. Knowledge is her proper Work, but herein she may exceed, that is, When she would find out something, which neither is to be known from the Book of Creation, nor Scripture, neither Truth nor Reason, neither from without of what she sees, nor from within herself: Where is no foundation nor ground from any thing besides. Of this sort are those wild Fancies and extravagant Notions, unwarranted Revelations, those portentous Opinions, which like Monsters in nature serve for nothing but make manifest what is Perfect and True. When the strings of a Musical Instrument are screwed too hard, they are next to be broken; Even the Faculties and Powers of knowing, may by the unadvised owners thereof, be stretched so far as to lose themselves; for if people will go further, and besides what God hath revealed, they will not be sooner amazed and confounded then at Divine things. The smoke and thick cloud at Mount Sinai, and the bounds there set Exod. 19 Clouds and darkness are round about him, Psal. 97. 2. The Habitation of his Throne being in Heaven, and his discovering nothing more of his wonderful work of Creation, than this Earth the least part thereof; all these may instruct in that Lesson of Moses his Servant, The secret things belong unto the Lord our God: but those things which are revealed belong to us, and our Children for ever, that we may do all the Words of his Law, Deut. 29. 29.  
Which is well worthy of consideration, (for this makes the way to Heaven so straight and narrow, that it consists in the middle between two extremes, which is easy to run out of one into the other) and the Ignorant World willingly continue to abuse the aforesaid place; for they cry out against vain curiosity, as an excuse for their blindness. But here may be plainly discerned the limits to confine all Knowledge unto, that is in the things revealed. The visible works of Creation 
Isa. 42. 20. John 5. 39  are to be observed, the Scriptures are to be searched, and the Understanding within us to be looked into. Whatever is contained in, or may be manifestly inferred out of these, and which may incline us unto universal Obedience to Almighty God; all this aught to be known. It is true what God saith by the Prophet, My People are destroyed for lack of Knowledge; because thou hast rejected Knowledge, I will also reject thee, that thou shalt be no Priest unto me, Hos. 4. 6. The Teachers may impart superficial slight Knowledge, their own Opinions; or enlarge upon, and confine unto instruction of what is throughly understood already; but wilfully put off the learning, and communicating of more. For the Priests lips should keep Knowledge, but they have been partial in the Law, Mal. 2. 7, 9 So in the understanding thereof, they think of many things which they do not speak out; they may just consider of the whole, but they do it not throughly.  
If ye know these things, happy are ye if ye do them, John 13. 17. said our Lord to his Disciples. Every one knows the Commandments of God more than he doth observe them, but yet that must be before the other: And one may have a slight apprehension of good, and yet neglect it; but if he would suffer himself fully to know, and consider throughly all the reasons that persuade to it, there he cannot so easily go back, but would perform it, as we find in things of daily use and experience. If a Man would admit of that Knowledge of God, and his Ways, which he is commanded and required to have, he would obey and walk in them. Forty years long was I grieved with this Generation, and said, it is a People that do err in their Hearts, and they have not known my Ways, Psal. 95. 10. so it hath been ever since the World began, and the reason is here added. That of Titus 3. 3, 4. doth show the very reason of their ceasing to be Foolish, Disobedient, Deceived, serving divers Lusts and Pleasures. But after that the Kindness and Love of God our Saviour towards Man appeared. When they were informed of that, and another Happiness provided, they changed their former course. There may be a Professing that they know God, and in Works they deny him, 'tis 1. 16 and a saying, I know him, and keepeth not his Commandments, 1 John 2. 4. but if it is full and perfect, This is life Eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent, John 17. 3. Again, Destruction is threatened to them, Who know not God, and (what is the consequent thereof) Obey not the Gospel of our Lord Jesus Christ, 2 Thess. 1. 8. so 1 Sam. 2 12. John 16. 3. 1 Cor. 2. 8. Acts 3. 17. and several like places do import, that where is a true and full Knowledge, there will be Obedience also; as again upon the neglect and refusal of the first, is Disobedience and every evil Work, Indeed it is possible for a Man to act contrary to the best of his Knowledge, but then he is a great Fool, and Men do not usually thus; so he may do a thing upon a little Knowledge and Inducement to it, which is seldom: But he would do much more both ways, if he had lesser or greater degrees thereof; And therefore a through Knowledge as it comprehends Instruction and Exhortation is a necessary help; for so averse and froward is our nature, that we should never come unto God unless for both; as again there being those principles of Wisdom, self-Love, desire of Good, that when we are fully taught and stirred up, we can hardly do otherwise. It is not without Reason that the duty of Knowledge is so very much inculcated in Scripture, which was given to make us wise unto Salvation, see Deut. 4. 5, 6. Deut 32. 29. 1 King 3 9 Psal. 119. 66, 73. Pro. 1. throughout, Hab. 2. 14. Hos. 14 9 Luke 11. 52. 1 Cor. 15. 34 2 Cor. 10. 5. 2 Pet. 1. 5. & 3. 18. Ephe. 5. 17, 1 Cor. 12. 8. The increase thereof is promised as a Blessing, Jer. 31. 34. Dan. 12. 4. The neglect hereof is threatened and condemned, Isa. 1. 3. & 5. 12. & 27. 11. Jer. 10. 14. Psal. 3●. 9 Jud. 10, Prov. 27. 12. Jer. 8. 9 Ps●l. 14. 4. Ephe. 4. 8. Psal. 82. 5. Psa. 92. 6. 2 Pet. 3. 5.  
As for that common Deceit Men raise to themselves from Luke 12. 48. They do not consider that was spoken of those before the Light of the Gospel came into the World, but saith he, whose found is gone out into the ends of the Earth, If I had not come and spoken unto them, they had not bad Sin; but now they have no cloak for their Sin, John 15. 22. All mankind wherever the Gospel is Published, are obliged to take notice of the truths of it at their peril. Every one doth, or may know if he will, and that is the same thing. So he is bound to prepare himself under the penalty, Luke 12. 47, 48. The wise Man saith, Knowledge is easy to him that understandeth. So Obedience is easy to him that knoweth, for he doth more willingly and cheerfully perform the same.  
Knowledge (as hath been observed of all Good) hath a show of Disquietude and trouble, as Ignorance seem● to give Security and Peace. They cry out of many things, it is better not to know them; such are the Evils and Miseries of Life, and what may be hereafter, they vex enough when they come to pass, we need not anticipate them before their time This is the sense of the World, Who will show us any good? is the question of everyone: But the Contemplation of evil is a Melancholy subject, they have not so much Courage as to admit of that. But can they consider of thus much? Whether it is not better to think of evil, then to suffer it? nay, if by so doing they may avoid it, then by not thinking at all to let it come upon them? Is it not better to walk in the Light, so see the danger and pass by it? Or else to go on in Darkness, not to be sensible of any evil, but to drop irrecoverably into it? If there was no redress nor help to be found for the preventing thereof before it comes, than not to consider beforehand was the happy way. If there was no hope nor provision to be made concerning Death, that the Sting might be taken away; if it was irrespectively determined how it should be afterwards, for my part I do sincerely wish, and would have people continue as ignorant as possible they can, that they should not plague themselves beforehand with the fearful Expectation. The more they did know or consider, it would give a more deep resentment of Misery. Let them whilst here enjoy all the good they can, and be wholly unmindful of what is to succeed. Comfort themselves for the days wherein they shall suffer Adversity, Riot and Sport themselves before the time of Darkness draws on. But I cannot tell, Whether I should recommend this or no, unless those Pleasures which now die in the enjoyment would be utterly forgotten, for otherwise the remembrance of them would heighten the Misery and make it worse. If things were so, we men were of all Creatures most miserable. But Blessed and ever Blessed be our God, it is not so with us. He hath been pleased to order and establish, that every one may be happy that will, and none is miserable but by his own fault. All things are contrived in his Word for the Salvation of all; in every single Soul there are powers implanted to work it out, and means are afforded. Mine Eyes have seen thy Salvation, which thou hast prepared before the Face of all people, Luke 2. 30, 31. It is laid before them, And all things are ready, Mat. 22. 4. It is only left to Men, whether they will come. So they are warned to escape the evil. There is no way of keeping off all evil whatsoever, but there is of avoiding the great and dreadful one, and turning all the lesser into good. There is no safety by not knowing it, for than it will certainly come and prevail over the Man; but by seeing thereof he may hid himself. And this can never be done unless by the Knowledge thereof; so it is equally necessary to our Happiness and Safety, as of Good. This is that excellent Wisdom fully to perceive and know all humane affairs, both good and bad; to think such a thing may happen even before it doth, and prepare accordingly; in some things it may prevent, or get shelter against the Storm. Not to be careless and neglectful, so that he may afterwards repent when past remedy; to be sure against fruitless Wishes, or the Fools saying; to foresee what doth nearly concern him, & that nothing shall fall out unthought of, or unexpected. The Way of Life is above to the Wise, that he may departed from Hell beneath, Pro. 15. 24.  
Men are affrightened with slender appearances; for this horrible thing, the meditation of evil, to him that approacheth nigh, and is acquainted therewith, is not so irksome as at first imagined. It is the policy of Satan to keep off from all Knowledge that may do Good or hinder Evil; but when the Soul comes to be throughly sensible thereof, she will pursue after it, and resolutely pass through that little harshness and difficulty, which it makes a show of at first. It is not such an unpleasant work to avoid a trouble or inconveniency, and to do this it is necessary to consider of it throughly: In like manner it is to those evils which would be worse and more intolerable, if not prevented. The most terrible things are Death, Judgement and Hell: But there is a way found out for every one that will live unto him, to die in the Lord; and so he is blessed. By loving and imitating of him now, He may have boldness in the day of Judgement, 1 John 4. 17. for the last and most dreadful of all, he shall never come near it. As he may be thus secured when future things shall be present; so even now he may think of, and provide as to them, that he is not tormented at the apprehension of them. In this he is more safe and happy than those heedless ones, who are afraid to suffer the thoughts of them in their mind, but blindly go on and expose themselves to the full danger.  
The Promises of God here are with exception of the Cross, to comfort and make able to bear it, to carry us through this imperfect and miserable condition; but those to come are absolute and gracious of enjoyment of all Good, and freedom from all Evil. Even these which seem harsh dispensations of Providence work together for our good, and so come to pass as are spoken of, or may be learned out of the Word. As to those future rewards and punishments, The Kingdom prepared for us, and the Fire prepared for the Devil and his Angels: We may perceive him even now subtly insinuating himself into the Hearts of Men, seeking all ways and means to keep and turn people from God, and that which is good, to hinder them from his favour and Heaven appointed for us. The Tempter and Abaddon doth try to hurt and destroy; he is the Author of all evil in the World. If we are afraid we shall fall by his hands, it is only our own salt; for we are called upon to come under the Protection of our God, who hath given his Word and Truth, to discover all the Falsehood and Deceits of the Enemy, and then they may be easily avoided.  
The most valuable things in the World are least regarded. How doth Wisdom expostulate, Prov. 1. And though it happens so with her before Men, yet all she saith there is true, and especially at the conclusion of the Chapter, Whoso hearkeneth to me shall dwell safely, and shall be quiet from the fear of evil. The reason why she is slighted, is because they refuse to hear her voice. They put it off with Scorning and hating of Knowledge; But if they would attend to her Words, the whole World would go after her, as much at she is contemned now. And this would be true of the Power of Godliness, as it is now of the Form thereof: Which indeed hath the vogue and esteem, but the other lies under despising and reproach. These are the Refuges that ignorant and mistaken Souls betake themselves unto; for it is reasonable to use the same diligence after the good things to come, as themselves seek earnestly after present and fading Delights; and to secure ourselves against the Punishment threatened, which is just begun here, and ●●lly to be manifested hereafter, as themselves are so over-careful and solicitous to avoid present and little inconveniencies.  
It is easy for some to asperse what they do not understand, and others thus cunningly seek to hid their own falsehood and error. Reflections come in to supply the defect of Reason on their side; and through the wicked Pride, as slight of Men, they would seem to pass it by as weak, which indeed is too strong for them to get over and answer. The highest Wisdom, even the Wisdom of God may be ridiculed; but when it is only so, it is a certain sign that it cannot be resisted. The greatest Truth may be depraved and reviled; but when it is only so, that is firm and unanswerable. And further, those do always decline from it, By Reason of whom the way of Truth, is evil spoken; which show the general sense of mankind, that they approve of this as excellent, for they find fault when those persons who seem Religious, do not live accordingly. Even Hypocrites tend to the glory of our Religion, as appears to him who examines throughly. But God is outwardly dishonoured by them; Either when themselves do not believe what they profess, and then what lieth in them, they turn the Truth of God into a Lie. Or they surmise before the World that the thing is impracticable, and so render him liable to the imputation of an hard Master, and that his Commandments are grievous; which is abominably false: Or when the Doctrines of God are judged of through the practices of Men, than indeed those which are Holy and Good, may seem to be Abominable and Evil; whereas they do not keep close, or pervert and turn them through their evil nature. When they who shall confess with their Mouth that God is only wise, and so is his Law; but yet not observe or transgress it out of a pretence to Wisdom and Discretion, Do not these contradict that in their deeds? And for this cause God may be evil thought of by Strangers, and that his Sanctions are not so wisely contrived for our living in this World.  
The temporising accommodating Humour, those cunning ways of avoiding present inconvenience, or saving themselves from loss and danger, those compliances and actings contrary to Conscience and Duty towards God, all these pass current with some for excellent prudential Rules, any Law or Ordinance to the contrary notwithstanding. Indeed the Commandments of our God are with great Wisdom ordered to try our Love and Obedience unto him, but not so much for present ease and security in the World. It is called the Doctrine of the Cross, Yea, and all that will live Godly in Christ Jesus, shall suffer Persecution, 2 Tim. 3. 12. Neither let any pretended wise Christians (who call themselves so) stave it off as long as they can; and when the methods of their own Wisdom are run out, or they are confounded and baffled, then only apply this to themselves. But whosoever, even in these days, will strictly and universally observe his Laws and Directions; who is fully resolved to keep a good Conscience in all things, shall endure Persecution or Reproach, and other Worldly losses or inconveniences. And yet all this (a strange Paradox!) is very reconcileable with true Wisdom; for what can be more reasonable, then to submit to a little Evil in order to a greater Good? to suffer Loss for Gain and Advantage, to willingly undergo an Inconvenience to obtain a greater Benefit? this is the same what is practised every day. Now Christians do believe the Gospel to be true, and then what our Lord saith may be relied on. There is 
Mark 10. 29, 30.  no Man that hath forsaken Father or Mother, Houses or Lands for my sake, but shall receive eternal Life. That God who will reward us for the least act of Obedience, even to a Cup of cold Water, will also take notice of whatever Trouble or Loss we endure purely for his sake. We may trust him as to that: If this be foolishness we will be accounted so, and wait till it is manifested to be the highest Wisdom. The promises for Suffering and Loss are so full and many, that one may more safely venture on this bottom to be returned into the other World; as daily Wise Men do to remote Countries when Shipwreck, Casualty, their own Death frequently hinder themselves from being partakers of what they certainly parted withal. Whosoever doth not only say so, but really believeth on God, hath more assurance from him, whom it is impossible to lie. His good things promised and reserved are altogether as worthy to be depended on. And though they surmise, the return may be long; however it is short before, and certain that we go hence, and we will trust our God for what may be hereafter. But what if it should be said, that as to this present time we are no losers? All things are desired for Contentment and present Happiness; again, we abhor and are afraid upon the account of Evil and Misery. Now if God doth continue this still, without so much of those outward means; if he only permits the superfluities to be taken away, but instead of them gives greater Peace and Satisfaction than they would yield, What harm is in all this? Those who take joyfully the spoiling of their Goods, as some have done, are in the same or rather a better condition than those who have kept them; for they have not that degree of rejoicing. And so he that can finish his Course with Joy, 
Acts 20. 23, 24.  when Bonds and Afflictions every where abide him, is as happy as those at full Liberty; for they do not so. Indeed all the inconveniences of this Life are little; but when they are willingly submitted unto out of Conscience towards God, he sanctifies and sweetens them unto us, and we are contented as if we had them not all. It is small whatever we can do to testify our Love and Obedience unto God, the utmost is to part with Life for his sake when it is taken away by Wicked Men: God is pleased to try many of his Servants thus far, to see what they will endure for him; and to let the wickedness of Men go on, that he may behold what they will do against him. Let none object foolishness to the Sufferers; For in their falling they stay on him, who gave them and all Mankind Life and Breath. What can be more reasonable then to Sacrifice that up unto him, which he lent them at first? to Glorify God by their Death, when he will raise them up again and reward them? In all Christian Sufferings it is to turn gainer for the other World; the more thou shalt endure, the more thou shalt be Crowned; it is a laying in a Foundation against the time to come, and (if I may so speak) a putting 
Isa. 61. 7.  in for a greater share of Glory. The more thou art despised and abhorred by Men, the more thou shalt be had in honour; for cruel Mockings and Scourge, there will be Commendations, and those shall be healed and done away: for being Destitute, Afflicted, Tormented, will succeed greater degrees of the contrary Happiness. I do not admire that those Primitive and Blessed Souls, when they were lodged in the Body as we are now, and beset with the same Temptations, and of like passions; yet did so desire Martyrdom, and seek after Suffering, even so far, that they did run to a pious extreme of well-meaning forwardness. We again decline it as much; their Faith was more lively, but we, that do stand in the latter days on the earth, find that decay thereof our Lord foretold; which makes Men willing to shift it off by lawful or unlawful means; and when all these fail, then only they are for turning Martyrs and Suffering for Christ. It is a good expedient to begin by little and little, and try first whether we can hold a Finger in the Flame before we expose the whole Body to the Fire; Whether we can endure a little Reproach, Loss, to be forsaken, and other trifling Inconveniencies, before we come to the greater Afflictions of the Gospel. The lest have their reward. If this be absurd and simple Doctrine, it must be only so with Unbelievers. Let a Plutarch or Epictetus (who did see no further than this present time; who might talk, but did not know of more than the conveniency of this Life) deliver that prudent Aphorism,' He that accomedates himself to the present affairs is Wise, But we have not so l●●ned Christ, Eph. 4. 20. Indeed he hath taught us to flee from Persecution, to avoid it by speed; but we are to decline it by nothing, which in the least tends to the dishonour of Him and his Religion, by nothing that betwrayes Unbelief or Distrust, or is any ways contrary to the Doctrine he gave us. He left no Rules of Policy or common esteemed Wisdom; for that may prove an occasion to being on sinful compliances, and after making a question whether they were so or not, see 1 Pet. 4. If any one suffer as a Christian, not according to the common nation's thereof, but as it is written in the Word of God, by living according to the Rules and Directions there, And the Man is persuaded so in his mind; that which now invites and approves of him for so doing, will be his witness hereafter, to find acceptance with Almighty God. There is no great danger of being mistaken; for the lines of Good and Evil, Duty and Sin are so clearly written in the Hearts of all (especially of those who arrive to that eminency as to suffer for God's sake) that he may perfectly understand them. Such a one must for some time have done the Will of God, and then we know what is asserted, and by whom, John 7. 17. for outward Profession or Hypocrisy may go a great way, but not to part with worldly Interest or Life itself. Whereas sincerity will oblige on still; and he that really designs for the Kingdom above, will pass through the Tribulation which lies in the way. Therefore it is to be presumed he knows it, and cannot avoid without going out, which he will not do. It is truly said, The Cause and not the Passion doth make the Martyr; yet if he who hath no Pride nor vainglory, no Sinister impulsive, but is acted by the alone Principle of a good Conscience, whereof no Man can judge but himself; however, if he should be deceived as to that, seeing it is not out of wilful ignorance (for that is far from the Godly) without question God will be Merciful and reward his honest meaning to serve and obey him. An upright and sincere mind is very acceptable with him. I will spare them, as a Man spareth his own Son that serveth him, Mal. 3. 17. Now if a Child should do a thing with a good intent to please his Father, though he did not require it, yet still the good will and intent is accepted; the same it is of God towards us Men. If this be not true Divinity, we are left at the greatest uncertainty that can be; for we are all but Babes and Sucklings to God, the highest acts of our Soul are but ignorance before him. We cannot be Wise beyond ourselves, and we take the same manner to please him, as our Superiors on Earth. And according to this is the whole Scripture, his own Revelation to mankind. Only let us have a good mind towards God; and the Spirit he hath given us is to judge and make application of his Word to our several Action's. Let others censure such an one as a rash unadvised Fool, an ignorant deluded Soul, or an hundred kind of surmises; by which if it was at their disposing, he should lose his Reward in Suffering for the Truth and Welldoing; yet God is Judge himself. Wherefore let them that suffer according to the Will of God, commit the keeping of their Souls unto him in well-doing, as unto a faithful Creator, 1 Pet. 4. 19 Let others suspend their verdict, and judge nothing before the time. There is as much certainty in this Duty as any, and here we may go upon sure grounds: As heretofore Christ Crucified was to the Greeks Foolishness, 1 Cor. 1 23. so even at this day, that Appendix to it, the thing of loss and inconvenience is reckoned Folly by those who hold fast the Name of Christ; but unless they have denied the Faith, they cannot really think so, for before them this Wisdom is justified; and may be done before the Heathen World.  
It hath been demonstrated beyond all contradiction by our ancient Apologists and Writers, that Christianity is the best Wisdom in opposition to that of Philosophers and Wisemen of the World. Theirs was defective, could not reach any assurance, and for the most part was about things of this Life; which are but Dreams and Bubbles, the exercises of a Childish mind, for all things of this World are not worthy of the utmost concern and regard of the Rational and noble faculties of Man, unless now as we are assured it be in order to those great, perfect and durable things to come. They of old did talk bravely, but by actions did manifest that themselves were not Persuaded so. Though they did pretend to set at naught the World & the greatness thereof, it was because they had it not; for when it came in upon them, they became Servants to it. The like we have in our days, who will talk yet higher in contempt of those things, and yet more eagerly seek after them; who catch at what they can, get as much as they are able, and then speak forth in contempt of the rest. I am afraid this will be the Condemnation, that Men will not do that for the Grace and Fear of God, what others formerly did by Philosophy and vain Boasting. That we who know and profess to believe greater things enforced with Promises and Threaten, yet will not do so much towards renouncing unlawful and abstracting from present things, as they did. The Wisdom set before us is greater, but Man will not believe or not conform to it: both which are unreasonable and foolish. There is certainly some secret Enemy of mankind whom they see not, that keeps them off. Men could not do this of themselves, for they may be assured, Heaven will not drop into their Mouth: it is as worthy to be sought after as the things of this World, and doing but the same would bring us to the other. Only as to this nothing stops, but to that One doth let, and will let until he be taken away; He stands at our Elbow, & therefore let us know so much, bid him stand off, pray against his Temptation, go to the Word of God and we shall not be ignorant of his devices, and so be too cunning for him, as we may by the assistance offered us. If it was a matter of indifferency, we could never be so backward to a thing that appears so very reasonable, and makes such exceeding and assured Proposals of Good. Who is Wise, and he shall understand these things? Prudent, and he shall know them? Hos. 14. 9 And unto Man he said, Behold the Fear of the Lord, that is Wisdom, and to departed from Evil is Understanding, Job 28. 28.   

CHAP. XIV.  
Of RIGHTEOUSNESS and JUSTICE.  
THerefore all things whatsoever ye would that Men should do unto you, do you even so to them, for this is the Law and the Prophets, Mat. 7. 12. Consider yourselves exactly in the same circumstances and condition as the Person is with whom you deal, and then let sincere and impartial Reason determine what thou wouldst have done to thee, and so do unto him. Here is a plain Rule given to know what is Just or not, whether one doth Right or Wrong. Thou shalt love thy Neighbour as thyself, is the Epitome of the second Table; and the particular Precepts thereof, are but to give him what is just and equal according to the relation he stands in, and that we should do him no wrong in those Instances, or whatsoever comes under them. The Prophets did mightily insist and press to the observation of the Law; throughout all their Writings are Inculcations to Judgement, Justice and Righteousness; and much Threatening from God against Oppression, Theft, Deceit, Lying, Bribery, and such like. 
Isa. 1. Jer. 7. 9, 10, 11.  They did unveil the Hypocrisy of those, who did make pretences to Devotion, and thence think they might commit injurious Practices; because they did ask God forgiveness, and yet retain the Sins of gripping the Poor, spoiling the Fatherless and Widow, and the several acts of Unrighteousness. This enraged the People, for so doth any thing which lights upon Lust or fancied Interest: And they to conceal or excuse their own Shame, did fall from one Wickedness to another; from a lesser to a greater degree of Wrong; from being injurious to their common Neighbours, to Persecuting their own Prophets also. They might thus Palliate the matter before  Men, But all things are naked and opened unto the Eyes of him with whom we have to do. Heb. 4. 13. And by this way they did provoke him yet more. Even now, Whosoever is an Enemy to Religion, or to those set up in defence of it, he doth something which that condemns; and therefore shows forth Spite and Malice. There doth not arise such a bitter rancour in the minds of Men against the Word and Ways of God, if it is only for Sin as to themselves, because for this they may have some Extenuation and Pity from others through infirmity or pleasing of the Flesh; But the Wrath of God is revealed from Heaven against all Ungodliness, and unrighteousness of Men, Rom. 1. 18. and for the several acts of the last they become destitute and odious to all that know thereof. We are strictly commanded whatever is Just, Honest and of good Report; and we are forbidden the contrary. Justice is more enjoined in Scripture, than Piety towards God, which is in the first place; or Sobriety to ourselves. Whether the holy Spirit foreseeing it would be more difficult to keep people unto it, for they sooner decline and turn aside there being more Temptation of Worldly Advantage, then is to be had by Ungodliness, or they might mistake and suppose to have Devotion pass for an Atonement and Commutation of their Sin; Or God willing the Happiness of his Creatures as they lived in a community; yet he hath aid more throughout his Word of our Duty to our Neighbour then that we owe immediately unto himself; Though in Truth all is Homage and Subjection unto God, For we are to do Justly and love Mercy, because he doth require it of us, Mic. 6. 8. This is agreed to be good by all mankind: Upright-dealing and  have been, are, and will always continue Honourable and of good esteem amongst Men, both good and bad. We may see by this they have a real desire after Happiness; for they countenance what they see furthers it, and show themselves displeased at whatever is prejudicial thereto. They approve what is just and equal, when Offices of Kindness and Compassion are done to one another; and contrariwise they seek to hinder, if no other way, yet by casting Shame on the Authors of Wrong and Injury. There is a general sense and good Nature to others, though it may be brought home to Self-Love at last; yet if he loves others also, it is no harm for a Man to love himself, he cannot do otherwise; and where all things may stand together, there is no need of shutting one from the other.  
I might from this Observation just ask, if this Principle be in all; and Religion only comes on this Errand, as certainly it doth, and for no other; for God sent not his Son into the World, not to condemn the World, but that the World through him might be saved, that is, eternally Happy. Why then should so many thoughts arise in the Hearts of Men concerning it, as if it were a Troubler and Disturbance to them, or as it were a Snare? 
Exod. 10. 7.  What mean those silent Murmur, those secret and strange Imaginations? Concerning this one thing of Religion, There are great Thoughts and search of Heart. But it is only the Divisions, and the not compliance with it in all things, which occasions all this. There is a secret Enemy which doth all he can to raise Prejudices and wicked suggestions, to turn (if possible) all people from the good that is set before them; but he doth the greater Part. There is something in the nature of Man, which catches at every little thing that is present, visible and certain, but neglectful of what is not altogether so; though Prudence would direct that in a thing of infinite greater concern, he should also use the same Care and Caution. He doth indeed wisely as to the little things of this Life; but then he should go on as he hath begun, doing the same as to those vast concerns of the succeeding and endless Life, and then he acts like a Man indeed; for a Beast hath that instinct to take care and provision about what is before and useful unto him, and to avoid things hurtful: and so far let him use those faculties he hath, but for them which rise higher, let them be advanced to the higher end. The Principles of self-Love and willingness to be Happy, are as fit to build the Doctrines of Christ on as any, for as in the things of this World, when a Man comes to know they tend to this, he presently desires and seeks after them; so if he understands the other are for his good and security, it is then left unto him whether he will follow after and practise them.  
None can so much as in thought accuse God for those Laws and Statutes he hath given to Mankind as they live in Neighbourhood and Society; for those things to be done between Man and Man, every one knows it would be happy living, if they were by all persons and in all things observed, that every Man might have his own, and get what he can more, that we might live Lovingly and Peaceable with one another.  
But seeing the World is turned aside from this good Establishment, 
The Answer is throughout the ensuing Discourse.  What shall we do now? He that departeth from Evil maketh himself a Prey, Isa. 59 15. One may do Wrong to make up for that which he hath received; there is little to be got by the strict way of Justice. If one will come to any thing, he must make use of good and evil Arts; the first to get a fair Reputation, but it is good to have a double Advantage. All people are for living in the World as well as they can. If I had an Estate, or sufficient besides, I should never have been put upon this Temptation; but it is hard to perish for want, there can be no Sin when Necessity compels. Moreover, Honesty is poor and laughed at, so it may seem neither agreeable to Wisdom nor Happiness.  
One would admire, when things were so well ordered and disposed of at first, and such excellent Rules made concerning them, that they should ever be departed from; But Evil presently came into the World, the Sons of Violence and Transgression sprang up, Wickedness quickly got the greater part of its side. But now hereby is had the exercise and trial of Good, for that could not be unless there was some of the contrary. Nay, it would not be so much commended, unless there was great abundance of the contrary, and much opposition as now there is; so that Righteousness may appear more Righteous. It relies on Faith, and so is more precious then of Gold that perisheth, (then of the gains of Falsehood, which are quickly left behind and come to nothing) though it be tried with Fire (that is with difficulty and resistance) might be found unto Praise, and Honour and Glory at the appearance of Jesus Christ, 1 Pet. 1. 7. If there was nothing more than what we now see, only Buying, Selling and getting Gain; If after this busy Life we were to lie in the sluggishness of eternal annihilation; nothing in the World besides Earth; no Time shall be after we are gone out of the World, or there should be an utter end of us; if there was nothing besides what we in the hurry of worldly Business think of, which is evidently false; or nothing would ever befall us then what we consider of before hand, as many things do now; I say if things were so, which are manifestly contrary, than all that aforementioned would be wise Counsel, and method of Action. The Men of this World run a little too fast, they would take up that for granted which is not so, and then all along act upon a false and mistaken Principle: for whether they first debate it in their minds or no, they do after that manner, as if there was no Immortality and Resurrection; If they would allow an eternal Life after this, as it is the same whether they do or do not, it being not what Man fancies concerning himself, but God hath Decreed) all this stir of living in the World would fall to the ground; for then natural Reason would make this inference, That the time of our Sojourning here, if Seventy or Eighty Years, is not so much to that as the twinkling of an Eye to our whole Life; and consequently there should be as much care had to live happily for ever, as now for this short time. If both cannot stand together, there the least must give place to the greater; for more concern is to be had for a Year then for a Minute only.  
Said one, Who received the Spirit which did lead into all Truth, Know ye not that the Unrighteous shall not inherit the Kingdom of God? nor Thiefs, nor Covetous, nor Extortioners shall inherit the Kingdom of God, 1 Cor. 6. 9, 10. So what are accounted the ways of thriving in the World, are an absolute hindrance to their Title unto that. Men are to be judged by the Scriptures, and according as they have done or transgressed are to be admitted or shut out: Now this Book Condemns all the proposed Schemes of advantage. What is a Man profited, if he shall gain the whole World and lose his own Soul? Or what shall he give in exchange for his Soul? Mat. 16. 26. The Word of God is different from ●ain and common received Opinion. The Tempter first instils those principles of Dishonesty: Have they not read, how he was a Liar from the Beginning? He insinuated to our Parents that the forbidden Fruit should do them no harm; he beguiled them with a promise and appearance of Good, but we have found the contrary. The Commandments of God have a show of inconvenience: and Transgression may seem expedient at first; but examine things throughly, and see how it will be then.  
The great Objection against this Duty, and therein it hath a show of Folly, that hereby we become liable to be imposed on, suffer Loss, and are deprived of opportunity of more Gain. Our Lord's Counsel and Command is, Be Wise as Serpents, and Innocent as Doves. Be cautious that you do not receive any Injury, and be sure to do none. Every Man may preserve his own, and use a lawful redress where it is taken away by Wrong. The fault found by the Apostle, 1 Cor. 6. 6. is when they go to Law before Unbelievers, but in the fore going verse he seems to admit thereof before a Christian Magistrate, or rather in the first place they should refer it to an Arbitrator. Or if it be for trifles, there one may suffer himself to be defrauded, and pass it over as not worth a wise Man's regard, for that is not extended to little things. Christianity and Prudence are not in themselves inconsistent; but the Error is, that some frame notions of Wisdom according to the Opinion and Practice of the World, and by that would state the obligations of Duty, whereby they make the Commandments of Christ of none effect, or by distinctions would correct them. But let nothing be done contrary to the least of them whatever inconveniences may ensue. If we suffer Shame or Loss for the Doctrine of Jesus, we may trust him; a more enduring substance in Heaven will be a sufficient requital. It doth seldom happen that any considerable disadvantage doth fall upon any for keeping steadfastly to his Laws, when that only and no other is the Reason; or if it should, it would be made up another way here or hereafter. The Meek shall inherit the Earth, Mat. 5. 5. He dwells safely, and none cares to molest or disturb him. And though the baseness of some little poor Souls may extend so far as to Cheat, Defraud and take Advantage over his simple Honesty (as they phrase it) yet this is done privately and in small instances, which either he doth not know or not mind, and so lives well and contented for all. The  knoweth no Shame, Zeph. 3. 5. He may come at length to be so brazenfaced that he doth not value the judgement of Men, but so far only is kept in, least humane Law take hold of him; yet through restraining Providence he will sooner do Wrong to any one, than the universally sincere and good Man. Who did ever want Food and Raiment convenient for him, only by keeping Gods Commandments? It is somewhat hard to Flesh and Blood, but it is safe. Blessed is the Man that trusteth in him. O Fear the Lord ye his Saints, for there is no want to them that fear him. The young Lions do lack and suffer Hunger; but they that seek the Lord shall not want any good thing, Psal. 34 8, 9, 10. It is God's Will that they shall comply with his Ordinance of Labour, and not be slothful in Business; so they being in some Calling and adding there to Honesty and Diligence, do not want what is good or necessary for them. The Eyes of the Lord are over the Righteous, but then they must not tempt God, or expect a Miracle that he should feed them as once he did the Prophet with Ravens, but they are to use the means he hath appointed. Though we do live by Faith, and God is not willing that any thing should be made too evident, for that would destroy this noble Principle, and take off from the excellency of Obedience; yet to establish our Trust and Dependence on him, he discovers himself more than in any thing. We may as it were see with our Eyes his Watchful and especial Providence over his own Servants; Those peculiar ones redeemed from all Iniquity do get a livelihood. Or if they are disabled and hindered from Work or Employment, he provides some other way. Still he acts most wisely who lives so in this World that he may live for ever. He that walketh Righteously and speaketh uprightly, He that despiseth the gain of Oppression, that shaketh his hands from holding of Bribes, Isa. 33. 15. Who useth Lawful and prudent means according to the Trade and Occupation he is in, and rejects whatever is of Craft and Evil. It is sometimes seen that he may prosper and increase in the World. His Seed shall be mighty upon Earth: the Generation of the Upright shall be Blessed; Wealth and Riches shall be in his House, Psa. 112. 2, 3. This was often fulfilled in old time under the Jewish Dispensation, who had great measure of temporal Blessings. At this time it may be observed, whether for their Worship and Service of God, or the favour he retains to the Children of Abraham the Sons of Jacob and Joseph, or whatever Reason we may in Humility guests at; yet they are generally in good estate and plenty, though scattered in the World. But to us Christians are promises of better things of the Life that now is, and that which is to come, one in order to the other, as the divine Wisdom thinks fit. Those who are Heirs of Salvation, for whom the greater things are reserved, do commonly live by his Grace and good Providence here in expectation and pursuit after that. More is not desired then sufficient for this. They look further then barely to live, but do something worthy of Life, which is only towards that to come. As they get means for the first, they press forward to the high and eternal Calling.  
There is much talk of living, and living well in the World; this is the principal Mark at which most aim, to get in an high condition, and as much as ever they can. It may be observed that whilst in our Mother's Womb we grow up as Plants, afterwards like young Beasts, we Eat, Drink, Sleep and Play till the Organs come to be fitted for the exercise of Reason, than we become Men; but yet many live like Beasts all their days pursuing only the same end: and that which was designed to seek after divine things, degenerates and serves only to minister unto the Brutish part of Man. If he would keep in his honour and understanding, and advance further; if he hath really Prudence and Discretion, he might know thus much, that when the Lower ends are attained, he should rise higher. When Hunger and Thirst are satisfied, what is all this for, but to seek after the Bread of Heaven, and to thirst after the Wells of Salvation? When what he eats every day with his Mouth is cast into the draught, and signifies no more but for the present, hi● common and daily Work according to God's Ordinance supplies him with that; when he sees this comes to no more but just to keep life for the time, this suggests not to labour for the Meat which perisheth, but for the Meat which endureth unto everlasting Life. When our Clothes wax old and new are had, which are daily put on and off, there is dressing and making neat; What is all this for, but to fit us unto something else? to seek unto the Lord to be Clothed with the Garments of Salvation, and to be covered with the Robe of Righteousness, Isa. 61. 10. to be arrayed in fine Linen, clean and white, Rev. 19 8. Doth not the Body wax old with the Raiment it wears? Hath it not the like changes? going to Bed puts in mind of laying aside these Rags of Flesh in the Chamber of the Grave; The Morning may be an Emblem of the Resurrection; our doing the same things shows forth the Happiness of Heaven, which doth not so much consist in infinite and successive variety, but all imperfection and tiresomeness shall be done away, and we shall have full and satisfactory Objects for our desires. The washing and making neat prompts to cleanse ourselves from all filthiness of Flesh and Spirit. The rubbing away the dirt contracted by the sordes of the Body or outward things, teaches to be pure Men and Women just, as we were made, without additional Plastering or Colour. This again puts upon adorning the hidden Man of the Heart, which is not corruptible; and all in order to be glorified both in Body and Soul hereafter. Still Men do act but half way; this living in the World points out what is to be done towards, and as it were shows unto us the endless Life. This Life is lent to make ready for the other. It is an essential part of Wisdom to refer all things to the most excellent end, to have an Eye still fixed upon that, and then order our going accordingly. Wherefore do I live here these few days, and full of trouble? To behold the Heavens at a great distance, and see the outside only, as we do not much more of the Earth we tread on; to run through that Succession of Day and Night, Summer and Winter, and that small variety of things nearer to us, Company, Business, necessary Actions, we are quickly weary with all this; but there being much more as God's Revelation speaks of, our Life was given to great ends and purposes, wherein the Almighty Creator hath manifested his own Wisdom and Glory. And then, Is not Immortality more to be minded, than a dying Life? Is not Perfection rather to be sought after, then to lie down under our Imperfection? If one was wholly to be given up, yet still the greater good is to be preferred before the less; but when they may both stand together, nay, if the less is better managed when it is towards attainment of the other, this will be a mighty Argument for the equality of God's Ways towards Men. If the Life that now is may as well, yea be better continued and preserved by ordering it so as God would have it in pursuance to the eternal Life he hath promised, this demonstrates him to be most Righteous, but ourselves unreasonable and foolish if we do not comply therewith. This is done by getting necessaries and conveniencies, then in the use and exercise of them. The Grace of God hath excellently prescribed for both, Teaching that we should live Soberly and Righteously in this present World, Tit. 2. 12.  
But we are to be advertised of what our Lord saith, A Man's Life consisteth not in the abundance of things which he possesseth, Luke 12. 15. It requireth no more than Meat, Drink, Raiment, Habitation convenient for him, remembering still what he is, where he is, and whither he is going. A noble Soul enrapt in Flesh, and therefore is for the pure desires of that only: By the Well and in the Wilderness; and therefore is to have a refreshment, no continued sitting down; some divertisement and delight, but no perfect and lasting Happiness till he is come to the place God hath provided for him. Since things are so as we are told in his Word, and find True by Consideration out of it, If we might not be carried through here by going his Way, and according to his Directions, than there was some excuse for distrust and revolt from him, as now there is none at all. On whom may we more safely depend, than the God who giveth Food to all Flesh? Who seedeth the Fowls of the Air, albeit they Sow not, neither do they Reap, Mat. 6. 26. much more would he feed us also, as we are better than they in the Rank of Creatures; but yet more, as we would show ourselves Obedient Children.  
This is the more certain way of getting a comfortable Subsistence, for every one both Just or Unjust, would willingly have to do with an honest Man, so hereby he hath more Custom or Employment. This is so evident, that all at least pretend and make a show of being so, though few act according, and keep close to the true rules thereof. It is just and equal that one Man should live by another, that another's Calling should maintain him, as we are willing our own should as to us: This is agreeable to the Royal and Fundamental Law; provided that no Deceit, Lying, Over-reaching or other Sin be committed on this excuse, for under this they do shelter Unrighteousness and Wrong. The nature of Evil is fixed in itself, and is not to be done under any pretended Good. None would care to be imposed upon, or served after an indirect manner himself. The Sin of Dishonesty is so shameful, odious and prejudicial to Interest in the World, that those who do not fear God nor have regard to futurity, will conceal or mitigate it as much as they can; for their Credit is their Livelihood, and if they lose that they lose all, none will deal with them. So Honesty is the best Policy in this World; the form thereof is for temporal Advantage, and so is the thing itself. It is thought otherwise; the best way is to have the outward Reputation, but privately to do any thing for Gain. This is the received Maxim, but contrary to Christian simplicity and sincerity, nor yet so very reconcileable with Prudence; for the most hidden Deceit, especially when long used, will some way or other manifest itself, so far at least as to render him suspected, if not known; and then he shall lose more of honest gain which he might have had, and will not be recompensed with all the Wages of Iniquity. If it be strictly considered in ordinary Trade or Business, how much may be really gotten within the bounds of Uprightness, what is to be had more, by going over, is so little and inconsiderable that it doth more harm then good. All Actions proceed from the mind, and as that is disposed so are they; if to injustice then either by continued close acts thereof, or by despising those little ways of Dishonesty, and by proposing some one considerable Oppression or Deceit, which makes his Fortune; this is reckoned the wiser way, by which they come to somewhat, when before by being exact and true in lesser matters they were loss suspected.  
All unrighteousness is Sin, 1 John 5. 17. It 〈◊〉 the worse sort thereof, being an advised deliberate Transgression, a Disobedience upon full consideration, and commonly long allowed in. This is not The spot of God's Children, for it is wilful corrupting 
Deut. 32. 5.  themselves, and not of sudden surprisal; and therefore far from the Godly. Paul confesseth himself to be injurious as he was, Acts 8. 3. for which he obtained Mercy because he did it in Ignorance and Unbelief: but otherwise of all the failings of the Saints Recorded in Scripture, there is no particular act of Wrong done to the Estate of ones Neighbour (as I can call to mind) But since it hath been said, Who are greater Knaves than the Religious? How many Examples of this sort? Their Griping and Covetousness, their secret acts of Knavery and other Abominable do, make all considering people take heed and beware of them. Many that seem to be so, have given sufficient occasion for this. Some by Rebellion in the State, others by private Deal between their Neighbours have made the Way of Truth evil spoken of. But doth this allow of their do? Do they not vary from it? Who can help but there will be Hypocrites? The Word of God is full and manifest against all manner of Unjust doing, The Rule is straight and right, for Hypocrites (who would be accounted Righteous when they are not) pretend to Religion, because that requires Honesty, and under that Cloak they would cover themselves. If their Practices are contrary, that makes known their Religion to be vain; they have only an appearance, but not the reality thereof, for notwithstanding this still remains Just and Good. There are three general Principles of Action, Conscience, Honour and Interest; the first is a sure restraint, the second is none at all where the thing can be done secretly, as too many acts of Injustice daily are; And if Men are Honest only for their Interest, they will be likewise Dishonest when it is their Interest so to be, as that often happens.▪ The Temptation of Interest is so prevalent, that he must be a perfect Man indeed who is not wrought on thereby, One who is endued with a good measure of the Grace and Fear of God; but he that hath not, will be quickly overcome, for he who doth not seek his Happiness from God, will be working it out himself; and this being the Principal Instrument that helps to all things of a Mans own Happiness, he will be sure to manage it to the best advantage he can: By Right or Wrong, Lawful or Unlawful means is no matter to him, who is for getting every way. There is no check nor stop to the violent driving on of Interest but Religion. Why should that hinder the good of any Man? It doth not in any wise. It provides against wrongfully taking from another. But wouldst thou stand still, and pause a little.  
Wherefore is the beloved and magnified Interest desired? Is it not in order to the attainment of Happiness, and if that may be had in a better and only true way, What harm is in all this? you are not forbidden to Trade or get Gain, you are required to provide for your House and Family, but you are denied the Superfluities of unlawful Profit. Both the necessaries and Conveniencies of Life and Contentment withal, may and are only to be obtained by keeping within the fence of Duty. The Blessing of the Lord maketh Rich, and he added no Sorrow with it; So that is rather to be chosen then filthy Lucre, the great Gains of Oppression and Injustice to which a Curse is annexed, Job 15. 29. & Job 20. 18, 19, 20, 23. There may be a Curse in the Mouth, and such may have no true enjoyment of what they obtain this way. They are continually plagued with secret and invisible twinges, which themselves feel and seek to stupefy by Drunkenness, Gluttony, constant Company, great hurry of Business, and the other Arts of hardening. A little that a Righteous Man hath, is better than the Riches of many Wicked, Psal. 37. 16. He hath a more comfortable enjoyment of what provides against Hunger and Thirst, is a defence against cold and nakedness, and as to them he rests satisfied. Whereas others can do no more with abundance; and if they give up themselves to their own Hearts Lusts, they may glut themselves, but yet crave; have their belly filled, but not their desire; They may drink on, and still be dry; be safe from cold, but not the uneasiness of pride. Honesty and Diligence do more conduce to present Peace and Comfort, than that distracting or wearisome Pursuit after immoderate and forbidden Gain. For there doth arise disquietude from Gild and Discontent, the first tormenting him for what he hath done, the second making him restless to push forward to add yet more; and thus he knows not what to do, being tossed between two Furies, which keep him uneasy and troubled. Let Injustice put in what Plea she will; make a noise for living in the World: yet both for that and being Happy here, the best way is to live Righteously.  
The Lord thy God hath Blessed thee in all the works of thy Hands, Deut. 2. 7. He gives thee Skill and Understanding; and his Providence watches to prevent the mischievous devices of the Sons of Violence and Falsehood. As none is without Afflictions of Body and Mind, so not without losses in Estate. These are suffered for Trial and wise Reasons, but most commonly it is so ordered that hereby they are not disabled from their several Employments; So it seldom or never happens in a good Man for his Losses to be his utter undoing, or to be absolutely deprived of a Livelihood. That comes to pass through Negligence, Folly, Prodigality, or some other Sin; but not by keeping close to Duty. And though he may receive some little injuries, yet he lives contentedly, at present applying the Promise, and patiently expects the Reward for doing the Will of God. He need not return Evil for Evil, or more injuriously make honest People pay for the harm Knaves have done unto him. These are for the most part trivial Instances, and our Obedience is to be proved as to them. God hath ordained that Man should Labour, and he will prosper that to which he intends it, Mine Elect shall long enjoy the work of their Hands, They shall not labour in Vain, nor bring forth for Trouble, Isa. 65. 23. His word doth as it were stand engaged that such who live according to his Will should be mantained: To supply real Wants, not unnecessary Lusts. And it may be observed of the greater part of mankind, who have no certain Dependence nor Estate, but the casual income of their Trade or Employment from day to day, yet still they are provided for, some one way or another. So there is no need of repining at the great Landlord, whose is the Earth and the fullness thereof, for not giving an Estate; Why he hath given enough for all; the Fruits and  (Blessed be his goodness) are abundantly sufficient to maintain all its Inhabitants. But he hath set Limits, Bounds and Landmarks that every one might know what was his own. And then some by Industry obtained what others through Negligence and Idleness parted withal, the World going on in the usual way as it doth now. This diversity is suffered by the divine Wisdom for trial of that particular Virtue now insisted on, and of others. All cannot have Estates, not such as they desire. Every one ought to be contented with that condition he is in; if he will work with his Hands there is no fear of want. Never any is driven so hard as to be forced by necessity to Sin, if he will use all lawful means first. Then Honesty is so far from being poor and laughed at, that those who observe it, are generally thriving, and have good Reputation; but if mean, yet attended with that satisfaction of mind which others have not in their abundance. If at any time ridiculed, it is by knavish Men who seek this way to extenuate their own Gild; for his well-doing brings their Sin to remembrance. And truly this is the cause of that Reproach, Slander and Contempt cast upon the ways and People of God; not that they in any wise deserve it, but all good esteem and honour; But those who do not live accordingly, are privately convicted they are in a fault; and therefore seek to discountenance that, which they should have done. An odd way, not to be contented only to offend God by an Omission or Disobedience; but to Sin yet more by fastening contempt on his wise Sanctions, and to hinder others also.  
Mark the Perfect Man, and behold the Upright, for the end of that Man is Peace, Psal. 37. 37. which is more valuable than all the fine Houses or Estates in the World. Seeing it is the entrance upon an Immortal Life, it is more than enjoying the greatest Revenue for an Hundred Years. But further he hath Peace throughout his Life. Herein exercising himself to have a Conscience void of Offence towards God and towards Man, he is in favour with both: and freed from that Trouble and Vexation, which doth always arise when the Duty to our great Creator is neglected, or those just Offices between Man and Man. The Lord is Righteous in all his Ways, His infinite sovereignty over Creatures is attempered with an excellent goodness: His great Power himself hath been pleased to limit by a gracious Word, and many other things, if we could clearly understand as we shall, do manifest him to be exceeding good and joving to us Men; so we are to do one to another, Little Children let no Man deceive you. He that doth Righteousness is Righteous, even as he is Righteous. 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. 7, 10. That no Man go beyond and defraud his Brother in any matter, for the Lord is the Avenger of all such, 1 Thes. 4. 6. Though we do not see him, yet he seethe us; Though we may think him to be in Heaven at a distance, he is there, and yet not far from every one of us: He stands by, and beholds all the do of the Sons of Men, and considereth all their ways. He doth see if any one will do justly, and live according to the Laws he hath given; they may be broken secretly, but it is known unto him; The hidden things of Dishonesty may a little while remain undiscerned to our sight, but not before him who in his appointed time will reveal them openly before the World. All things are now disposed of for this Life of Trial and Temptation. He who is  may be , and he that is Righteous may be Righteous still. The Threatening and Reward are annexed accordingly. With us that are living, and for a short time in the way, the thing is in suspense. And the Work of Righteousness shall be Peace, and the effect of Righteousness, Quietness and Assurance for ever, Isa. 32. 17.   

CHAP. XV.  
Of TEMPERANCE In Meat, Drink, Apparel, Recreation; Of the passing away of TIME.  
THis puts in mind of our imperfect and wanting Condition, that stands in need of so many things from without. The God, who made us, put us in Flesh, and in this place, who hath ordained such things to nourish and sustain us for a while; He could also have kept us in Being and Continuance without them. All things are equally possible to an Almighty Power. He both frames the means and the end. he is free and unlimited to the use of them, or can perform whatever he pleases with such means, or without any at all. Who fed the five Thousand with five Loaves, could have caused that they should not have Hungered at all, as he did not, during the Forty days and Forty nights, for He was afterwards an Hungered, Mat. 4. 2. Man doth not live by Bread only, but by every Word that proceedeth out of the Mouth of the Lord doth Man live, Deut. 8. 3. We are not to be perfect before our time; Even now by the Divine goodness and appointment we are in good Accommodation by the help of those outward things, as indeed can be well required for Creatures and the state of Imperfection; all this is only for a while in expectation of, and in order unto greater things. Meats for the Belly, and the Belly for Meats, but God shall destroy both it and them, 1 Cor. 6. 13. Our Feet and Eyes supply that to us as if we were wholly made up of motion and sight, they are sufficient for the business we have to do. Food and Raiment through God's Blessing keep Life and Strength, and provide against Hunger and Cold; so as to them we suffer no decay. They supply the defects, so that still we are rendered fit for our Master's Service, and for what he doth require of us. They come into help against those Evils which would otherwise Oppress, and for a Prop when we are beginning to fall. It is manifest they should only do unto what they serve, assist, but not clog or burden; they should refresh and enable to stand, not stifle or fit heavy upon us. Hence Temperance appears to be pure and natural; it requires what ever is convenient, but rejects and casts forth what is more. That there be nothing wanting or over: That the Body be preserved in its due Temperament, That it spring up and run through its several alterations with daily Bread, the constant and even course of Blessings of Heaven and Fatness of the Earth, the moderate use of those good things God hath prepared for it. Like a 
† Isa. 65. 22.  Tree planted which neither hath too much Dung at the Root nor stands in a barren Ground, but receives nourishment from the Earth, Air, Rain, kind influences of the Sun, until it grows up to full bulk, and thence it will by degrees whither and perish. Continuance is his only to give who was the first Author of Being: to every thing here is the appointed time to go on during that by further Laws and Rules. By a narrow and strict observation of things we may discover the Glory and Wisdom of our God; our Reason was therefore given to Praise and Magnify him, to know and do things profitable for us.  
Many do miscarry and come to an hasty end by not attending this, by making that an occasion to destroy themselves before their time, which was therefore designed to carry them through unto the Period thereof. When the Table proves a snare, and that which should be for their welfare, is a Gin to take themselves withal: When that which should water and moisten, doth drown or over-whelm; so again when these are denied, there succeeds an ill constitution of the whole. Sickness doth arise from irregularity of Meat and Drink. And though it is commonly imputed to such accidents or second causes, yet there is the gross and ill affection of Humours, which by that have been rendered jarring, and such a thing sets them in actual falling out. Temperance is the best Physic according to the old rule approved of by universal Experience since the World began; nothing doth so keep off and prevent Distempers: and when they are on there is no such general and good prescription as Fasting and Abstinence, that nature may at length expel what clogs and hath disordered. Health is the greatest good pertaining to the Body, which nothing doth so much preserve as Sobriety. And this may be one reason why Beasts are not troubled with Sickness and Indisposition as Man is; the Body of both is near the same, but they live according to nature, only supplying the desires thereof and no more; whereas he doth add Drunkenness to Thirst, and Gluttony to Hunger. What brings him back to the first and true use of things, this tends to his well-being.  
He that keeps Israel neither Slumbers nor Sleeps, neither Eats nor Drinks, nor is Clothed. He needs none of these things, for he is God in whom is all fullness, Perfection, Self-subsistency, Eternity, and whatever can be thought of him who is all in all, to whom cannot approach the least evil or hurt. So Temperance is not in him, being conversant only about the use of those things which denote Imperfection. Yet this Fruit of the Spirit, Gal. 5. 23. makes us little and finite Creatures have a faint resemblance to the God of the Spirits of all Flesh, by reducing them to the state they were first made in of his Image and likeness. We hardly know what the Soul is in itself, being covered over with Sin and Sensuality, but when stripped of these it returns to its first condition. It is active in a healthy and sound Body, but is pressed down even to the Earth with loads of Meat and Drink. Then that which is linked on, is drenched and immersed further in, so is hardly discerned to be Spirit. For it becomes in a manner carnal and partakes of the Fleshly part of us, which is a degeneracy and sinking; so when these hindrances are taken away, there is a rising up again. The workings of our Soul are naturally upwards, if the weight is removed.  
Temperance doth further moderate our desires; it doth not make them absolutely cease, for that is impossible, but takes away the torment of them. When gratified, they are the more eager and impatient, but when resisted they are less. This brings into that lovely temper of using as not abusing, Not to be overcome with the Temptations to excess, they will become less by denial; and it may be as irksome to admit thereof, as for the sensual minded to resist it. Sobriety perceives all the good in the Creatures abstracted from the evil: It hath all the relish and sweetness in them, separated from eructation and bitterness. Which keeps within the just bounds, and knows not the trouble of going over; which frees from the pain of Hunger, and uneasiness of satiety; which preserves Health, and not destroys it. The Body is of a more strong and vigorous temper, and the Man is rendered 
Prov. 13. 25. Isa. 23. 18,  fit for his general and particular Calling. He is loving and thankful to the giver of all good things. He doth cheerfully perform his Duty to him, and those Offices due unto his Neighbour, and that Business himself hath in the World. This Grace puts joy into the Countenance, and liveliness into the whole Man; whereas one extreme is attended with heaviness and sorrow, restlessness and discontent, the other makes pale and weak.  
It is hard to hit upon the exact mean wherein lies good, but generally in the denial of things is the more safe error; in some it is Duty. John had his Raiment of Camels-Hair and a Leathern-Girdle about his Loins, and his Meat was Locust and Wild-Honey, Mat. 3. 4. The Son of Man came Eating and Drinking, Mat. 11. 19 God is glorified both ways, but the latter is our Example. Who hath left direction concerning Fasting, Mat. 6. 16, 17, 18. And a standing Precept against Intemperance at any time, Luke 21. 34. But though that macerating the Body hath made such a mighty noise in Religion as a great meritorious Act; yet so much stress is not to be laid thereon, either by Command or Example from God's Word. In the old Testament there is little or no mention made thereof by way of Command or Duty. In the Gospel little is said, unless Col. 3. 5. which is in order to abstain from other Sins, and if that may be done without, the Reason of the Precept ceases. And so of 1 Cor. 9 27. The Body may be kept under and brought into subjection without so much pining or starving thereof. The Apostle saith verse 25. Every one that striveth for the mastery is temperate in all things, alluding to those who did Diet themselves for the Olympic Games: Which plainly implies, that we are to manage ourselves so as to be more fit for the Service of God, and that we may get to Heaven. Now it is evident, we can better serve him in Health then in Sickness; and it is more accepted when done with a willing good Heart. If we may be still spiritual minded, not taking off our Affections from God and the things above, to set them on small and perishing comforts; If we can avoid Sin without so much rigour, If we set a part some time for Fasting and Prayer; I know not what mean those harsh disciplines, that famishing all the Life long; for it is not a shrivelled skin nor pale looks, nor a lean Carcase which commends unto God; but A broken and contrite Spirit, a Soul little in its own esteem, contracted and become in entire subjection unto him which hath the Body under, and both in obedience unto God. That extreme Mortification hath been turned into a gross mistake and Superstition: The cruel afflicting one's self comes near to the Prophets of Baal, who cut themselves after their manner with Knives and Lances till the Blood gushed out upon them, 1 Kings 18. 28 so are the self-whipping and Scourge of Pagan Christian Rome; and alike are the ways of the Heathen, and false Religions throughout the World. But the King of Israel is a merciful King: He doth not require these things at our Hands: He doth not Afflict willingly, nor Grieve the Children of Men, Lam. 3. 33. Neither should they do it foolishly themselves. What deserving is there utterly to refuse what God doth give? God would have in this place the Humiliation, but in no wise the Misery of his Creatures; He at present keeps them off from true and perfect Happiness, that being reserved elsewhere; but denies not their Comfort and Refreshment. He is not now unwilling that we should be Happy, but then we should be so puffed up that we would not have him Reign over our Hearts. He would not have us run away from those things which are set forth for a trial of our Obedience, having as it were hedged us in by ordering that to be had in things absolutely necessary, which we cannot be without.  
Another kind of Moderation is conversant about Apparel, which was designed against the pain of Cold and shame of Nakedness. 
Of Apparel.  This calls again to remembrance our Misery and Want, for such an help is found against it; and therefore those who place Happiness in Meat, Drink or Raiment, consider not that it is only as Physic for remedy against foregoing Evils, Hunger and Thirst, Cold and Shame, and how much better it will be when we shall be made Perfect and altogether without them, as it is to be whole and have no need of a Physician. God in clothing us at present with Garments of Flesh, which are weak and filthy, mean and contemptible, seems to check hereby the aspiring temper of Man, for nothing is so much provided against 
Job 33. 17.  as Pride; Though he endeavours to strive against it, making that an occasion to lift up himself, which should humble and abase him.  
The Word of God is a discerner of the thoughts and intents of the Heart. Neither is there any Creature that is not manifest in his sight, but all things are naked and open unto the Eyes of him with whom we have to do, Heb. 4. 12. 13. He will judge and recompense according to the secrets of the Heart. Those who are to discover in order to turn away Iniquity from Jacob, by laying open the Aggravation and Sinfulness thereof, may by a malicious Interpretation be thought like him that accuses our Brethren before God day and night: But then this Charge would fall upon the Prophets, Christ and Apostles, and all faithful Teachers. The case stands thus, Every Man's final condition is to be determined by God and his own Heart: He knoweth all things, and that knoweth its own Sin. 'Tis the motions of that which commit the evil: And those who are to convince of Sin, are to reprove and not to be our Judges; to Warn, but not to Condemn; If the thing be so, they must repent and amend; if not, they only admonish and exhort to take heed, and there is no harm done. They enjoin no Duties, but set up the Mark again which was almost fallen, to direct in the Way to Heaven; They make no Sins, but raise up the float which was sinking, to keep people from Shipwreck and Perishing. The great Policy of the Deceiver of mankind is to bring them off from God, to lose their Knowledge of him, and the Sense of Good and Evil; whereas on the contrary it hath been the Business of all true Messengers sent from him, to 
† Isa. 58. 12.  restore both as much as they could. The less Conscience and particular Examination of their ways, the less conviction of Sin there is, be sure not ripping of it up from the bottom; the generality of the World think so much the better. For ever, O Lord, thy Word is settled in Heaven, Psal. 119. 89. Those Laws and Rules of Obedience and Sin have been long since fixed up, and all the World shall be judged by them; so they are to take notice of, and prepare themselves accordingly now they are in the way.  
What Sin or Harm is in Clothes? is commonly asked. In truth none, but in the Pride and Excess of them, for otherwise the Word of God would not make express mention of them as it doth, Isa. 3. 16. etc. Isa. 32. 11. Jer. 4. 30. Psal. 73. 〈◊〉 Z●ph. 1. 8. 1 Tim 2. 9 1 Per. 3. 3, 4. Evil doth intermix with every thing here, even to what we are fed with and do wear. The evil accompanying Raiment is Pride; which divides itself into forgetfulness of God, or despising our Brethren who are not so arrayed. Yet they that wear soft Clothing are in King's Houses, Mat. 11 8. So they may be used for distinguishing of Condition. Let thy Garments be always white, Eccle. 9 8. which intimates another end of Decency and Comeliness. If fine Apparel doth not take off from the Love and Service they owe unto God; If they do not set at naught or less esteem him in vile Raiment; If they do not place more Happiness then as it barely ministers to Warmth, Modesty and Comeliness; If it doth not engross too much time and other evils are separated; then they may use what God hath afforded for Clothing, improved with that Art 
Psal. 45. 13, 14.  and Skill he hath given to Man. But considering withal, The Soul is more than the Body, and the Body is more than Raiment, Luke 12. 23. And more care should be had for them both, then for these appendages to the latter. There is a Resurrection and Immortality; and taking care for the Body, all one as the Soul, for they will far alike, and be in the same condition. The Garments of Salvation and Robe of Righteousness, the fine Linen clean and white, to be all glorious within, and adorning the hidden Man of the Heart, these will be found altogether as necessary and convenient as now it is thought to deck with Ornaments and adorn with Jewels; for 'tis evident they must, and are deprived of these. They must strip and mak● bare, Isa. 32. 11. (as they do every night) till they put on a Shroud or Winding-Sheet, and then nothing will stand them in any stead but what is . Then Dust shall be the only Powder and Paint, Instead of sweet smell there shall be stink, and instead of well set Hair, Baldness, Isa. 3. 24. The holy Spirit speaking of this Excess, makes particular application to Women, for they are most subject to this Sin and Vanity; they are the weaker Vessel and presently taken with a slender appearance of Good. A ●ine outside and gaudy show (though it is not much more than the colour of a Fly do exceedingly transport them whose thoughts are not fixed on the true and substantial Good. Who pursue no certain end may be observed to catch at every fantastic Image that hath the least sign of Happiness, though it be a mere shadow, varnish and next to nothing. Again who have a right sense and belief of spiritual things, they do not in the least esteem of Toys and Tri●●es. As Women professing Godliness differ from those of this World in manner of Life and Conversation, hoping to be unlike them in their Death; so they should appear outwardly not to run to the same Extravagancy of Apparel. They may be of the same Fashion with others, but more modest and less expensive. Not setting themselves out in the same manner as the vain Women do of like Rank and Quality. What is saved this way and given to the Poor, will avail more than Conforming to this World, and the empty applause of their Acquaintance. Though people are so admired or envied for fine Clothes, yet the principal delight arises to the owners from this ignorant miserable nature of lookers on. Good God that the Soul which was designed for great things should ever be brought so narrow and low, as to take pleasure in bodily Vestments! That she who is brighter than the Sun, if she knew herself, should at alL mind the glittering of Gold or Embroidery! That she whom the whole World cannot satisfy in her due stretching forth, should seem the least contented with what is mere outside and colour. She must be extremely fallen from her noble and exalted Nature. She must lose much of her original Honour, before she can set any estimation on them, which are only useful and convenient for the Body, but not worthy of her Care and Affection.  
Temperance extends yet further to Recreations: The necessity of them appears in that we are Flesh and not Spirit, that 
Of Recreations.  will tyre and grow weary. It is as needful to Refresh as to Eat when Hungry. We do not read that Christ used Recreations, his Meat and Drink was to do the Will of God; But we are not as he was, without Sin and Corruption. We cannot be always conversant about holy things; an Intermission and Freedom is allowed as appears by bodily labour God hath Ordained, and when tired by that he affords Divertisement. Provided, that we do not shut out the sense of him from Worldly business, or deny our Subjection unto him in those Portions of Good he hath given. Be thou in the Fear of the Lord all the day long, and then do what thy hands find to do: If we acknowledge and preserve our Obedience unto him, and then delight ourselves as much as we will. Looking unto the end and design of a thing, which in Recreation is to fit us the more for his Service, and works of our Calling; And therefore are not to be made an occasion to turn our Hearts from him, or neglect the other. It is lent to refresh, and not to fill; to delight, but not to satisfy; to use, but not to rest in them; We are not to be happy before our time. Even this may be learned out of the nature of Recreations, for they are hungry and empty; and when immoderately pursued, they are wearisome and cease to Recreate. They please and divert when sparingly used, but still are not found an adequate Happiness to Man. That irksomeness and not satisfying, that constant seeking after variety though little to be had, not being contented even when one is tired with them, make known all this. Can Men feed on still and be nourished with Sauce only? These do not gratify the Soul otherwise then by rendering the Body more fit for her operations, which cannot be always working: Now what diverts, makes them to stand still; but when she is somewhat eased and relieved, she hath an inclination to return to her proper Employment, and hath regret to be hindered. Happiness is the end that she drives at, which is kept in another World, we being only to prepare for it here in that method and way God hath Ordained. In our course we are assaulted by many Temptations and proposals of Good, which would deceive and turn aside, God saw every thing be made, and behold it was good, Gen. 1. 31. Every thing that is not expressly forbidden, may be lawfully used; but an intermixture of evil came in afterwards, so it may be turned and abused. If Recreations are had according to the prescribed limits of Moderation, they help to our Comfort there and Happiness hereafter; but if excessively dwelled on, they tend to Distraction and Misery. The great danger of them is that then they hinder the Love of God, make to forget him, render us earthly-minded and quite estranged from spiritual things, they consume precious time which should be spent in working out our Salvation, and doing good to others. The faculties of Soul are not exercised on those great and suitable Objects to which they were designed, but are taken up with little and vain things. Had we been only made for them to skip like Lambs, or with the Leviathan to take his Pastime in the deep, the same and ordinary endowments which they have, would have served us also. There would have been need of no more than power just to sport and play; Reason might have been spared, and the other Accomplishments of a Man. We may observe in the lower rank of Creatures after the briskness and festivities of Youth are over, they do not leap up and down, but serve only to the right end of their Being.  
Because Recreations are commonly used to spend Time, the tediousness 
Of Time and the passing away thereof.  whereof is so afflicting to some, it can be no improper digression at least from the general Argument to say some what thereof. If Man did reflect within himself, and on the nature of things, he might somewhat understand what he hath here to do. All the powers of Soul and Members of Body ure fitted for Action, they crave after it. Here is the Right and the Wrong, something he must do: and if he mistakes to the latter, there is Regret and Discontent. Even when he is exercised about vain and insignificant things, which must be done rather than none at all; or if about more material, in which there is some but little profit; yet still he knows he is not in his proper work. The usual scene of Employment lies in Recreations and business of Life; the first doth not so much satisfy the mind as the other, and this doth it not altogether, for there is something further which is so little regarded because wilfully shut out of the mind, and through the Craft of the Adversary, these are made an occasion to stifle it, or to divert so much from it as should be done. To speak plainly it is God and Religion, To seek after and know him, to conform to his whole Will, This O Man is what thou hast to do; and all other things which come not under here, are avocations from the one thing needful. Said our Lord and Forerunner, I must work the Work of him that sent me while it is day: the night cometh when no Man can work, John 9 4. His was laying the Foundation for all to build on. He finished the Work God gave him to do, and every Soul is to work out that which he hath wrought and accomplished for us all in this Life, which is the accepted time; for the darkness draws on, in which nothing of this is to be done. And therefore if we neglect, Woe unto us, for the day goeth away, for the Shadows of the evening are stretched out, Jer. 6. 4. We haste on towards the Period, so uncertain is our stay here, that the Sun sets while it is Noonday, yea at all times, so we are to be as those which wait for the coming of the Bridegroom, not knowing when it will be.  
Time was given us that we might prepare for Eternity: It seems to point forth the other, as also we may know somewhat of our own frame. We have immortal Spirits which began to be, but shall never end; for if we look back upon Eternity, that vast space which was before we came into the World, we are confounded: We that came forth in time cannot imagine that which was from Everlasting; but who have assurance of continuing for evermore, We can very well conceive what shall be to Everlasting and shall have no end. Now Time stands between both these, as a little Creek between two Seas. And this may be considered in the motion of the Celestial Bodies since they have been Created until they shall be dissolved: And then Time is that space during those several Generations come and pass through here as God hath ordained. But to bring it more close to ourselves, it may be taken for that while every particular Man is in the World. One is more to himself then all the World besides; and therefore he is not so much concerned with others, or the days before and after, but whilst himself is here, that is his Time. Whilst he is in Life, the Springs and Wheels thereof continue in motion; so that if the Sun should stand still, yet unless the hourglass within did cease to run, the Garments of Flesh wax old, it would be no advantage to Man; for the moving of those things within determine his space, and not the common measure of Days and Nights, Months and Years. Since the World began it was never heard that they did stand still with any Man, but the Pulse is continually beating towards its last stroke. We all do fade as a Leaf, Isa. 64. 6. When it first springs and buds forth, it hastes towards being blown off, or withering, and so dropping down. My times are in thy Hand, Psal. 31. 15. during the while God shall hold our Souls in life, and the Tabernacle remain fit for our Habitation.  
As sure as Time now is, so it will be when Time shall be no longer, Rev. 10. 6. As Days and Nights pass with us, so the duration of Eternity will begin. As manifestly as there is something above the Sun, which was set in the Firmament to give light upon the Earth, Gen. 1. 17. but beyond is an eternal and unchangeable Light. The Darkness is no Darkness with thee, the Night and Day are both alike. We are to be Translated thither, where is no Sun, for it hath no need thereof, for the Glory of God doth lighten it, Rev. 21. 13. so neither to divide the Day from the Night, nor for Signs, nor for Seasons, nor for Years; for this is only the manner of these lower Regions of the World. One Day is with the Lord as a Thousand Years, and a Thousand Years as one Day, 2 Pet. 3. 8. There is no respect at all of the numberings of Time with the High and Lofty One that inhabiteth Eternity, Isa. 57 15. And so it will be when he shall be pleased to admit ●s there.  
Hast thou (courteous Reader) a warm and serious Apprehension of this thing? When thou art pressed with the tediousness of Time, think upon Eternity; And then knowest thou not how to make use of the flying Moment's before thee? Is it nothing to secure unto thyself the Everlasting Mansions? no while to be allotted for getting an Happiness which endures unto all Ages? Only a spare Minute and the refuse of Time will this serve towards obtaining that, to which Millions of Years are but the twinkling of an Eye? Will the Ancient of days accept of that opportunity of serving him, when not detained by vain Company or Pleasures? He will not be dallied with by foolish and proud Creatures. Heaven and Immortality are for those who strive, Luke 13. 24. labour, 1 Cor. 15. 58. seek diligently, Heb. 11. 6. who make it their constant business throughout their Life. Are thy desires a little quickened? What wouldst thou do towards the blessed Enjoyment and Possession of them? Thou art yet in Time, upon the right use and improvement whereof all this doth depend.  
It is commonly consumed either in ill-doing, or doing nothing, or something besides what is proper to do. Separate these three Falsities, and the right end will come in of course. The first tends directly to Destruction and Misery; the second and third to the loss of the Good set before us. Wisdom and Experience do sufficiently manifest that they cannot profit, for they come to nothing at all. The Pleasure or Conveniency of them perish in the using, and appear the same as if not had at all. Whatever is to come, is of the same nature; just to be had, and vanished away as the forme● things; and all will come to an end. Sin, Idleness and Covetousness beguile Men of their precious Time; for thus it irrecoverably glides from them without benefit, and for all these things God will bring them to Judgement. Yea, those which seem more significative, in which considered abstractedly there is no ill as ingenuous Arts, unnecessary Learning and several other things may be used as Recreations only; but if insisted on, they are something besides the matter in hand, and at last tend to nothing but to further the great loss. It would appear so whilst the Man was in the midst thereof, if he did not go on in a blind hurry and inconsideration, but it will be plainly discerned towards, and at the conclusion. I have seen an end of all Perfection, but thy Commandment is exceeding broad, Psal. 119. 96. Nothing remains in a Man, besides what he doth in the Service of God and for the good of his own Soul. That the Body is a consuming, but the other part a more enduring substance may be a little seen by this; because all Acts done as to the first, do just serve the present end and then utterly perish; they are determined with the day whatever is done in order thereto, yesterday Eating and Drinking doth not satisfy present Hunger. But the Soul is even now bettered and improved for what she received some years ago. The incorruptible Seed of the Word springs up that was sown long since; and though immediately at first it may seem buried, it will rise up and bear Fruit to everlasting Life. This is the proper and adequate thing for her Spiritual and Immortal nature. The words of Eternal Life make her increase, whilst the Flesh decreases. He that hath my Word, let him speak my Word faithfully: what is the Chaff to the Wheat? saith the Lord, Jer. 23. 28. Even now the difference may be perceived, for the one doth not nourish like the other; this abides for ever, when that shall be utterly blown away.  
Examine all the Actions and Designs of Men of whatever Nature and great Reputation they may bear in the World; though many are long in compassing, yet the several intermedial Acts pass away like the trace of a Cloud. When the end is obtained, it is little, unsatisfactory and perishing; and at length as they might have been put in mind by so many little Death's foregoing, Death comes indeed, and there is an utter end of all they have done, which avails nothing at all. But the business of Religion all the Life long is Firm and Steadfast, Real and Constant, there is a sensible growth in Grace and Knowledge, a renewal of the inward Man day by day, a building up in our most holy Faith, a laying in a Foundation against the time to come by good Works; And at last it ends in Peace according as the Scriptures speak, which being found true, is an earnest and assurance that it is finished in Glory. I humbly conceive, God therefore put such a vain and transitory Nature in whatever is here below, that Man might the more lay hold on this substantial and enduring thing. For who knoweth what is good for Man in this life all the days of his vain Life, which he spendeth as a shadow? Eccles. 6. 12. Nothing but the fear of God and keeping his Commandments, as he concludes the whole, Eccles. 12. 13. What is before us, is the principal hindrance to this great and only end. We have another divine Writer speaking on this wise, Love not the World, neither the things that are in the World, 1 John 2. 15. One Reason of mighty force and cogency is added, verse 17. The World passeth away and the Lust thereof, but he that doth the Will of God abideth for ever. All our Life from Infancy and Childhood to the present day, whether in Manhood or Old-Age, to Forty, Fifty or Sixty Years is but as yesterday. Of the things heretofore done unless relating to our Immortal continuing part, Nothing survives but a saint remembrance; Many more are forgotten as if they were not done at all. For the time passed of our Life may suffice us to have wrought the will of the Gentiles when we walked in Lasciviousness, Lusts, Exc●ss of Wine, Revellings, Banquet, 1 Pet. 4. 3. Call to mind all the Enjoyments you ever had, and what doth result out of them at this instant? You are not desired to make the Reflection in Sickness or on a Deathbed, but even now in the day of Health and Fruition. Are they not the very same, as if never perceived or had? Thou canst think upon such a day that was Past in Joviality and Merriment, and another which went away in vexation and dulness: Compare them both now, And what advantage hath the one over the other? There is no difference of Happiness or Misery as to the past  
God hath so ordained, that according as we spend these days of Vanity in his Service and Obedience; or if in the neglect thereof, so there abides an eternity of Pleasure or Pain. And therefore it must be the greatest Wisdom to improve them to the utmost for attaining the Eternal Good, to lay hold of every opportunity for Welldoing, to do all things in the first place to secure the principal end, and then to husband every moment, to continue in all Duty, to abound in every Virtue and good Work, that we may be found accepted of him who Rewards every Man according to his Deeds. It is an exceeding satisfaction to look back upon well spent Time, when some things have been done rightly heretofore, he is for securing the present, and hath a joyful Hope and Expectation further on. Whatever trouble and weariness is in the Christian course, those Temptations and Trials, the evil usage and inconveniencies from the World, all these go off, making a way for a greater Reward. But call to remembrance the former days in which ye endured a great fight of Afflictions; Think upon those Reproaches, Hard●hips and Difficulties you have suffered; the irksomeness of them is passed, the pain is gone, but still God will not forget them: for your denial of Pleasures, Profits and Honours, it is now the same as if you had catched at them all. In keeping the Commandments there is great Reward, Psal. 19 11. There was a concomitant good and satisfaction which you had; for the inconvenience or disquiet occasioned not through them, but the Devil, your own Corruption, or this wicked World, (God suffering it so to be to keep his Servants here in Trial and Warfare) that also is over and gone, and appears to be the like as if you had endured none, or Pleasure instead thereof; but further on is a day of Recompense which will make amends for all.  
The  are not so, Psal. 1. 4. They are for the Pleasures of Sin for a Season, for all the profits of Obedience and Transgression; as sure as God's word is true, there doth belong to them an Eternity of Sorrow and Repentance: an Hundred Years pain is a sad requital for the joy of a Minute. But take them whilst their day of Rejoicing lasts, as to the past the poorest Beggar is as Happy as they, all the pleasure of their whole Life being no more than last night's Dream. It is finished, and an end put to it hitherto; all the pretended good vanishes away immediately with the several Acts. They dare not call to remembrance for Anguish of mind and sad Sighing, they are more afraid to consider further on. They desire to live over their time again, not that they did find it altogether so pleasant, but to be further off from what is behind; this wish is as fruitless, as it is tormenting. The longer they continue to follow after sinful Pleasures and Profits, They Treasure up Wrath against the day of Wratb, and Revelation of the Righteous Judgement of God, Rom. 2. 5. Now consider this ye that forget God, lest I tear you in pieces, and there is none to deliver, Psal. 50. 22. Let the time hitherto suffice to have Sinned and Disobeyed your Maker; But do so no more, enter upon another Course of Life, walk contrary to the former. In that vast difference of the Actions of Men as to Obedience and Transgression, the Conveniency and inconveniency, the Pleasure and Pain pass away with the very Acts; but the Good and Evil, the Commendation or Gild, the Reward or Punishment they remain.  
When things in this Place are done and over, they are exactly the same as if they had never been at all; and so is the nature of whatever is measured in Time, but God's Works are still worthy of himself. For behold I Create new Heavens and a new Earth: and the former shall not be remembered, nor come into mind, Isa. 65. 17. They shall be much more glorious, substantial and enduring. We that are Creatures of a short Time here on Earth, 
2 Cor. 3. 10, 11.  shall also with the Transfiguration of the whole be advanced, and made capable of being for ever. When things are first done in a lesser degree in order to a greater; When they are carried from Imperfection to Perfection; When they are launched out from Time to Eternity, th●s raises the greatest Admiration of the Wisdom of the Agent, O Lord how great are thy Works? thy Thoughts are very deep, Psal. 92. 5. I know that whatever God doth, it shall be for ever, nothing can be put to it, nor any thing taken from it, and God doth it that Men should fear before him, Eccles. 3. 14. There is no annihilation in things without Life, so there may be no utter end in things with Life. We have no express Revelation that Beasts, Birds and Creeping things do Absolutely and Eternally Perish. And as there is a strong desire in us of being for ever, so the same instinct may be there engrafted. How know we, but God to manifest his own Glory and Goodness may in the great Renovation of all things, raise them up also to an higher state answerable to that they had here? See and Consider well of Psal. 104. 29, 30, 31.  
We see things come into Being, which before were not all; so to us they seem to cease again, and just the same as if they had never been. Such is Man himself, whose Resurrection we do not behold as yet, but it is made known to us from God that it will be; and observing the like in Nature and even our Reason inferring the same, which bears a lesser Testimony unto Faith, that all things indeed are so. Time and Motion do now divide the World, and this tends unto, and as it were shows the Eternal Rest.  
Of all the Revolutions of the Sun over our Head we enjoy nothing but the present. Thoughts ma●● run backwards or forwards, but the impression of them now affects; and so it is more of things of sense, they Delight or Torment only whilst had or suffered. The present soon passes into the condition of past. Like Water that runneth apace, the Streams are gone whilst seen, others succeed which are just looked on. One thing is catched at, and the other drops away; and so the one part perishes, whilst the other is had. There is no Time like the present, and yet it is the least of all; for compare it ●o what hath been, and shall be, and it is but a Moment to Years and Ages. It is short, but the tediousness thereof most Afflicts. Those Pastimes which are said to make the Time pass away, do it not otherwise then by taking away the Thoughts thereof. So it is in Business. Time in itself always passes with a certain and equal space, but idleness makes most to think thereon, and so it seems to delay. Which shows how Mans Nature is designed for Action, and abhors Misery; for he is Tormented with the tediousness of Time, wishing that would hast away, when he is free from the one and oppressed with the other. Which prompts him to his right end, and to that he is further quickened by Consideration of the Threaten; for if the least evil is so irksome and grievous when it is now light for a moment, yet that is desired to pass away, or the removal thereof; much more should he endeavour to avoid the exceeding and eternal Misery. When our mind is restless and uneasy, it is a sign that we are not about our proper Business, not in the right way, nor going to that place where all are called and invited. But when our Spirit is throughly pleased and satisfied, when we can prove ourselves and rejoice in our own work, than things are as they should be. There is a natural and strong Inclination in the Soul to be Happy, she is for doing those things which tend to that, & is vexed at what is contrary or hinders. Commune with your own Heart upon your Bed, and be still, Psal. 4. 4. Enter a little upon Retirement, and get free from the Disturbance of outward things, and then conclude what is to be done. The shortness and determination of all things of this World, doth manifest that they are not the proper end of Man; they either go away from him, or he from them. And then what prudence is it to be still doing which profits but little at the very instant, and nothing at all afterwards, which thrust out greater concerns, that are now to be begun and to remain for ever?  
God now Commandeth all Men every where to Repent, Acts 17. 30. The Language of Canaan, like the Author thereof, runs in the present Tense, which though it may be understood of this Life, this being the same to the days of Eternity, a● this Minute to all our Time here; Yet seeing we live in this point only, Whosoever doth the Work of God, doth it at the present Time; for whatever we do is present and just before us. And therefore it is a foolish delay and excuse with which the Devil deceives reasonable Creatures, who ca●e not to do a thing now, but hereafter. Whereas if they are against it only upon the account of its being present and would put it off, they might know; Either the future opportunity will be, or not; if the first, than it will be also present with more disadvantages and difficulties; if not, than they Perish and are Miserable for ever. So much of their Life is already slipped from them: Such opportunities have been lost of receiving a greater Reward which are gone irrecoverably in vain and useless things. Again he limiteth a certain day, saying in David, To day after so long a time, as it is said, To day if ye will hear his Voice, harden not your Hearts, Heb. 4. 7. Then they are to bring forth Fruits meet for Repentance, to grow in Grace and Knowledge, to continue in all Obedience, and be Watchful that he in no wise offend the infinite God. They may seek out and embrace all occasions of doing Good, and be ready to the performance of it. Forgetting those things which are behind, and reaching forth unto those things which are before, Phil. 3. 13 Unto which Promise our twelve Tribes, instantly serving God day and night, hope to come, Acts 26. 7. The Vanity and Transitoriness of our condition in this World, may be somewhat taken of by real and enduring Actions. The Solicitations to Evil may be more easily avoided, because they are momentary and sudden. Thou, O Man, art made for greater things, Thou art passing towards an Eternal Happiness, Have nothing to do with sinful Divertisments, Dear beloved I beseech you as Strangers and Pilgrims, abstain from fleshly Lusts which war against the Soul, 1 Pet. 2. 11. The Pleasure ●oon after is the same as if never had, and i● would have hindered in the Good Wa●. Here is the Christian Life, this is to make use of the present Time: Then you may with Comfort and no Sorrow think how it hasteth away. We must avoidable lie down under the Laws of Mortality. Whoso doth these things is not troubled about that, but though it shall be placed in the Dust, still he lifts up his Head that his Redemption draweth nigh. Our s●lves also which have the first Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body, Rom. 8. 23. We are not yet come to our Rest, nothing here doth truly satisfy, but what comes from above; the same thing returns over so often that we are even weary of it. We are confident, I say and willing rather to be absent from the Body and to be present with the Lord. Wherefore we labour that whether present or absent, we may be accepted of him, 2 Cor. 5. 9 Resolving still to do our Duty. Whether God hath more for us to do, or to make us more desirous of Him and his Kingdom, or to prove us longer, or to exercise our Patience, after we have done his Will we may be assured he hath wise and good Reasons for our tarrying here a little longer. We ought to be quiet and thankful, not knowing how soon we may be removed hence, our Warfare accomplished, and our Sin pardoned. The particular Season is not for us to know, it being God's Attribute of seeing things to come, as he manifests by so many Disappointments of our own forecasts. We are to keep within our bounds of Creatures, to see no further than he hath ordained. Not to reckon upon a longer Time of stay than we are certain of, which is not one Moment longer than we have and do now live. Did we throughly consider by how slender Threads Life is tied, which may be broken from Casualty without or Disorder within; but One holds our Soul in Life under whose good Providence we live; So we are satisfied, but not confident. Did we again reflect that he can stir up a Disease from within, (there is no n●ed of pouring down Judgements upon us, as he did upon the Cities of the Plain) he may suffer such an evil Accident to befall us, or to be Consumed in our own Folly, we would tremble and fear to do Wickedly against him: We should not dare lift up ourselves against the Lord of Heaven, the God in whose hand our Breath is, Dan. 5. 33.  
It is a vain and foolish Presumption to Sin yet more, because he counts of so much Time to live, being Young, Lusty and Healthful; or to be puffed up with present Enjoyments, for they shall continue so long. But admit God should suffer the Light to burn clear out, though he can extinguish it in the mean while whensoever he will, yet all will be wa●ted out: If they make these outward things an occasion to forget God, or behave themselves contemptuously towards him, and he should be pleased to permit thereof; What he saith by his Prophet is true, The things that I have given them, shall pass away from them, Jer. 8. 13. The fancied good days will be all vanished and gone, as the past have been already: That can be no Happiness which hatb an end. Nor whatever the Sensual Worldly minded think, can there be any in departing from the Lord. We may in general judge thus much of our Time to come in this World, by remembering what hath been already with us, or happens to others of such years, Condition, and Circumstances; it may be somewhat like with us, for there is no great variety in the things of this World: we have Seen, Herd or Read the like fulfilled in our Brethren. As the past hath, the present doth, the future will pass away in the same manner till the last Hour comes and shuts up all; as this doth all the past Time of my Life in which I am Writing this. An end will come. But this I say Brethren, The Time is short, it remaineth that both they that have Wives be as though they had none, and they that Weep as though they Wept not, and they that Rejoice as though they Rejoiced not, and they that Buy as though they Possessed not. And they that Use this World as not Abusing it, for the Fashion of this World passeth away, 1 Cor. 7. 29, 30, 31.   

CHAP. XVI.  
Of COURAGE.  
TO bring people out of the wrong and mistaken Apprehension of things, to help somewhat towards their Good, it will be necessary to explain what Courage is, and how it promotes their Happiness. Many excellent things have we heard of this Virtue, but still as to the particular nature thereof most are ignorant, Extolling they know not what, they know not wherefore. Neither shall the due estimation thereof be lessened, so it be justly stated as it is for the security and well-being of Mankind; for even this Temptation the Destroyer makes use of to ensnare and beguile Souls unto himself. They are taken with nothing so much as what looks great, To despise Evil and laugh at Fear, not to value their own Lives, to run on with a certain blindness and hurry towards the land of Darkness. Not to regard the worst things that befall the Sons of Men, or threaten afar off; all this he hath gotten to pass for Courage and Magnanimity in the World. And Thousands deluded with this false Imagination of things come to die as Fools. They did not mind the things that were told them, as a Man is Cheated of himself, so are they who so pass through this World, as if certainly there was an end of them and no more. Their do turn upon this Point, Whether there be an Immortality and Resurrection. Which themselves do not absolutely disbelieve, but not examine nor consider of. What vast Multitudes have been cut off before their Time, by Engaging themselves in unnecessary Wars, Duels, Revenge, and many more by the murdering Sins of Gluttony, Drunkenness and uncleanness. All these make a show of Courage. Tush they are not afraid of Death, or what may be afterwards. They would not seem concerned for these things. This their way is esteemed Gallantry of Spirit, a Noble Resolution, a Worthy Temper: But what if upon the strict scrutiny it should appear to be Folly and Madness? strip them of their Armour and Habiliments of War, look underneath, and we shall see a dull inconsiderate Soul under the Vizour of Courage.  
That properly consists in the middle between Fear and Boldness, for it is Miserable and foolish to fear where no Fear is, it is often an hindrance and keeps off from obtaining Good, and therefore true Resolution drives away all this; so on the other hand, to thrust one's self upon Evils is mere rashness, for it proceeds from Ignorance and Inconsideration of them, and that is an insensible Boldness, like the Horse they ride on to rush into the Battle; Or if they have a little foresight, and will dare on through Pride of Heart, this is Folly. In every thing a Wise Man takes in Hand, He first debates, Whether the Good he shall gain, will be greater and weigh down the Evil he shall subject himself unto? Whether the talking Breath of others which perhaps he hears not, or if he doth, would but slightly affect him, yet this will not make amends for sensible and lasting Pain. Or if he goes further to give up his Life, Is it prudence by having not made preparation before (as commonly such is the case of those we speak of) to plunge themselves into that dreadful uncertainty of the other World for a light and short Commendation in this? and here they will be forgotten, but their Souls will be still mindful, and it may be with Anguish Condemn them there, for what they sought to be applanded in this.  
This Argument is to be applied to those who erect wrong Principles of Action, to prevent men's making themselves Miserable; but when they are set aright as in Obedience to God, or comprehended under that, in Duty to the King, this same will turn on the other side; for there the promised and assured Good is much greater than the Evil exposed unto, as may be further showed anon. If there may be less Lie and more Truth, that reasonable Creatures may not be deceived with a Shadow and Appearance only, but lay hold of the real Happiness: That foregoing the false, they may learn the true Courage. Unless it be guided by Wisdom it brings no Good, but Harm unto Men. Some Imagine these stand in opposition; A Wise Man is seldom Courageous, for he quickly perceives the danger, and thence●useth means to prevent or not to expose, which is contrary to what is commonly called and esteemed Courage.  
But if we consider that Establishment and Disposal of things God hath fixed, how they are exactly ●itted for this Life of Trial and future Reward, there is a Wise and Wonderful agreement and connexion of them all. Pleasure and Pain are the two Hinges on which all our Actions turn. God, Whose Thoughts are not as our Thoughts, takes a contrary method to be glorified in his Creatures, by requiring them to go against what they are commonly inclined unto. His Commandments are made up of Negative and Positive, what he forbids, and what he enjoins: In the first is a semblance of Pleasure, and that is to be resisted; in the other is a show of Irksomeness and Evil, which is to be chosen and got over. Here is the exercise of our Courage, for it is necessary to the keeping of the Commandments. Be ye therefore very Courageous to keep and to do all that is written in the Law of Moses, that ye turn not aside therefrom to the right hand or to the left, Josh. 23. 6. ●o of whatever is Commanded by Christ in his Gospel; Who hath further manifested an exceeding Reward and precious Promises, which shall be certainly fulfilled. These things indeed are not seen, and therefore the Worldly Man knoweth them not, but they stand upon the same Truth as all Religion doth. It is evident there are desires and faculties in us which reach further, and are capable to seek after greater things than the greatest here; there are vast powers of Soul both to will and to do, and there is somewhat provided answerable for them, they were never put in to no purpose. All those Generous and Honest Actions in resisting of Evil and following Good, are more than labouring for the Wind. An empty short applause, which vanishes with the Breath that gives it being, is not a sufficient compensation from them. Most commonly they have not so much as this, for indeed the Fashionable Piety, and Pharisaical Holiness may be highly esteemed amongst Men; but the sincere Acts of Goodness, that Zeal for God and Approbation of ones self unto him only, the opposing Corruption, meet with Dishonour, Hatred & evil Report from the World; so the more excellent things have no present Encouragement or visible Benefit, and there is need of much Resolution to perform them: for the Difficulties and disadvantages are seen and felt, but the Crown is afar of, above the Clouds, and not to be seen with Mortal Eye, Faith makes it as certain as if seen, a noble steadfastness of mind that will not be shaken nor terrified with present Hardship and Inconveniencies, which is to be learned by Diligence and Exerting itself in lesser Acts before, puts upon doing of those things which are necessary to the obtaining thereof. Set your Heart to this, that all God's Revelation is true; and then be steadfast, immovable in doing thereafter. Add to your Faith Virtue (the Original Word properly signifies Courage) and to Virtue Knowledge, 2 Pet. 1. 5, 6. Implying, that a real Persuasion that these things are so, an unshaken Resolution of Soul, which is not afraid of any amazement, and goes not rashly on but understands what he doth, this makes up the Christian Courage: Which differs from that according to the World, for this is after a little Temporal Good, the other in pursuit after a Great and Eternal one. The utmost here is uncertain, for many labour after what they do not receive, and if they do, it signifies not much when had and fades away; But to us he is Faithful that promises, if we indeed strive and perform the Conditions. It is worthy of our Thoughts being that we have not here, a full satisfaction which shall not be taken from us, nor we from that. Be thou Faithful unto Death, and I will give thee a Crown of Life. It is reserved in the Heavens for us, The Inhabitants of the Earth see the outside, they die and go away; Many of them (would God they were more) perform the Work he requires of them; we all depart hence and shall find whether he will fulfil his Promises, for which now we have his Word and his Oath, Two immutable things in which it is impossible for God to lie. Ce●●●●● it is, that those several designs of Pleasure, Riches and Honour are little, unsatisfactory, pass away and come to an utter end. When ourselves act upon probable, yea, assured great and rational Principles; Others have nothing but the multitude and common Practice to Recommend them: How then comes that wide difference of the Actions of Mankind? so many are led away by the worse, as manifestly appears by the least Reason and Discourse; and themselves at length find by sad and too late Experience. The Apostle in the forementioned Place after summing up the Christian Graces, saith, But he that lacketh these things is blind, and cannot see afar of, 2 Pet. 1. 9 He is wholly taken up with present and sensible things, which fasten his Eyes down to the Earth and hinder looking up; whereas they were made to look upwards all one as downwards, to see afar off as near at Hand: His understanding was given to apprehend things to come, and make reflections upon the past, to conceive and know things proper for her; To seek after and work out our true Happiness, not only to mind perishing and trivial Conveniencies; to propose and follow after an end which is worthy, and not still to be deluded with the vain Fancies and Opinions of the People. There is nothing which is seen and commonly practised among Men, but may be made an Argument for God and Religion. Himself in the wise ordering of things hath been pleased to Establish it so, that Men might have greater Motives and Exhortation to come unto him, and be left more inexcusable if they do not.  
As for those of a Generous temper, who are acted by a sense of Honour, who pretend unto Courage and Greatness of Spirit, in their proposed ends they rub through Difficulties, and go on still: If we examine them in their very nature upon what grounds of Probability they are undertaken; The●e are long in expectation, they do many things for what is a voice and nothing else; or a Rattle which they know not how soon may be taken from them, or they from that; or those delectable things which expire like Lightning, or the dim light of a Candle, which gives a faint Refreshment but wearisome, which only provides against a continual Darkness of Soul, and of all these there must be an absolute Deprivation for evermore. There cannot be used too ●lighting Comparisons to manifest how short these things come of the true Happiness of Man, which also are of his own Invention and going after: But if he would do the same for what God hath set before him, in compliance with the Divine Will what others do out of their own; use the same Constancy, and be contented to live by Faith and Hope, as they do by Expectation; not sink under a little doubting as they go on notwithstanding their many Disappointments, than he may accomplish his whole Warfare on Earth. In all the steps of his Christian Course let him be fixed and taken up with that of the Psalmist, Wait on the Lord, be of Good Courage, and he shall strengthen ●bine Heart: Wait I say on the Lord, Psal. 27. 14. There is much need of it in performing those several Acts of Duty, in resisting the Allurements of sensual Pleasure and the assaults of Evil, To choose Labour and what is irksome to Flesh and Blood, To take up the Cross, suffering Reproach and Persecution, to be subject unto hatred and solitariness, To incur the Displeasure and Evil entreaties of Men, rather than be carried away by them in Sinful Compliances, To constantly speak out the Truth, and thereby to draw on Hatred, ill-will, lessening of Reputation; all which might be declined by little Acts of Excuse and Disobedience. Which he will not admit of who is fully resolved to please God in all things. There are many things at this day which will sufficiently exercise Courage to go through with and overcome. When his Good shall be evil spoken of, his fixed purposes not to offend shall be called Humour, what are the effects of Faith and Love shall be reputed Ignorance; To Arm ourselves against all hard Speeches, Not to be afraid of the Faces and Frowns of Men, not to be shaken with the Blast of the terrible Ones, to adhere universally unto the Will of God rather than do what others would have, and further not to love their Lives unto Death, entertaining it in the most terrible and afflicting manner, and many other instances might be named, whereby Holy Men have, and do act Valiantly; Not to be frightened, but willingly sustain Evil and Hardship. To do worthily for God and his Glory, against all oppositions of the World and powers of Darkness: yea, the several Acts of the Christian Life are more properly Courage, then is to be found in those generous Actions according to the estimation of the World. A wise Man in what he takes in hand proposes what good will come of it: If it seems uncouth and contrary to his nature, yet the Prospect of Good shall back him on. Now he that doth not think the Recompense of Reward from God is as High, Excellent and Worthy to be sought after as a little Honour, Worldly Pelf or Rest, it is because he doth not understand or not believe it. There is no good even here to be had without Trouble or Labour, so it is in the things of God. There must be a Striving, working out our Salvation, giving Diligence, which is more unpleasant and awkward to the Flesh, than secular designs and enterprises. Yet this is not esteemed fortitude amongst Men, but on the contrary, lessened and despised. It is no matter what they think, but what God will judge at last; their Opinion will do none, or a very slight Good, but his approbation is Life and Happiness. Things shall be at length naked and opened, they shall be throughly dissected and laid before the view of all, and then they will appear contrary to what they do now. The secrets of all Hearts shall be made known, then private judgements shall be discovered against what they seem now outwardly to commend, The close Acts of the mind shall be brought to light, That Hatred and Averseness to God shall be manifested, which was the cause of their Contempt, Sullen Silence or speaking evil of the things pertaining to him. That wilful and affected Ignorance, that partial knowledge of considering one side, and obstinacy not to go further, that self-Conviction which was stifled shall break forth, and then will appear another face of things What shall at last be fully disclosed, would somewhat even now, if Men would suffer a particular Examination out of the Word of God, the very Truth and Reason of things. Christianity will evidence itself to be greater Courage, than what pasleth for it in the judgement of the World. Which is sign of the more resolute Spirit, that both foresee and considers the Evil and yet subjects itself thereto upon assured and beneficial grounds as did the Martyrs, Confessors and godly Sufferers; or those who go on with a certain Violence, without Knowledge and Consideration, as do others? Who can lay down their Lives with a deliberate choice, retaining their perfect Reason and Sense or those in a sudden Passion and heat of Blood, who are pushed on by Malice (like a spurred Horse leaping down a Precipice) or foolish pride, who make themselves half Drunk and then go on not knowing what they do. But consider all the circumstances of the Christians Actings and Sufferings, and his Courage will be found more Real and Fminent. Through God he doth Valiantly, Psal. 60. 12. Whose Grace is sufficient and inspires him with an Heart to overcome all difficulty and danger.  
Now that according to the World if strictly surveyed will be reduced very low, for abstract that Disposition of Children and Madmen, who are not sensible of the danger, and therefore dare rush upon any thing; If they be neither Fools nor Blind, as not to know nor see any thing; If their Souls be not rendered Earthy through Sensuality, and so fear not; If they are not quite stupefied when the Heart is become like the nether Millstone, which doth not tremble because it hath no sense; If they have no need of Wine nor strong Liquors to support. If all Disguise and Hypocrisy could be discovered, and their concealed Fears seen when big words make a show of the contrary, and are used as an Artifice to hid them: Take away from them all Gutward Advantages and Helps, and they will be as other Men; keep them from the opium of continual and immoderate Eating, let them renounce the assistance of strong Drink, observing only the just rules of Temperance. And then see, whether their Courage will not grow faint and languish. Were that predominant thing of Pride rooted out, which makes them endeavour to stifle their Fears: Then they would be brought back to the common nature of Mankind, which they would lift up themselves above by the aid of the aforesaid things. We see evidently when these fail, they are the same as others. As in Sickness or in a sober approach of Death, but more certainly when their Souls are stripped naked and sent into the other World, no mention is made of their Courage in that place, And the mighty men's Hearts in Moab at that day shall be as the Heart of a Woman in her Pangs, Jer. 48. 41. Men are generally the same, There may be some little degrees of Difference, yet they are all but Flesh still. The Lord is the Maker of them all; He hath not made some to be Men and some to be Gods, some with Fear and some without; but this Plant is implanted into all, And ordered so, that it may be improved or abused, corrected or prevaricated, besitting this Life of Trial. But the Wicked strive against God, they would expel that out which he hath placed in, which they cannot, but do as fa● as lieth in them; for what they cannot utterly extinguish, they endeavour to hid and stifle. Sanctify the Lord of Hosts himself and let him be your Fear, and let him be your Dread, Isa. 8. 13. and to this end all Fear was put into Men: But if they do not fear him, this is not their Courage, but Ignorance and Forgetfulness of whom they see not. And then for their making a show not to value Death, No more do Sheep going to the Slaughter; for these Men just know they shall die, yet mind no more what shall become of them afterwards, than those dumb Creatures passing on the Road do think of what we know shall befall them. Can those Reasonable Souls indeed rush into the other World, who cannot hear a true report thereof in an airy sound? Can they indeed step forth upon the dark Mountains, who cannot see a Map thereof in Paper and Ink? They foolishly build up their Confidences, and in common Vogue would pass for Men of Valour, because they can slight and contemn Religion. But stand to it, for you are Challenged into the Field, and see whether you do not betray Cowardice herein? What if it should be said, You that can hear Drums and Trumpets, the roaring of Canons; yet the voice of God you cannot endure to hear, which is full of Majesty and shaketh your Hearts. When he Thundereth in the Air, it will make them quiet and still; but when he speaketh from Heaven, when he sendeth his Waters through a Pipe, or gives life to a 
Psal. 8. 2.  dead Letter, this you have not Courage enough to receive or read. You set at naught and despise his Ordinances when they are not rightly managed: You can smile at the flat and insipid discourses of Ignorant and Unfaithful Teachers, but not at those who both understand and do as they should. You that will not be out-Hectored, yet ye are frightened with Words, a sure proof that they are not vain, but both true and significative. You that do not value Sword nor Spears, yet dare not contest with the Rod of his Mouth, Isa. 11. 4. What is lighter than that? but when God is pleased to use the meanest thing, it can make the stoutest Oak of Bashan tremble like the Leaves of the Forest. Gather yourselves O ye Mighty, and try to show your Courage, which if you can, you also will; for the great Importance and Necessity will press you forward if you have so much power to get over all this. Can you sit for a while, and tremble under God's Word? Will you admit of a second hearing, and not be frightened with Felix to put it off to a more convenient season? Are you able to stand before him who Fights with the Sword of his Mouth? who Wounds that he may Heal, who Condemns that he may Justify, who as the Prophet speaks, Slays the Wicked, casting them down that they do not come again; but for those who are not so fearful to run away, as Christ would have none to be so, he will not show himself always thus terrible to them. Stand but the first Shock, and then you are Men. It is only in order to bring you unto Conviction, to be Humbled under the mighty Hand of God, and then this Dreadfulness will go off, that you may serve him with Reverence and godly Fear. 'Tis Pusillanimity and a more exceeding Fearfulness that keeps Men off, even in those who would be thought to have the contrary; for could they attend to the Word of Exhortation, bear for a while a little Irksomeness and Sorrow; Had they Resolution to do some things contrary to corrupt nature, and undergo a little hardship in the Service of God, as others do for their Prince; If they would suffer a short dulness of Spirit as they go on through Fears and Cares for their earthly Sovereign; then the blessed Work would begin, continuing in Obedience and Godliness. And Courage would carry them through all the Stages of the Christian Li●e. It is as well employed this way as to get Honour, a great Name, and advance his Fortune. It is as valuable a thing, For the Righteous to be had in Everlasting Remembrance, as to be slain in the Field, knocked down under the Walls of a City, buried in the Rubbish, affording talk thereof for two or three days, and so be utterly forgotten. The Inheritance incorruptible undefiled, God hath promised; that Honour which shall be to those that Honour him, do remain, when all their Riches and Renown are expired and gone. If it is not so, let them accuse us as False Witnesses, who from God's Word and Spirit have testified of these things. If they have fought the good Fight, and the Crown is not given them, let Me be found one of the Imposers upon the World; let them suspend their Censures and Frowns until then, and I cheerfully submit to the great Event of all things.  
Certain it is, the Courage according to the World comes to nothing, with all the Castles Built in the Air, the fantastic Projects, those devices of Man's Invention, the Rumours, Stirs and Commotion of Wars, that Domineering, being Great and Terrible; all these are Bubbles of a little longer continuance, which break and dissolve into nothing: Fenced Cities turn into ruinous Heaps, and these in process of time are so changed, that they are not discernible from common Earth, but by a small Hillock or Rising we know not what it means. Those goodly Armies that once looked big and blustering, so stately and of large extent; yet after the day of Slaughter they are thrown into a common pit, and all their Carcases will not amount to so much as an ordinary pile of Faggots. Their Name and Memorial is perished with them. As natural brute Beasts made to be taken and destroyed, 2 Pet. 2. 12. Or rather worse, in that they go about sowing Death till they fall themselves, a parallel of which cannot be found in whatever lives upon the Earth besides. Who can refrain to burst forth into Tears for the Folly and Misery of Mankind? that foregoing such excellent and worthy Principles they should take up with base and destructive ones. God hath showed them a way how they should exert their Valour and Activity for noble and assured ends, to take his Kingdom by Violence; All the mean Acts are as reasonable and praise worthy as in Conquest of the Kingdoms of the Earth. When they are called up to the Heaven of Heavens, which are so exceeding Great and Eternal as may be seen by the outward Courts; yet they should scramble for a few Molehills, which are quickly overthrown and turned into Dust, or themselves before. In the Christian Warfare there is no hating one another, all are Contenders, and there is room enough in the Celestial Mansions for ten Thousand times more than all the Inhabitants of the Earth; Yet here they continue to Kill and Slay, not out of Necessity as we do Beasts for Food, but to gratify Pride, Ambition and Revenge, to dispossess them who have more right than themselves, to turn them out of the World, because they will not make way. This is reputed Gallantry and Honour. A strange way to Immortality, as those of old foolishly imagined to Butcher here; and by cutting off before the time, to make Mortality more Mortal. What fancies doth the Abaddon instill into 
Luct. de fals. Relig.  Men? Lactantius observed of his times, and they now continue the same; That to Kill or bring into Bondage free People, the more Men did Afflict, Spoil or Murder, they would account themselves more Noble and Eminent: and being taken with a show of vain Glory, put the name of Virtue to the greatest Wickedness.  
This may be interpreted to weaken the Hands of the Men of War, Jer. 38. 4. But it is only what is agreeable to the Laws of God and Truth, which set up the Happiness of Mankind, as going back from them is Destruction and Misery. Reduce all men's Transactions and Affairs to their Good, that whatever makes for it, may be followed; and what doth not, may be taken away, for that tends to the contrary. There is no indifferency in things; such as are said to do neither good nor harm; for they do one or the other, either Save or Destroy. We know who came on the first Errand: The Prince of Peace, whom God hath raised up to be a Prince and a Saviour. So he is to all those who obey and entertain him. But upon refusal of subjection to his Laws comes in the other of course, who hath his name, Apollyon. These two divide the World: The one hath honest meaning, and the excellency of Reason, which should still put itself forth. Satan to keep up his Kingdom hath all the Tricks, Devices, cunning Delusions to befool poor Mankind, representing such glorious Conquests, such Fame and Briskness; and secretly sets forth Religion as dull and regardless of any thing, fit for little and narrow Souls, it emasculates the Spirit, making Men fearful and despicable. The doubt lies, whose Affections are catried towards the more Noble end. The one is for Heaven and Eternal things, the other for Earthly and Temporal; The one for what comforts in Hope and Expectation, being most satisfactory in the end; the other is concerning what breeds restlessness, regret and disappointment. The one is for what hath all safety and real good to Men, the other hath nothing but uncertainty and evil.  
If Christianity were universally observed, there would be no Sword or Spear to be seen throughout the World. There is no harm in this. But now it is only by some, and not by others, thence do arise Wars and Fightings. Yet whatsoever Kings will go according the direction of the Gospel, (as it is at their Peril if they do not) must engage in no War at all but Defensive, or for Reparation of great Injuries, and that all fair means used first. If it be possible as much as lieth in you, live Peaceably with all Men, Rom. 12. 18. Some are such Enemies, that when we speak to them thereof, they make them ready for Battle; so they are to be brought over this way. Here our excellent Religion suffers thereof for the Wickedness and Baseness of those, who have no Understanding, and must be held in with Bit and Bridle, Psal. 32. 8. And when they break out, are to be tamed with Whip and Scourge. Those Primitive Christians who did Fight under the Heathen Emperors, did altogether as Valiantly as others. We have heard of several Armies of the Religious that have acted more worthily by the Grace and Fear of God, without Drunkenness, Inconsideration and Unbelief, as who have went upon these Principles. The Objection is concerning Fear of the other World, but that is taken away; for any Man may by well-doing make the Promises of God applicable to himself, and he is in a warrantable Calling as John Baptist resolved: Seeing we must all die one time or another, it is as good first or last, with the assurance of his favour unto whom all Flesh shall come. This should make them more Courageous; for they are upon certain grounds. But for those careless ones I admire how they can be Courageous unless stupefied and made Blind, the ways heretosore mentioned; for they being subject to evils from the World to Come, it is a marvellous Policy so to beguile that they fall in before they took any care to prevent, or were throughly put in mind of them. It must be Barbarous, and a siding with the Deceiver of Mankind, to contrive on set purpose to keep them ignorant, and as they think sor the better accompishment of a present Design to suffer so many to go into Eternal Misery. Whereas if care be had to instruct them aright in the Knowledge and Obedience of God, than they would have a well grounded Hope, and are 
2 Sam. 10. 12. Isa. 28. 6.  under his Blessing and Protection, who is the Sovereign disposer of all events of War. As Health is the greatest good to the natural Body, so is Peace to the Public. It is better to have a constant Health, but when interrupted by Sickness, than a proper Remedy is seasonable to restore. So in this World of Sin and Confusion, it is better to prevent the mischievous effects at first; but when they come forth they must be suppressed again, which may be closed up and mollified with Ointment instead of the severer Remedies. 'Tis those corrupt Principles of Evil within us that breed all the Disturbance throughout the World; (which are not to be seen in Beasts, and we the more excellent Creatures might have been without them also, but God is to be Glorified in our Trial and Obedience) Now what takes off from the Malignity of them, What doth Heal and Recover, This doth good to Mankind, which gins with the causes and removes them, such are Ambition, Revenge, Covetousness and Oppression. As the direction of God's holy Word doth all this.  
Those are only against Religion and Reason, whose ways are condemned by it; The chief Captains and mighty Men will smile at this Discourse, and say, It was never well with the World since so much Arguing came in; why Evil and Irregular Actions are for want of Prudence and due Knowledge; either not throughly giving 
Prov. 28. 2.  way to it, or then not being guided thereby. If Sin and Passion did bear all the sway, the compass of the whole Earth would be a larger Bedlam; And they that dwell therein must be Chained up in several Cells, or there would be no living amongst Men. Even those Nations which know not God have some dictates of the natural Law concerning Good and Evil, and also Reason, by which they frame Rules and Orders of Government; Otherwise it were not possible for any Kingdom or Community to stand. Counsel is mine and sound Wisdom, I am Understanding, I have Strength, By me Kings Reign and Princes decree Justice. By me Prince's Rule, and Nobles, even all the Judges of the Earth, Prov. 8. 14, 15, 16. The lesser Degrees are necessary; much more is an higher improvement beneficial to Mankind. Which advances further than to carry on the Course of the World, or to secure Men in their respective Rights and Possessions: But it leads them up to the Knowledge and Favour of God, raises their Apprehensions from little vain Temporal things, to those which are Great, Eternal and Perfect, and at last in●tates them therewith. Which sets before them things altogether worthy of Humane Nature, To climb up the Everlasting Hills, To Fight with those three Legions of Enemies, the World, the Flesh and the Devil, To March through Difficulties and Oppositions, To be loaden with Spoils and get ground, all these are fit exercises for a Man. It is said, Nothing is hard for him, but he dares break through all things. Then in this show thy Honour and Renown, Gird thy Sword upon thy Thigh, O most Mighty; Be not afraid nor discouraged, thou hast the Grace of God for assistance, and as long as thou puttest forth thy strength together with that, thou wilt go on Prosperously and Victoriously.  
But how is all this Hardship reconcileable with present Happiness? Very well, and he that knoweth it not, either doth not consider, or not understand the nature of things: We were purposely made to over come difficult things; We love to have some Opposition, and Rejoice to get over it. It is more satisfaction to resist then to yield unto a soft Temptation, for to that succeeds Repentance and Vexation; but for what looks uncouth and frightful, yet resolutely to grapple therewith, and subdue it, there follows a Blessed Approbation and Complacency of Soul. In all Acts of Temptation, when it is complied with, and throughly put forth, it is always found true, Greater is he that is in you, than he that is in the World. And this holds firm throughout the several steps of our Christian Warfare, but when it is all accomplished at last, there is such abundance of Comfort, that it may be better conceived than can be expressed. That pleasant looking back upon past Labours, that sweet Reflection on what he hath done and suffered in the Service of God, the Pain and Irksomeness is over: the more hath been undergone, there arises a greater perfume, making way for a greater Reward. The memory thereof is so delightful, that if he were to lie down in the Grave & be no more for ever; yet it is enough to have lived according to the Will of God, who will deal yet more Bountifully. Tell me, O ye Sons of Men, that have loved Vanity and sought after Leasing, that have Fought pitched Battles to get Fame and Honour, when you come to stand upon the Confines of this World and the next, can you call to mind with Joy and Comfort for what you have done? But ye Christian Soul● can bear witness to this thing, you that have set yourselves against every Enemy, and hated every false way, do not Repent what you have done. You are more pleased with it, then if you had Conquered Kingdoms. You wish you had done better. You have cleaved unto the Lord with full purpose of Heart, not terrified with your Adversaries, Hypocrites and Unbelievers, who tried to have beat you off, the Suggestions and Resistance of Satan and your own Flesh, yet by the help of God you have passed through these Tents of Enemies, and in all have come of more than Conqueror. What Triumph and Exaltation must this be just as the Soul is slipped out of this place of conflict, and Presented before the Lord of Hosts, the God of the Armies of israel, to receive his acceptance, and the Congratulation of those who a little before had done the same things. O Blessed day which opens into Immortality, where he will be always Praising and made Happy for ever? How should this stir up others to do the same? the whole being comprised in this, to believe and to do, The Apostle furnishes as to both in two words, Add to your Faith Virtue, 2 Pet. 1. 5.   

CHAP. XVII.  
Of HUMILITY And PRIDE.  
ALL useful Knowledge may be reduced to that of God and ourselves; in what Relation we stand towards him, what he doth require of us, and what we are in our very Nature. God takes a contrary Method to be Glorified in the Sons of Men then according to the course of this World; for saith he who knew and revealed to us his Father's Will, Whosoever shall Exalt himself shall be Abased, and he that Humbleth himself shall be Exalted, Mat. 23. 12. accordingly are fitted those Commandments, which were given to Mankind to prove whether we will observe them or not. Whether they will indeed cast down Imaginations and every High thing that Exalteth itself against the Knowledge of God? Whether they will receive the Kingdom of God as little Children, Luke 18 17. And be contented to remain so all their Life long; Not doing their own will, but the Will of their heavenly Father: Or on the other Hand to see if they will be their own Men, and follow their own Humour, disdaining to be in subjection unto any. If they will aspire after those little Greatnesses the World presents them withal; To be lifted up above their Brethren, and exalt themselves in their own esteem as is possible for such Creatures to be. One may stand amazed at the Monstrousness and Absurdity of Pride, for a little mortal Being, who is like a Frog in a vile Body, to style himself Lord of Lords, Commander of the Sun, Moon and Stars, as Heathen and Mahometan Kings have done. Even that Man of Sin, the Son of Perdition, who opposeth and exalteth himself above all that is called God, or that is Worshipped: for that he as God, s●●eth in the Temple of God, showing himself that he is God, 2 Thes. 2. 3, 4. There have been those who have fulfilled this Scripture, and have foolishly arrogated to themselves Blasphemous Titles. And even Christians who would be like God in Greatness but not in Knowledge, 
1 Sam. 2. 3.  have taken upon them the communicable attributes, as Most Gracious, Most Excellent, Most Mighty, which is expressed in so exalted a manner, that there cannot be given greater in the like Words to God himself. However, this be the Custom of the World, yet themselves being Subjects of the Great King of all the Earth should not use the very same Title with him, as they will not suffer their under Officers and Lieutenants to bear the same with themselves. Men of Understanding may thus judge what is likely most to avail them, when God who is jealous of his own Glory, will recompense every one according to his deeds.  
How strange are the excesses and run out of Pride! The nature of Man doth not lie sluggish, for if it doth not grow up the right way in Knowledge and Obedience, it will shoot and sp●e●● forth in Vain and Fantastical Principles. If he doth not walk H●mbly with his God, Mic. 6. 8. he will do Proudly against him by Stubbornness, Contempt or Negligence. Whatever we are in the common nature of Man, or however placed in those different Ranks in the World, yet Humility requires to do any thing at his Command, to observe every title of our Duty nevertheless, and also a right Carriage to our Brethren of poor and low estate. We are required to do things not properly beneath or disgraceful to our nature, for nothing is so in the most submissive Acts of Religion, but what looks little and contemptible in the Eye of others; On the contrary, to despise those things which are highly esteemed amongst Men; Not to affect or run greedily after them, for this would be to give an implied preference to them before the things of God.  
Pride is an appearing above what one is in himself, and discovers itself in Disobedience to God, and lifting up above the Brethren. It is set down in Scripture by lifting up and exalting, 2 Chron. 26. 16. Jer. 48. 29. Jer. 49. 16. 1 Sam. 2. 3. Isa. 2. 11, 12. Isa. 13. 11. Isa. 14. 14. Ezek. 28. 2. Dan. 11. 36, ●7. 1 Cor. 4. 6, 7. 2 Cor. 12. 7. Rom. 12. 3. A thinking himself above what he ought, a being puffed up with what he hath not, or setting too great a value on what he hath, or concluding them to be his own which he hath received. Whatever is contrary to that just true Knowledge and Esteem of himself, is Pride. And this is not to be measured according to the opinion of others, but the reality of things. Humility and Pride branch forth into two several Principles of Action; Which is the more worthy and likely to tend unto Happiness will be proper for present enquiry; and let us not judge by the multitude of one side or fewness of the other, but from the Truth and Reason of things.  
Humility at first seems Sneaking and Contemptible; Which was not so much known before Religion came into the World. But this hath been said to unman us, making us to stoop and press down to the Earth. Some think those Prostrations and humble Gestures in Divine Service unbecoming the erected Stature of Man; Neither is it for him to be kerbed and restrained in his way. To forego those great things of the World, and have a mean opinion of himself, as if he did not understand or know; all these are not suitable with the lofty nature of Man.  
Such are the first and sudden Apprehensions, but not a full and serious Thought. It cannot be the least undervaluing for Man whose Breath is in his Nostrils, within a little compass, to be subject unto him, whose Spirit filleth the World. It is meet and right that the Knees shall bow and bend to him, who made them thus 
Psal. 95. 6.  Flexible. It is the greatest Honour that can possibly be to Mankind, that so Glorious a God doth vouchsafe any relation to us: He is most worthy of our Obedience and Service. Doth any one ●efuse or set at naught to be the adopted Son of a King, who yet is not so much to the Almighty, as a Toad to the goodliest Personage on Earth? It is seemly for a Worm to lie prostrate before the Lord and Governor of the World, to whom Angels and Arch-Angels cover themselves, and fall on their Faces. It▪ is reasonable to give up our will to his Will; It was thy own will and power at first God having left it so, and he is willingly obedient unto his Maker. What he hath chosen is a Law of Liberty & Excellency; the particular Acts are as worthy, and rather to be followed then those of a Mans own Invention and Fancy. He is a Servant to God but none else, neither the Devil, nor Lust, nor other Men; And therefore is more Honourable than those who have them for their-Masters, as all have one or the other. For his stupidity and narrowness of mind in not caring for the things of this World, will the Men here of join lssue upon this Point, and try whose Soul is most enlarged and hath the more noble desires? The one seeks for the great things of God and Eternity, the Glories of his Kingdom, that most perfect exceeding and enduring Happiness, yea, every thing so vast and Wonderful, that the Temptation to Unbelief returns, They are too great to be true. But it is easily beaten back again; for we may well judge of the Greatness of the things which are not seen, by the Greatness of them which are seen. How we shall come at them we may thus know, The same power who sent us hither, will convey us up; and also the pure and holy Soul freed from Sin and Earth-Iiness, hath such Aspire and Flying up, that she would even now break out unless kept in by these Chains of Flesh; but when the Angel shall come and they fall off, than she immediately 
Acts 12. 7.  ascends towards those High and Blessed Mansions. Is this pressing down to the Earth, or exalting up to Heaven? Who now willingly fall down, that they may rise up again. Humble yourselves in the sight of the Lord, and he shall lift you up, Jam. 4. 10. They choose to be despised in honouring of him, that he may. Honour them Humility is a great help in the several acts of Obedience, and enables to resist Temptations. It renounces little and present things in order to the future, which are so exceeding that it is not possible to utter. Who go in the way to obtain that Eternal and not far distant Happiness, they have some likewise in the mean while; said our Forerunner, the great Example of Humility, Take my Y●ke upon you, and learn of me, for I am Meck and Lowly of Heart, and ye shall find Rest to your Souls, Mat. 11. 29. That gives Peace and Quietness, Contentment and Satisfaction, Moderates our desires as to Temporal things. The humble Person acknowledges to have received every thing he hath, and is far from Glorying as if he had not received it, so likewise from Murmuring if not given; for he can withhold his Hand, and who may find fault? There is not so very much (God having been pleased thus to order it for wise and good ends) in those Blessings of his left Hand; sufficient indeed to excite our Thankfulness, but not to place our Happiness in; so neither to Fret or make ourselves Miserable for want of them. A lowly frame of mind brings Good and Comfort in every state or condition, and hinders from all that Vexation which is occasioned through Pride. The Patient in Spirit is better than the Proud in Spirit, Eccles. 7. 8.  
When a Man doth not seek for that Happiness which cometh 
Of Pride  from God only, he will endeavour to build up one to himself, to Advance and become as Great as he can, by all manner of means, without Respect had to the Divine Commandments. And this either in the improvement of what he hath already, or looking out and labouring after more. There is a Consciousness of his imperfection by Nature, how small and of no Reputation, How Mean and Poor a Being he is, and a secret Vexation thereat; whereupon he is resolved to redress this as much as lieth in his power. And indeed if he would go in God's Way, he were to be commended herein; for he made us so low in order to Exaltation, that by complying with his Grace we should be brought unto Glory, by following of him we should ascend higher; but alas! we for sake him and will go in our own way, according to our own thoughts. The reason of our mistake 
Psal. 73, 5 6.  is, because there is no present and visible Increase in the one, whilst there doth seem to be in the other. But as our Lord said of those who did their Religious Duties for the Glory of Men. Verily they have their Reward, Mat. 6. 2. So it holds true of all Sin, Lust, Stubbornness and Humour, and more especially of all manner of Pride. It hath the present Conveniency and proposed Good only, but no more, As here getting Honour and preventing Contempt, or such like. Now if these do not amount to so much as the probable Good of the other way, a wise Man knoweth what he hath to do and choose. We are assured what is the utmost of Pride or worldly Greatness in Men or things; and see whether they are worthy to be compared with Angels, Saints or those Glorious things that are spoken of thee, thou City of God; this will manifest who sets before him the more Honourable end.  
I have often admired what the Psalmist saith, The Wicked through the Pride of his Countenance will not seek after God, Psal. 10. 4. When it is verified by Experience at this day: Religion is a little contemptible thing, it is for the lower sort of People to mind that, but some fancy themselves above it; Whereas if they had but so much Wit and Reason as to make an Inference, they might conclude, As sure as the Object thereof is R●al, (which is as certain as that there is a World and any thing in it) and themselves cannot deny, but are such Fools as not to understand, or not consider: So every thing is vast and astonishing which relates to that God, with whom we have to do. His dimensions may be seen by his Works. Heaven is my Throne, and the Earth is my Footstool; he measures it with a Span, who holds the Waters in the hollow of his Hand, filleth all places and all things, from Everlasting to Everlasting. He doth so exceed Man's Apprehension, that to speak of him doth lessen his Majesty and Greatness.  
But come to debate the Case ye Sons of Pride. Are not your ways little? your great Company are but Men and Women, who also are sormed out of the Clay, Job 33. 6. Are not those Honourable Titles a mere Voice, which have their being only upon the Breath of the Speaker, and are nothing besides? What are fine Clothes, Gaiety and Retinue? Not so much when compared with the Dazzling of Seraphims, as the paint of a Butterfly to the Sun. What are a few little Creatures going together, when considered with the innumerable company of Angels, one whereof is greater in Power and Might then an Hundred Fourscore Thousand of us? Behold all the Kingdoms of the World, and the Glory of them; they are not dispersed throughout the Earth, but comprised in a lesser Part, one City in a Nation, and within a few Houses. But what is that taken in with the whole together? Lift up your Eyes on high, and behold who hath Created these things, lsa. 40. 26. And then determine which is greatest. Open the Doors of your Understanding that the whole may come in; and then conceive who is more Honourable, The Servant of him whose is the World and the Fullness thereof, or a Lord of so many Acres of Land. Those Palaces and great Houses are not so much as the Dwelling of Aunts to that Habitation of his Holiness, the House Eternal in the Heavens prepared for all those who diligently seek to come there. I ask no Man's Faith for this, but appeal to his very Sense if he looks upward, or how far the East is from the West. The Eyes of our Understanding being enlightened, do as clearly perceive the invisible things within, as the outward Eye doth what is before us. So that let none talk of uncertainty and fiction, neither put off the minding them. The Proud and Scornful Men are in truth low-Spirited: A Glass of Liquor or the sparklings of Wine, the gratifying of a lower lnclination, a Whore and well coloured Dust, a few little parcels of Land is what they concern themselves about: Not regarding the Rivers in the Paradise of God, the Glory and Exstacy of that Place, the Inheritance reserved there. You are for a blast of Wind, which doth no good but puffs up a bubble for the lightness thereof. You are for a small Reputation and Applause from talking Worms, and seek not the Honour that cometh from God only, John 5. 44. That gaudy show goes away; As a Dream when one awak●th: 
Isa. 23. 9  So O Lord when thou awakest, thou shalt despise their Image, Psal. 73. 20. As they are mistaken in their conceit of Greatness, so likewise of Happiness, being there for little and Vain things, for trifling and fading delights before Great and enduring Peace. They are for those things which depart and come to nothing with the day, before that satisfaction which is just begun here, but finished and perfected through infinite Ages. Is this your Honour? It is such as hath no Understanding. Is this your Pride? it is both a Deceit and a Lie: for small things it bereaves you of greater, it makes a show of what is not, pretends to Great and Honourable, but it is Pitiful, Low and Contemptible. Are these fit to be made an occasion to forget God, or despise what belongs unto him? Their Heart was Exalted, therefore have they forgotten me, Hos. 13. 6. 'Tis by reason of those paltry things, that some come to that pass as to do according to their will, notwithstanding God's Commandment to the contrary; if not to speak out, yet to think Marvellous things against the God of Gods, Dan. 11. 36.  
This doth show forth the great and enlarged faculties in Man that can stretch thus far; but again this betrays his Degeneracy and Folly, that he should do it upon such a small and light occasion. For one that might be partaker of the Divine Nature, to 
Jer. 2. 11.  vaunt himself in beastly inclinations and desires, this really brings down to the Earth. And didst debase thyself even unto Hell, Isa. 57 9 For him that is called unto Precious and Inestimable things, to Pride himself in those of no value, to be listed up with mere Vanities when they are capable to inherit great Excellencies; which they set at naught, because they understand them not. It will be the Exclamation at last, What hath Pride profited us, or what good hath Riches brought us? But this voice signifies nothing to Men in Desperation and Misery. Whereas if now they would lay it to Heart, it might bring them out of this Temptation and Snare of the Devil. Every one would willingly be Happy, and use the means to be so; Now there are but two ways in the general, Either by following God's Grace and Direction, or their own Fancies and Thoughts; which they have from a slight apprehension of the thing, or the opinion and multitude of others. That the generality of Mankind are not yet in the right, is as sure as God's Word is true. Even in this doubt wherein the World stands divided, One that hath common Wisdom and discerning in every Action he takes in Hand, or in every thing he proposes to himself, might reduce it all this. Whether the good or evil of a thing will be greater, considering both what is present and what is to come, for this will as certainly be here as the other: And this should determine every one's choice in the way to Happiness, which indeed must, if he would make sure and not be deceived therein. We call the Proud Happy, Mal. 3. 15. Mark the Phrase, for it is only so with word of Mouth, but we cannot conclude it so upon Consideration and Discourse; for that will make to appear, it brings more Evil than Good unto Men.  
It is the cause of Disobedience unto God, for it foolishly disdains to be in subjection unto him, and prefers its own will before the Will of God. This is a very great temptation, for 'tis not so much the Pleasures of a Wicked Life, but a Proud thinking to have the alone Command over himself and his own Actions, to be governed by none, and who shall control him? This makes to slight and seem to laugh at the Word of God; They reckon it a piece of Bravery that they can do contrary, They despise the means of Grace and Salvation, They pish at Instruction, and those who are appointed to make it known. Shall a few Men take upon them to be Wiser than the rest, or to Reform others, or shall they do according as they are bid? But all this is easily answered, for God fpeaks unto the World by those of the same likeness with ourselves; it is nothing to us let Men do as they will, no more than it is to the Post whether the Proclamation be complied withal or not. His Laws are set before us by his Servants the Prophets, Dan. 9 10. We observe them not as the words of Moses, Prophets, Evangelists, Apostles, but as the very Commands of God and his Christ. There is an Obedience due to the 
Rom. 2. 8.  Truth as being from him, but not at all because such a fellow. Creature saith, or would have it so. Tribulation and Anguish is denounced against those who will not obey it now, and they will really wish they had. And those who purposely go against those Pillars of Truth, will find that they had better run their Head against a stone-Wall, which may dash out their own Brains, but that remains unshaken. But the Proud Men will not hear nor read, or if they do, they will not obey; for say they in the deep of the Heart, they have power over themselves, which is the beginning of their Disobedience and Transgression, they are liable to the Misery and Threatening annexed, which will certainly come upon them if they continue in that wicked mind. The Stubbornness and Contempt is much worse to the great God over all, then if a Son or a Servant is perversely resolved not to † hear 
Jer. 13. 15.  and know what his Father or Master would say, or not give heed to it. All Men are not thus abominably Wicked; but this accursed thing of Pride hinders others from obeying the whole Will of God, and so keeps them off from peace of Mind, and deprives of that future recompense which is to those who love the Lord with all their Heart and all their Soul, for there is a reserve of some Sin, or omission of some Duty, because they would not lose their Reputation amongst Men. Said our Lord to the Pharisees, Ye are they which justify yourselves before Men, but God knoweth your Hearts, for that which is highly esteemed amongst Men, is an Abomination in the sight of God, Luke 16. 15. To do no more or otherwise in Religion then is fashionable or commonly practised, God knows the principle thereof being to recommend themselves more to the World, then to him only. Example (except that of 
1 Cor. 11. 1.  Christ) is no Rule of Action: We are to ●ecede from the Majority of Men, even of the same Christian Profession, if Conscience and manifest Duty require it, for to be led away with the Error and Corr●ption of the Generality, and to have that for an excuse, against which Ex●d. 23. 2. 2 Pet. 3. 16, 17. are so express, He that truly fears God, will not admit thereof. Which yet is hard in that it ●enders one obnoxious to reproach and evil speaking, which one cannot so well bear unless the high and corrupt ●uclinations are subdued. Pride doth at first stop from coming into the way of godliness, and afterwards from walking and 〈◊〉 therein. Humility brings in, fixes his steps close and steadfast that he doth not turn aside. If one could be contented to be a Fool for Christ, to be rejected and despised of Men, (as the humble Soul may) H●w great and worthy things might he do for his Kingdom? All the advantages off Pride will not countervail the Misery, Loss and Danger thereof. This Serpent doth strangely transform itself, for first it beats of from Obedience at all, and then from Universal; but when that is endeavoured to be performed, yet still this creeps in, being a device of the Enemy of Mankind, to turn them from God's favour and acceptance. They also do no Iniquity, they walk in his Ways, Psal. 119. 3. Then comes into their mind a conceit of their own Performances, aspiring Thoughts; which if consented unto and cherished, they have their Reward at present, but no more. But if endeavoured against, then is Vexation, Fear and Caution, which do cause more trouble than the complacency of the rising Humour. 
Ha●. 2. 4.   
The connexion of the Happiness of the Life that now is, and that which is to come may be seen, for what is an Impediment to Heavenly and future things, is also to those of this place and time; for here Pride is the chief if not only things which hinders our Peace and Contentment. This is the Sting of every Affliction, making the sense thereof more continual and grievous. The Thoughts are restless and turbulent, which should be quiet and composed, the high Imaginations are stopped in the flight, or the Foundation is taken away, so they must either fall or be kept up with difficulty. Here is labour and struggle without profit, here is disquiet and hardship to keep up the tormenting inclination without any Advantage: Many times they wilfully deprive themselves of what would do Good, be an ease or remedy from such an Evil upon a slight opinion, It is an undervaluing and they scorn it; when it is none at all, or if it were, yet in Prudence should be submitted unto for the greater benefit. If this word Undervaluing were a little examined, how would it appear? for if taken in a right sense to admit of nothing beneath the dignity of Humane nature, to do nothing below a Man, let every one keep up this Principle to the utmost, and act accordingly. But here it is found that those who seem most to abhor it, yet willingly incur the just Imputation by unnatural and worse than beastly Lust, by Lying and Falsehood, by Oppression and Dishonesty. As they Debase themselves, so another way they Exalt themselves above measure: for being only in an higher Form, They forget they are Men, or imagine those in a lower condition to be quite different from them, and therefore disdain to do the same things. As among the Angels and heavenly Bodies there is a different Size and Glory, so God hath established a distinction among Men, King and Subjects, Parent and Children, Master and Servants, High and Low, Rich and Poor. And nothing is to be done to break this order, yet still all are Men of the same l keness and common privileges. Whatsoever is more than to keep up this order and diversity, is P●ide. And what is no Reproach for a Man to do, neither is it an Undervaluing although he is in a Noble and Exalted Condition. As we are advancing and going towards Happiness, every thing is to be laid aside that hinders from it. And then Pride would be dismissed with all its Followers. It would be endless to represent to view how cunningly and variously it works in the minds of Men, interweaves itself throughout their whole Nature, hath to do with all their Actions. And what is the result of the whole? Is there Good miss of, or Evil ●allen into? Pride is some cause thereof, but most commonly the principal Survey the Miseries and Griefs that people grean under, they will be likewise found owing to this corrupt 〈◊〉  
God expresses his Displeasure in several places of Holy Writ against Pride: It is not put amongst the excluding Works of the Flesh, Gal. 5. or the deadly in's, Rev. 21. 8. But it is Comprehensive of the whole Mass and Leaven of Sin, and leads on to ●hat which hinders from Heaven and brings down unto Hell; For if God spared not the Angels that sinned, bu● cast them down to Hell, 2 Pet. 2. 4. how shall he spare them who are guilty of the like Transgression? He that doth Resist, Hate and know the Proud afar of, will not suffer them to partake of those good things he hath prepared for them that love him. It is strange that men who believe the Scriptures should give way to it, for they speak how it leads to Destruction and bringing Low, Job 20. 6. 7. Job 40. 11. Isa. 2. 11, 12. Ezek. 17. 24 1 Pet. 5. 5, 6. God would have none to be High and Exalted before his time. It doth not become a Potsherd of the Earth, a small, weak and finite Being. Whatever Honour and Advancement he shall meet withal, he is to expect from his Master only. But if he will now try himself in his own way, he will fall into Shame and Disappointment. Let him be never so Proud in Heart, continually raising up Imaginations. Let him puff and swell never so much, there is an end of all. His Breath goeth forth, he returneth to his Earth: in that very day his Thoughts Perish, Psal. 146. 4. It sinks into a clod of Clay, All those great fancies as to his Esteem and Advantages in the World, do utterly vanish and come to nothing as soon as his Spirit is gone out, and flies into that place where no regard is had to what is highly valued here. The utmost of Pride is contained in this Life, and the things had therein, which we see with our Eyes do certainly perish and stand the owners in no stead; We are further told by God (who sent us here for trial, who knows all things and how it shall be hereafter) that this way leads to Contempt and Falling; when what is spoken of as past according to the Prophetic Style, which is as true as if already fulfilled; He hath put down the Mighty from their Seats, and exalted them of low Degree, Luke 1. 52. Those who are Great in this World, shall be little in the World to come; and the little great; which will be so as to Wicked and Ungodly persons, and those of mean Condition who continue in all Obedience. Even those of high Degree who live in good Conscience and Duty, yet the more Acts of Humility and Condescension they use, it will be much better for them. Wherefore Humble yourselves O ye Mighty, for this is the way to preserve what you have, and attain greater Advancement. A mean person cannot bow down, he cannot stoop beneath what he is already, his way of Exaltation is by continuing where he is, having Thoughts only suitable, and not above his Condition. You are by God placed higher that you may voluntarily come down, still keep the difference you have in the World, do as the rest of your Brethren, and hereafter be put into a Seat among the Blessed, when all shall be Perfect; Disdain and Envy shall cease.  
It is manifest worldly Pride cannot do any good, nor that which creeps into Religion also. I mean of those who would save their Souls in a gentile way, who are for the modish manner of Worship and Devotion, performing it in a stiff careless and indifferent way; who put a difference in Congregations, frequenting those where people of Quality do resort, and for having Pastors accordingly; who love the uppermost Seats in the Synagogue. You would be Great and Honoured still, then consider seriously whether indeed this is the way to be so? Did our Fathers please God after this manner? Is there any intimation in his Word that it is acceptable in his sight? Is it not an Abomination as the effect of Pride, Prov. 16. 5. Who say to the Poor, stand by yourselves, come not near us, for we are more Rich and Honourable than you, If such Thoughts are in the breast of any, God knoweth them, and putteth these things in his Book of Remembrance, and they shall be brought forth one day, when he shall make a right difference among his People. You had better take this Counsel, which you will not disapprove of in a day of Humiliation, Sickness, Death Bed, or as soon as ever you are stepped forth into the other World, but only to be observed in your life time: As our Lord dwelled among us in the Habit of a poor ordinary Person, yet had his Grave with the Rich; so you, who have your Habitation and Living with them, may follow him in the Generation, and serve him in the same manner as poor people do. To whom he saith the Gospel is Preached. Come over to the Plainness and Simplicity thereof; follow the Fashion only in lawful things, but let it have nothing to do with Religion, for God doth not so well like the Course of this World, that being either opposite unto, or would corrupt the things pertaining to him. If you take heed to all this, you will be no loser in the end, but greater than those who are resolved to hold fast in their wont way, whatever may be said to the contrary. It is Vain to offer any thing to persons that are under the Dominion of ●ride, for this makes them despise Exhortation and instruction, to set themselves above, to cast off and not mind it. This is one cunning Stratagem of the Devil, for thus he prevails with them not to receive the Truth that they might be saved. He represents such as mean persons and busy Bodies in other men's matters, whom God hath raised up as Instruments to convey it unto them; Their despising is against him, for we do not speak out of our own Humour, Fancy or any prejudice, but from his Word only. We know and are assured that it is true, and every tittle shall be fulfilled. And then it must be reasonable to put all in mind to take heed and order their Actions accordingly. When it is suggested in a common matter, such a thing cannot possibly profit, but is likely to do more harm then good, there is no Frown or secret Indignation, but Thanks for the Admonition. Why should it not be so likewise in Spiritual things? Because there is a subtle Adversary who would have such things done and consented unto, and stirs up a close Antipathy and Hatred against them who would dissuade from False and Deceitful appearances.  
You would fain be Great. Who hinders? but let it be only in that way God hath showed. Be contented for a little while, and wait what he will do for you. We b●leech you to forego those things which are only shadows of Greatness, which evidently decline, and vanish and hinder from obtaining the obstance thereof, which you are most earnestly desired to make sure of above all things. He that is least in the King●omo● Heaven, is greater than he who hath the Pomp and ●lory of this World; the one doth as much exceed the other in Degree and Continuance, as the Sun doth the light of a Spark, which ascends up a little height, expires and is nothing; so whatever is Spe●ious and Beautiful here, if for some Years, it is not so much in comparison to the Glories of Heaven and Eternity. What a fool must he be, who doth lose the greater for the less? Is he not mistaken and deceived, who whilst he seeks to be Exalted becomes low? who is desirous to be Great, but is ●ound little? Shall we call up the careless Nobility and Gentry of former days, who lived and died in their Imaginations? let these Gods ascend out of the Earth, even all those of several Generations and Countries heretofore. Hell hath e●larg●aher self, and opened her M●u●h without measure, and their Glory, and their Multitude, and th●● Pom●, and he that Rejoiceth shall descend into it, Isa. 5. 14. Their Souls even now are sensible what their Earthly Grandeur amounts unto, just nothing at all; but when the day of God's Judgement and their own Resurrection is come, they shall further know what it is they lose and are to suffer for the same. This stands for a warning to all those who are now Living and shall be Born, not to fill up the Measure of their Fathers, but so to use their Greatness as not to abuse it, for it passeth away, an such is the event thereof if not rightly managed. What an horrible Abuse and Prevarication it is, That when they should ●e mo●e Thank●●l and Obedient to him who placed them in a higher Station, thence to lift up themselves as to contemn God and S●n against him? What is lent for a trial of Humility and moderate Deportment, they presently turn into Pride and insolent Carriage to others.  
The nature of Man is extreme prone to Pride and hardly restrained, no other way but according to what is written. Then he openeth the Ears of Men, and sealeth their Instruction, That he may with draw Man from his purpose, and hid Pride from Man, Job 33. 16, 17. Let them attend to what may be said of the nature of things and their Establishment, of his own ●rame and constitution, his own Vileness, Weakness and Mortality, how he is Dust and Ashes, walking up and down like a Shadow, a little dependant Being, and much more there is to humble and keep him off from this Sin. The prevalency thereof arises from those enlarged Faculties wherewith Man is endued, as also that Preparation and Tendency God hath put into him for greater things. Now this is turned the wrong way, and thence proceeds all the Transgression and Irregularity. Those powers of Soul were designed to serve the Lord with all the Heart, but turning aside, they are taken up with vain things which cannot profit, 1 Sam. 12 20, 21. If Man were to be once made, and so still to abide; If there was no further Advancement and Exaltation for him; If he were not capable of Increase, and to be yet more Excellent; What mean those aspire after it, that he is still reach●●●● yet higher? This being equally in good and bad, which also prompts to things lawful and commendable as following one's Humour and vain Applause, to keeping of the Commandments all one as breaking them; which seems to show this is not so much the voice of Depraved, as Imperfect Nature. Even before Sin came into the World, these desires were; so much was not revealed for wi●e Reasons, yet our Forefather was to have been Translated as Enoch if he had pleased God, and to have a better Body than form out of the Earth, that to be changed into more Glorious. His Soul was to have been more enlarged, and converse with higher things than those of this Earth. God would have led him up from one Degree to another; But the fault was his Impatiency, and he would not tarry the Lords leisure. He did hearken and yield unto the first proposal and appearance of being greater, when himself might have had an assurance of being so, if he had been contented to have waited for some time. Nothing is more reasonable then for a Creature to expect of his Creator, That as he was first pleased to make him low until he should be raised and rendered more Excellent, so according to his good Pleasure he would fill the Mouth which he hath made capable and commanded to be opened wide, Psal. 81. 10. That he would satisfy 
See and Observe, Psal. 145 16. 19  the desires he hath put in. The Lord will perfect that which concerneth me, Psal. 138. 8. And we are to wait his good time. We see how our Forefather fell, how others at this day Transgress after the same manner, so we may look on and be afraid, using the utmost caution that we do not follow after them.  
Man would be Happy and Great his own way, and that presently; God hath ordered another, which is to be begun here and fully manifested hereafter. The question is whose Will shall take place; If Man follows his own, he shall find nothing suitable to his Faculties, but be carried along with Falsehood and Deceit, till he falls into Destruction and Misery. But in God's way, and according to his appointment, there let him stretch out as far as he can, and he will meet with things proportionable with Reality and Truth according to his Promise and Covenant of our Sojourning here, which ends in the greatest Safety and most complete Happiness. Humble yourselves therefore under the Mighty Hand of God, that he may Exalt you in due time, 1 Pet. 5. 6.  
Those accomplishments of the inward Man are most worthy to be sought after and highly to be valued, for they have real Worth and Excellency, they give Peace and Blessed Expectation to the Soul, and when the Body goes to the Earth, remain together till they are perfected in eternal Happiness Indeed he that is discerning cannot have a thing but he knoweth he hath it, and also the worth thereof. As he sees others value themselves upon the account of such and such things, comparing his with theirs, he is subject to do the like. Thence cometh spiritual Pride to be the greatest of all Pride, as those Graces and Gifts are more excellent than any thing whatsoever. But that all Glory may be unto God, for stirring up Thankfulness unto him, and quelling Self-conceit, and also to take somewhat off from the Temptation to Hypocrisy; it may be requisite to lay open this Proposition with the Reasons thereof, viz. If a Man be Religious, he deserves not the least Praise nor Reputation from others; for it is matter of Duty as he is a Servant; If he is only according to the common Standard of the World, that is from a mercenary selfish principle out of respect to the promise of Eternal Life, and fear of the threaten of Eternal Death, and that prudential security to saving of the Soul as to the uncertainty thereof. Now there is no more Commendation in all this then an Hireling that works for his Pay, or another's doing to prevent an Evil that would be●all him, or to secure one's self in a matter doubtful. But for what is more and comes to the practice of things which are Honest, Lovely, of good Report, Virtue, Praise, Phil. 4. 8. For the several Acts of Universal Obedience, pure Faith and Love,  Offerings, doing Good, working with Grace; all this is Answered from Rom. 2. 29. Whose Praise is not of Men, but of God. 'Tis not Man that doth this, but the Grace of God in him, 
Acts 18. 5.  by strong impulses or quickenings, which he must give way unto, or he is uneasy. And to keep his own Peace, being acted he doth act. For who maketh thee to differ from another? And what hast thou that thou didst not receive? 1 Cor. 4. 7. God makes him both to will and to do of his own good Pleasure, he is a mere Creature, an Instrument only, and also God hath made him thus. So he alone is to be glorified in the Gifts, he giveth unto Men. They are to stir up and comply therewith, for which they receive a Reward. Glory to God in the highest, and on Earth Peace, good Will towards Men, Luke 2. 13. Those whom he sends forth should not be disturbed, they desire only the common thing of good Will and Kind Reception, but no thanks at all, for their Master will sufficiently reward them. No Flesh must Glory in his Presence, or take the least share of that Honour which is due unto God only. And what some of forward but not throughly considering minds 
Acts 12. 23.  may give, they are to return immediately into the Exchequer of Praises of the Great King. We have Examples of this in Christ and his Apostles. See how he is described, Zech. 9 9 And 
Psal. 111. 3. Isa. 42. 21.  who are commissioned under him, though their * Employment is more worthy than that of Kings and the wisest Statesmen, yet they are to possess and discharge it with lowliness of mind.  
Let nothing be done out of moroseness or frowardness to derogate from that Civility and Respect due unto Men. Yet in this we do exceed (as every thing proves a Temptation) by Flattery 
Job 32. 21. 22.  and Pride; but also as we are fellow Creatures we do too much Idolise one another in giving that Honour, that we cannot give greater of the same sort, even to our Lord and Master. Submitting yourselves one to another in the fear of God, Ephes. 5. 21. Love as Brethren, be pitiful, be Courteous, 1 Pet. 3. 8. Which may as well be preserved without that strain of Compliment, or those Expressions which are not proper for such low and ●rail Creatures as we are. This may be put off as a needless Scruple and Fear; but if it were complied withal, it would bring greater good at the last, than all the conveniencies of Dissimulation, Flattery or Ignorance amount unto at present.  
Those workings of the Soul which aspire upwards, may be turned into good, and help to order the Conversation aright towards God and towards Man. As the Lord is greater and above all, so let Men show themselves in Subjection unto him in all things, and then they may be as great Spirited as ever they will: Mind not high things, Rom. 12. 16. Such that are so only in Opinion, but they are low in Reality and Truth; for it is all but the highest part of the Dust of the World, Prov. 8. 26. The most glittering things here are scarce discernible, if you go up yonder Mountain What are they then to the high and lofty place, the In-habitation of Eternity? Let us lift up our Heart with our Hands to God in the Heavens, Lam. 3. 41. Set your Affections on things above, Col. 3. 2. There exceed if you can. That Christ may dwell in your Hearts by Faith, that ye being rooted and grounded in Love. May be able to comprehend with all Saints, what is the Breadth and Length, and Depth and Height, and to know the Love of Christ which passeth Knowledge, that ye might be filled with all the fullness of God, Ephes. 3. 17, 18, 19 Here the Soul may stretch every way, till it burst forth into Immensity and Glory.   

CHAP. XVIII. OF AFFLICTIONS In General.  
A Digression concerning Words; of Sorrow, Melancholy, Sickness, ●ain, Poverty, and other Adversities  
HAving in the foregoing Chapters spoken of the Evil and Good which are set before Mankind, how the one is to be chosen, and ●he other avoided; it remains to insist somewhat on those Evils which are not so much in their power absolutely to escape, but if any help can be found out either to Comfort under, or that even these may turn into Good. It is the manner of God's wonderful and gracious dealing towards the Children of Men, to lead them from Vanity to a Substantial, than a glorious Being; to bring them from Imperfection to Perfection; from Misery, ●●●, making that tend 
Rom. 8. 28.  unto, and at last be changed into a greater Happiness. This is the favour he hath unto his own People; but for those who are Strangers and Unconverted he uses such means to reduce them. When the nature of Man is so impatient of Affliction, that he is presently for Ease and Deliverance, of whom should he seek but of the Lord most Mighty, who for o●r Sin is justly displeased. And what is more Reasonable then to forsake that, which is the cause of so much Vexation? Read and consider well, Deut. 4. 29, 30, 31. Never any one that turned from every evil way, and manifested this to be sincere by Obedience for the future, but found good hereby. Indeed Punishment doth sometimes begin on hardened impenitent Sinners, which will be sollowed with what is worse hereafter; but even they had some Chastisements before which were designed for their Amendment and Repentance. What befalls the Sons of Men, is ordered by wise Providence that they may come to Grace here, and Glory hereafter. Is Prosperity delightful? yet reflect throughly, it is unsatisfactory and tiresome, however we can go on with it; But than is it not desirable to continue thus? which puts the Man upon labouring for that complete Happiness against the time he shall be taken from this. Is Adversity grievous? Compare it to Hell, and what is suffered here is little; all present Afflictions will have an end, and yet they ●it heavy, How insupportable then must those be which are Eternal? this sufficiently warns to ●lee from the Wrath to come. Consider Men in their different Ranks and Circumstances in the World, It is ordered by God that his Promises and Threaten should have effect upon them. If they Obey and Serve him, they shall spend their days in Prosperity, and their years in Pleasure, Job 36. 11. He generally gives that first, the flourishing and light someness of Youth, when they are capable of knowing him; So when they grow up further if they continue in his Obedience, he turns the Mirth of that into a more solid Joy and Peace. He manifests his goodness because he makes this the first Experiment, and doth not Afflict willingly unless Mercy and Justice do require it. But he giveth more Grace, wherefore he saith, God resisteth the Proud, but giveth Grace to the Humble. James 4. 6. If they are Humble still, he will yet increase that, for he would give exceeding gifts unto Men, if they would not be lifted up; but when they are, he hinders or takes a way the qualifications wherein they boast, or some way defeats them. So here as long as their Heart is right and steadfast in his Covenant, he continues their Tranquillity; but if they turn aside, some Adversity is laid on them. These two are the same unto the Body and Estate, as Love and Fear to the Soul and inward Man; the first is more Generous and Noble, the other proves commonly more attractive. Fear is the beginning of Wisdom, but Love is the Accomplishment and Excellency thereof. So it may be applied to Adversity and Prosperity. He is not a right Christian who doth every thing out of fear, nor yet to whom Affliction is the principal Impulsive; for there are in both an unwillingness, and no full sincere Intention to please God. And what seems strange, Those who are all for their own Safety and Deliverance, having that alone in their Eye, yet do not sufficient to obtain it; for the Promises and Comfort of God are to those who love him, as these do not through Ignorance of his ways. They stand at the door of his Sanctuary, but do not come in; They are arrived at the entrance of Religion, but stop there, when they should come into the inner Courts of the Lords House. from Deut. 4. 29, 30, 31. It appears that God accepts of such a beginning if it goes on and hath its perfect work as there described; but this sort is commonly feigned according to what is written, Psal. 78. 34, 35, 36, 37. They run unto God as to a Shelter in a Storm, from which they go again when that is over. He knows the very secrets of the Heart, and will not be imposed upon by Hypocrisy and Baseness. But they should have considered, that as he is then (even in their opinion) to be sought unto for Stay and Relief, so he is worthy to be trusted unto at all times, and then fully resolved to have taken him for the God of their Help, from that day for evermore; this had been well pleasing in his sight.  
Lord! What Averseness is in our Nature to come unto thee? And yet whither should we go, but unto thee? We are not sufficient of ourselves, thou art the Author of all Good, and a sure Refuge against Evil: Yet we are at a stand and unwilling to come when thou callest. Thou hast made us weak and frail, that we should seek Help of one that is Mighty, and trust in thee. Thou sendest the Stormy Wind and Tempest which do near beat us down that we may know, The Eternal God is our Refuge, and underneath are the Everlasting Arms, Deut. 33. 27. Thou hast put a vanity and insufficiency into things, that all which is to be had in this World cannot establish a sure Trust, whereon Man may certainly depend. Our fellow Creatures will not, but in the greatest exigencies they cannot help. The best things here are unable, others are deceitful, all of them put together cannot give Aid; they may stupefy for a little time, but cannot preserve the Breath from going forth. What must we lie, and sink under these Evils? surely we have been told, and him we should think of first, There is one above who both will, and also can deliver to the utmost all that come and seek after him. I will lift up mine Eyes to the Hills from whence cometh my Help: My Help cometh from the Lord, which made Heaven and Earth, Psal. 121. 1, 2. And therefore can dispose every least thing to our Advantage, or take away the Evil that oppresseth us, and rescue from the Jaws of the Grave: and at last, in him though we die we shall live again.  
In what a wretched condition is that Man in the day of Distress and Death? who hath held fast to the World till it can give no longer Relief; when the Arm of Flesh is withered and its poor helps fail. They have turned their Back unto me, and not their Face, but in the time of their Trouble they will say, Arise and save us. But where are thy Gods that thou hast made thee? let them arise if they can save thee in the time of thy Trouble, Jer, 2. 27, 28. Where are thy Riches, Pleasure and Company that thou hast relied on, let them preserve thee. Consider this ye that forget God in your Health and Prosperity. He hates your putting away the thoughts of him at that time; when you stand off, it is then he spoils your Mirth. 'Tis nothing but your own Sins and Transgressions which occasion that Enmity and slavish Fear of him, which would also cease when the cause is taken away. In the evil day you might be safe under his Feathers; In the time of Wealth there is nothing affrightful or disagreeable to those who would live in Sense of, and thankfulness under him, for this would make Enjoyments yet more excellent. O how great is thy goodness which thou hast laid up for them that fear th●e, which thou hast wrought for them that Trust in thee before the Sons of Men, Psal. 31. 19 How many ways hath ou● Gracious God found out, when all we like lo●t Sheep have gone astray, to bring us back again? Even those which seem (●o the carnal and inconsiderate) more harsh and severe Dispensations of Providence are to this blessed end: In Mercy thou dost Afflict them, out of pure Love and Compassion to their Souls.  
It is a sad Prospect to see the Tents of Cushan in Affliction, Hab. 3. 7. to behold the Dwellings of the Sons of Men in so much Sorrow, Grief, Pain and Sickness, as if the Curse of Jo●b was entailed on all Families throughout the whole Earth. And there is not an House but there is one that hath an ●ssue, or that is a Leape●, or that leaneth upon a St●ff, or that falleth on a Sword, or that lacketh Bread, 2 Sam. 3. 29. or hath some other ●vil of equal kind. Surely there is a good God above all his Creatures, and how then can these things be? If at any time hard thoughts do arise, it is our Ignorance, and want of a through Consideration out of his Word. Besides what is afore mentioned, We do not lay to Heart our own Provocation, that Deluge of Sin and Ungodliness which hath covered the face of all Nations; (but his Grace and Revelation would put a stop unto it, if effectually used and put forth) Some Evils are sent for Punishment to frighten and dissuade people from the like things. Then the spot and ●allings of his own People are to be chastened here, and their Graces exercised, see Deut. 8. 15, 16. Z●ch. 13. 9 And further Satan is suffered (some Reasons whereof we know, others are secret, but we judge of the equity of them by what are manifested) to walk up and down in an invisible manner, being permitted to Afflict the Body and Estate, all one as to tempt the Soul. And then from John 9 3. 1. Sam. 2. 6, 7. it may be gathered, that God to show his Glory, Power and Sovereignty ma● do what he will with his own. As Lord of Life, he taketh away one and leaveth another in his own order, but not to us discernible; because no respect is had to Age, the good or ill of the person that one lives longer than another. He sends Sickness to this Man when another is well, to some it proves Mortal, and not to others. Some have more and others less of the Distribution of the good things of the Earth, without the better or worse deserving of the Parties. Things now seem uneven, but in the Sanctuary, and out of the Lords Book all may be understood. He is Good and Merciful still. He is our Maker and our Father, from whence we are to be considered as Creatures, and then in a nearer Relation of Sons and Daughters, 2 Cor. 6. 18. 2 Cor. 7. 1. to which last the great future Promises do relate.  
Righteous art thou O Lord, when I plead with thee, Jer. 12. 1. Clouds and Darkness are round about him: Righteousness and Judgement are the Habitation of his Throne, Psal. 97. 2. Though we cannot see through all, yet we have sufficient revealed to be most fully assured, that he is just and equal. Here in the place of Faith and Trial, many things come to pass of which though we may in general be satisfied of the Goodness and Justice of God in ordering and suffering them so to be, yet we cannot give so particular account how it is so in a strict sense and superlative degree, as most certainly it is. This is to be imputed to our blindness and want of understanding, which shall be done away when he comes to judge the Earth. Judgement will I lay to the Line, and Righteousness to the Plummet, Isa. 28. 7. All things shall be exactly stated at last; He is even now Righteous in all his ways, and will give a clear account how he is so. The things of this World are now loved and feared, but than it will appear, that there is so little in them, that they are not worthy to be spoken of or had in Remembrance. However God will not forget any Labour or Pain his Servants endured for him. They shall be as a Dream when one awaketh, and who is much concerned for the Pleasantness or Dreadfulness thereof, after it is over? Call to mind the days that are past, recollect both the Good and Evil of them, or what was done at such a place when you are removed from thence; much more will it be so when you are translated from Time to Eternity, from Earth to Heaven. It is so mere a nothing, that if the Creature might be bold to speak with his Maker, it will not be insisted on or required from God's Hands, but what he will be pleased to do of his own Promise and Bounty; for one would think Justice itself is not obliged to make amends for small Matters, when the harm is over, and the very same as if it had never been at all. This single Consideration if throughly weighed, would ease our mind in all Afflictions: The Transitoriness of them, as also they are vain and little; for however we Groan and Murmur, yet they are such as can be endured. They are not so great, as we weak and frail by Nature. We further bring a delicacy and tenderness on ourselves, which makes us yet more unable to bear them. Whereas if we would comply universally with his design, God would ordain Strength out of our Weakness; He would give us that Grace and Knowledge, if we were meet to be partakers thereof and make use of them, that would carry us through all trouble whatsoever: for he suffers none to fall on us but what is common to Men. And how know we but he to manifest his own Glory, doth lay the more heavy things on him that so weak a thing may endure them, and intent its greater Happiness by a proportionable Reward? For I reckon that the Sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed in us, Rom. 8. 18. If we did understand and consider of all things, instead of being cast down and disquieted, we might Rejoice in Tribulation. We make such a stir about Trouble, but there is not so much in it: We may rest with the most full assurance that God is good, and for all those Adversities he sends on us, he is all along accomplishing the Happiness of his Creatures, which should stir up and continue our Love and Obedience unto him.  
He would have that foretold which he will certainly do; that 
Isa. 42. 9 Luke 2. 25.  they should be comforted in the mean time, who shall be delivered; that they should be joyful with Hope and Expectation, where with they shall be Happy at last. This hath been the Method of Gods working of old, we have heard it with our Ears, and it is very acceptable unto us. How beautiful upon the Mountains are the Feet of him that bringeth good Tidings, that publishe●h Peace, that bringeth good-Tidings of Good, that saith unto Zion, Thy God Reigneth. Isa. 52. 7. How welcome is every one that hath good news of prosperous Accidents and worldly Conveniencies? How many Messages of this nature have been delivered from time to time to private Persons and Nations, which were thankfully and kindly received. What are they all come unto now? their Memorial is perished with them. They were shadows only of Good, which just passed by and are gone; this is the utmost of all Temporal Happiness, and of this World. But what comes from our God is Great and Enduring; which lately was beginning, now carrying on, till it be consummated to Eternal Ages. Great is our Lord, and highly to be praised for the least manifestation he ever made thereof, and so is by his chosen People. Unto you therefore which bel●eve he is precious, 1 Pet. 2. 
Psal. 89. 15.  7. You both understand and have assured Hope to be Partakers. These prize it more, than others do great Reversions and Expectancies they so much talk of, and please themselves with.  
Who is among you that seareth the Lord, that obeycth the Voice of his Servant, that walketh in Darkness and hath no Light? Let him trust in the Name of the Lord, and stay upon his God, Isa 50. 10. Who gives a glimmering, and sendeth Light into the Soul, a comfortable Thought, or sends him who can speak a Word in Season. Comfort ye, Comfort ye my People, saith your God, Isa. 40. 1. They are to Preach the Gospel, Heal the Sick, administer Help and Remedy against all the Maladies of Mankind. An hard Task and not to be performed, who considers not from whom he cometh, and whose means he makes use of: Even God and his Word, which are sufficient for all this; and if they have not the due power and effect, it is not from the weakness of them, for that is stronger than Men, and he that breaks can bind up, but from the incapacity of the Subject. Who are not turned to the Lord with their whole Heart, they have no right to the Promises, and therefore receive no true Comfort; but where a People formerly Disobedient are turned unto the Wisdom of the Just, and made ready for the Lord, His Word doth good upon them who walk Uprightly. Blessed be God, there is Experience of this, though not so much as were to be desired; for it is but a little Flock and small Remnant of true Israelites Compared with the whole of Mankind. Those who have the form of Godliness, will cry out with the wicked World upon Fancy and Imagination; but if it is a sensible Comfort against inward Evil, than the effect is had, and should not be slighted, for it is such as the Trouble was, and doth it away. The matter is easily conceivable, unless they absolutely disbelieve or cannot understand; for if an Heir of a good Estate can contentedly rub through some Inconveniencies in the mean while upon prospect of that, Why may not another do the same in hope of Heaven? If one is supported by a Father, Friend, Husband, God reveals himself to be such to every one that feareth him, and doth likewise uphold. When the Sorrow is for things pertaining to him, cannot he Comfort or Deliver? When from the World, cannot he furnish with higher Considerations? Doth he who is in pursuit of a great Advantage mind the loss of a Farthing? God who gives Breath and Food, doth also give Relief to the Soul. As the Body goes on contentedly from day to day by the strength of Meat and Raiment, Cannot also she Immortal part of us be a little quieted from time to time in its Hunger and Thirst after Happiness, till it is perfected in the due time and place? The Scriptures speak much of Comfort, Joy and Peace in the inward Man, which they know and perceive who make that the rule of their Actions, and have it fulfilled in them. Let others do the same, and they will be likewise Partakers of the Joy and Consolation.  
The unbelieving and natural Man Laughs at all this; Will words; which are but wind, blow away Pain and Grief? It sticks faster than so. The Physician gives visible Remedies to heaI Diseases, the Lawyer shows a way to get out of encumbrances of Estate, the Bountiful gives Money to relieve the Poor and Distressed: And indeed for worldly Vexations and Trouble, Wise Say may do something; But for the Man whose Trade is only in words, who takes care of the Soul which we see not, and of another World which we know not, What will this Babbler say? he moveth his Lips, but he doth nothing.  
It will not be much besides the present purpose to describe how 
Of Words  much force and Efficacy is in Words, and then to show that they will effectually assuage Grief. Words are Thoughts expressed, which arise from, and are the workings of the mind. Set them aside, you must renounce the very Soul and Reason, and confequently Unman him. What do Words signify? So you may ask of Wisdom, Understanding, and all those noble Faculties within, which are discovered by them. Take away these, Man is a lump of Clay, just enlivened, but withal vile and weak: A dumb & breathing Statue without use or excellency. More need not be said to lay open the Absurdity and Monstrousness of this; All will grant there is need of some Speech or Language, and there is more in it then a Voice only, for it is significative of Things as what is commonly seen, heard or talked of. Things are visible and invisible, past present and future. Now Words convey and make all these known, making invisible to be as it were visible to us past, and future present by the description it gives of them. Herein appears the excellency and reality of Words, that they represent those things which do not appear, as if they did appear. Who shall ascend into Heaven? that is to bring down Christ from above: Or who shall descend into the deep? that is to bring up Christ again from the Dead. The Word is nigh thee, even in thy Mouth and in thy Heart, that is the Word of Faith which we Preach, Rom. 10. 6, 7, 8. That speaks of God himself, of whom are all things; That declares unto us the astonishing Works of Creation, The Motion of the Stars, and the Springs of the Deep. Which comprehend in one Sentence the Compass of the World and all that is therein. This we see done with our Eyes in Ink and Paper, we hear it with our Ears in a light and airy sound, Of what we are further convinced without by the Eye of Sense. But there is one step higher which leads to further Knowledge, and applies it to ourselves, showing how we are concerned; The Word of Faith, Which is that Revelation God hath made to Mankind in Scripture. The Truth whereof relies upon Divine Testimony, Miracles, Signs, Infallible Proofs. The certainty whereof may be somewhat seen from the very Nature and Connexion of things. Here are WORDS indeed, they are called GREAT WORDS, Dan. 7. 11. and may be seen in the foregoing verses. And not only there, but throughout the whole Scripture. Lo, these are parts of his Ways, but how little a Portion is heard of him? Job 26. 14. This is only of what he doth to the Inhabitants of the Earth, and that is but as a Point to the whole World. This is part of Gods Will noted in a Book, that it may be for the use of those several Generation which shall pass through here: Which is of no great bulk, but take ●ll the Libraries of the World, all that was ever Written and Printed, and besides what they have from hence, they do not contain so great and excellent words as this: The Wisdom of God doth as much excel Man's as his Works doth theirs; which 
I●a. 55. 9  he could have manifelled in a stile accordingly, but he condelcended to our infirmities that we ●●●ht receive and know what concerneth us. They are not Words only, for they are both true and significative; as such they ●hould affect us as the things themselves, for they go before and give notice of it. In things of common life Men are equally concerned at the Message as the thing itself, and provide accordingly; now the first is but a Word, so it would be the same as to the Promises and Threaten of God if they were believed. The Word Preached did not profit them, not being mixed with Faith in them that heard it, Heb. 4. 2. The Will of God is as we learn from John 1. 6, 7. That all Men through him might believe. So we read Acts 28. 24, that at the first time of Hearing, Some believed the things that were spoken, and some believed not. But would they have attended again and again for successive times, harkened to what might be urged further, then more might have believed. Did ever any Man feriously understand and throughly weigh all the Arguments that might be brought for Faith, and yet remain an Unbeliever? It is possible through Prejudice, Ignorance, hardness of Heart; but not to a sincere and willing mind, that hath no other end but to be satisfied, whether indeed these things are so? The greater part will not admit of a full hearing, lest they should believe and be saved, and so they are of their own fault Unbelievers. That place in Isa. 6. 9, 10. is after God hath used former Methods, as appears by his Expostulation in the foregoing Chapter, What could I have done more for my Vineyard that I have not done in it? Isa. 5. 4. People may be at length unaffected and hardened under the Word, but it was at first through their own provocation and wilsulness: By not minding thereof when it would have saved them, they come to have no Sense thereof afterwards. But in itself it is apt to produce Faith. And when it is received therewith it doth make as much, yea, more impression then worldly matters, as it is of greater concernment. Those Words whereby we shall be saved, Acts 11. 14. are as gladly attended unto, as the proposals of temporal Conveniency and Pleasure. The Terrors of the Lord do as effectually persuade Men, as they are beaten off from such a thing by its Evil and Danger. When the Heart doth Love and Dread God, it will M●lt at hearing of the Law and Tremble at his Word. Hereby the Kingdom of Heaven is opened unto all Believers, for when they hear thereof it is as if they saw it with their Eyes. In the midst of Life they can look into the Chambers of Death, have a Prospect of the Horrors of Dooms Day, and the Misery of Damned Spirits, which ●ais● suitable Affections; and this is done by Words. And the voice of Words, which voice they that heard entreated that the Word should not be spoken unto them any more, for they could not endure that which was commanded, Heb. 2 19, 20. The Gospel was not brought in after such a terrible manner; yet it being not in Word only but also in Power, and in the Holy Ghost, and in much assurance, 1 Thes. 1. 5. There being the greatest certainty that all will be fulfilled, though it be in a still voice, yet it causes as much and a more ●asting concern as those had at Mount Sinah. Which declares all that God and Christ hath done for us since the World began, and what is now a doing, Christ sitting at the right Hand of God, and making Intercession for us, and how we are to behave ourselves in the mean while, and what shall be to Everlasting. As now what is quickly spoken of is long in transaction, for the Words of a Minute will comprise all the days of our Life here; so what is, or may be said of the succeeding one, which is very much, there will be a suitable space for fulfilling, even all Eternity. As Spiritual and Invisible things are discoursed of, the hearer is stripped and out of the Body, not minding whither he hath any Flesh about him: As there comes a Salutation, the Babe leaps in the Womb, the Soul lifts up herself at hearing of such things, and is kept in from the World to come as an unborn Infant from this; knowing that her spiritual Nature was designed for spiritual things, all one as the Eye to see, and the out ward Senses for things sensible. It is her proper business to mind them, and finds a like Gratification therein, as the outward 
Rom. 8. 5.  Man doth in his Employment and the good success thereof. Let not the scornful Infidel come into our Assemblies, thence Laugh or Imagine how the one sends forth Wind, the others gape and suck it in, think these to be the greatest Fools, because The Preacher hath something for what he saith, but they give and have nothing, They Sow and Reap the Wind; yet still they are the greatest Debtors, and also wise in what they do. If we have sown unto you Spiritual things, is it a great matter if we shall reap your Carnal things? 1 Cor. 9 11. Neither do thou smile, O ungodly Man, for even that Reason and Inference thou pretendest to have for thus doing is a Spiritual thing. As are all thy Principles of Evil, those black Suggestions which arise from beneath, the Imaginations of thy dark mind are not seen: Why canst not thou likewise suppose, that they are of a Spiritual nature and real, which are from above, God and his Grace, which is written and manifested within us? Do not go away in a slight cursory Apprehension, but judge throughly, and even th●● mayest come to perceive of the things, which we cannot represent to another, but only by the help of Words. They do as much transcend the natural Man's apprehension as Rational discourses the lgnorant, and common Talk doth exceed the noise of brute Beasts.  
All the Affairs of this World, The Government of Kingdoms, Transactions of Parliament, Proceed at common Law, Administration of Physic are founded upon certain Propositions; There are Rules and Skill as to inferior Trades, which are known by Thought & Observation; and so all the other Actions of Mankind, both good and bad, are the result of foregoing Thoughts, which either are or might be made known by Words; and therefore, Whv should this be an Objection to Religion, which is to nothing besides? But here is an abuse and mistake, the like whereof cannot be found in any other instance. A plain Evidence, there is an Enemy which doth strangely befool Mankind as to this one thing. I mean that Deceit of resting in Words only, as mere Devotion, Reading or Hearing the Scriptures and Sermons, or talking Godly without complying with what is prayed for, and being doers of the Word. One would think what M●ses doth so often repeat was Impertinent, Harken O Israel unto the Statutes for to do them, Deut. 4. 1. This and the like phrase is repeated over and over in Deaterone nigh, and in innumerable places throughout the Scripture. One might know as much without being particularly told thereof. Yet the Wisdom of God foreseeing this Deceit doth so often caution against it. Nothing is more common in these days than the work done, going to Church and there is an end. But what is written in God's Book, and done in his Worship, every least Syllable and part thereof is significative. And who doth not think or do thereafter that Man's Religion is Vain, and he is to have his Portion with Hypocrites and unbelievers. Here is also a Lesson for those who instruct others, Who say and do not, Mat. 23. 3. Thou which Teachest another, Teachest thou not thyself? Rom 2. 21. Dost thou not conclude thyself, because thou speakest against them which do such things, and dost the same? Herein appears the Justice of God that all those who fall under it shall even Condemn themselves, and being convicted in their own Conscience, shall subscribe to that as just and equal. But what Wicked Men do in their own private Thoughts, these do with the Mouth outwardly. This proclaims our Judge Righteous, because the Offenders affirm Punishment due for such things, but themselves Wi●ked and Foolish that still do the same. It is a Marvellous thing that Reasonable and Wise Men should be deceived after this manner. Whence doth it proceed? ●u●from the subtlety of the Devil, and that degree of Unbelief which would make it all pass for Words only, even in those who profess to Believe and Teach the same. There should be agreement between Thought, Words and Actions; for if the second do vary, it is a Falsehood and Lie; if the third, it is Dissimulation and Hypocrisy. Cleanse the Fountain, see that thy Thoughts be right and good, then let thv Words and Actions be accordingly. Let these be put forth and go together for saving thyself and those that hear thee. Let them take from thy Mouth to turn into good Thoughts and Actions for themselves, and tell unto others.  
It may be seen by this time, that the Man whose Trade is of Words, is as honourable and necessary as any. And though he doth speak of another World, that is not Vain, for it is the least part of the World where we Inhabit. It is not another World, but another part of the World as a Room of an House. This is seen with our Eyes, and much more to be understood by Reason and Perspectives. There is something Above and something Beneath, whither the Spirit doth go when the Body is laid in the Grave, and that to arise again. This consideration is unpleasant, and therefore Men are shy and afraid of those who put in mind hereof. Whereas we are likewise Men subject to the same things. And why should they refuse to think of that beforehand which will certainly be? when this forethought would render them safe if it were throughly given way unto. Mankind need not be in Perplexity, Fear or Stupid Inconsideration; for there are laid down assured Principles how they may be 
Heb. 11. 7.  Happy, which are impossible to fail, for than we must be nothing at all. So none need be enraged against those as Torments of the Earth, who are Instruments of Peace and Safety. Only let us be Submissive and Obedient unto that Mighty One above, and then no Evil can possibly happen unto us. Fear, and the Pit, and the Snare are upon thee, O Inhabitant of the Earth, Isa. 24. 17. But there is a way shown how thou mayest escape and be freed from them all. If thou were left to thyself, or wouldst go on unmindful, thou wouldst fall unto them.  
What doth preserve from the great Danger and Evil, this doth likewise administer Relief to the lesser Griefs of the People. This is my Comfort in Affliction, for thy Word hath quickened me, Psal. 119. 50. All Affliction (except what strikes upon sense, as Pain and Sickness) is the impression of such sad and resenting Thoughts; now what produces of a different kind, as when Good Words and Comfortable Words, Zech. 1. 13. are received in, they make glad as the other did sorrowful, There is an alteration of the Soul, or the one are set against the other, and so the Vexation is less. We often read that God Comforts, Isa. 49. 43. & 51● 12. 2 Cor. 7. 6. He hath left a standing means in his Word, which is the same with himself. His holy Spirit, who is the Comforter, may cause that to be better understood, and set it home to the Heart of Man. A lively Faith, a well grounded Hope, a close and true Application of the Scriptures will give ease to any manner of Adversity. In the multitude of my thoughts within me, thy Comforts delight my Soul, Psal. 94. 19 A Mans own fancies plague him, but what he gathers from thence do refresh him. Let him not run hastily, but consider upon every verse, and when he hath found the Word of Consolation, let him stay and fix thereon. This is better than all worldly Comforts, for they stupefy, they are broken off and interrupted, just divert a little for the time, but signify nothing at all after they are over. They are not always, and then is greater anguish; but however they must all fail at last. But what comes from the Fountain of Life, is a stream continually running; it gives constant Peace and Quietness to the Soul, and ascends up into the Paradise of our God where is no Consolation, for there is no need thereof. Again, Worldly Aid at the very time cannot give true and firm Relief, nor take off from a great Adversity. But the Lord is a strong Hold in the day of Trouble, he knoweth them that trust in him, Nahum 1. 7. We know not who are Hypocrites, who partial Christains; but who are Sincere and Obedient without reserve, who understand and can apply the Word of God, they have that Patience and Resignation, that Complacency and joyful Hope, which the Wicked and Dissemblers cannot pretend unto. There is a sensible difference between good and bad as to the enduring of Affliction; One doth bear up and is truly Courageous under it, when they are faint or stupid. Truth is not to be learned from Examples, for we cannot see into, and know all their circumstances. Whilst we reflect upon particular instances, we often doubt of Scripture, (for Truth is the same in Proposition and Experience) whereas we should in the first place look to what is written, and be assured all that is true. It is not for us, but God to judge of every Man's work, he will manifest the Counsels of the Heart, and then his Word will be found true by what, and how it is with them. Thy Word is Truth, John. 17. 17. bringing Comfort and Happiness unto Men, but they turn aside not complying with the terms thereof, neither are they such as that requires them to be.  
The design of the whole Book of God is to build us up in our most holy Faith, which comprehends the Word of Exhortation, for this follows from the other; and to teach truly the way of Salvation, this is Instruction; and the rest is Consolation, to carry us through the Wilderness that he might humble thee, and that he might prove thee, to do thee good at thy latter end, Deut. 8. 16. So Happiness is the end of all. What more can be desired by Man? Wherefore should he set himself against that, which would do all this? It is because he is not made throughly sensible of thus much. Search and try till you find the worth thereof. It is a hidden Manna which no Man knoweth, saving he that receiveth it, Rev. 2. 17. Hid it in thy Heart, do not only read and get it without Book, but have the sense thereof within thee, and thou mayest come to affirm experimentally with David, The Law of thy Mouth is better unto me then Thousands of Gold and Silver, Psal. 119. 72. It will conduce more to thine Happiness then all worldly Conveniencies, for they perish when here are the Words of Eternal Life; they do not satisfy the Soul as these; they cannot keep off Pains and Diseases and Griefs, whereas the Grace and Wisdom arising hence prevents them many times, and shows the way to the favour of God, who comforteth those that are cast down, and delivereth Israel out of all his Troubles, putting such an end to them, that it was better to have had, then to have been without them. In the worst of Evils they have greater cause for Joy then Sorrow. Blessed is the Man that trusteth in the Lord, and whose Hope the Lord is: for he shall be as a Tree planted by the Waters, and that spreadeth out her Roots by the Rivers, and shall not see when Heat cometh, but her Leaf shall be green, and shall not be careful in the Year of Drought, neither shall cease from yielding Fruit, Jer. 17 7, 8.  
The Say of Philosophers and Wise Men may a little assuage some kind of Trouble, but are insufficient to support under a great and long Adversity; Whereas the Scriptures afford Hope and Comfort to the greatest that befall Men. They may alleviate for Inadvertency and Folly, and prevent it in some measure; the Word doth the same, and much more by providing against the Evils of corrupt Nature which are the cause of all Sorrow; It doth also show a way for what is past and unavoidable, and admonishes to Sin no more, least worst things befall us. The Dictates of Morality and Humane reasoning may do somewhat as to self-Vexation, lesser injuries and reproaches from others, inconsiderable losses and such like; but for the greater Miseries can find no help as the frailty of Man's Nature, dangerous Diseases, fears of Death, doubtfulness of the succeeding State, how to secure future Happiness and avoid Misery. Here the ancient Sages are Dumb, and they cannot tell what to say. They are in Perplexity and Amazement themselves, how then should they consult for others? They were lifted up with a conceit of the Benefit they did unto Mankind, when their Consolatory discourses could avail only as to those light things which might be laughed away, or Courageously born; Or the wicked Men of our days find remedy against by Pots and Company; for if things were so as they said, this last was a sure Relief. They might indeed regulate the disorders of Fancy and Opinion; But for what did really make Men miserable by shaking the Powers of the Soul, what did torment and endanger the Body is by Philosophers left remediless. They would blunder out something, which was ridiculous conjecture or uncertainty. As, What is suffered here, would have an end, which the merest Idiot knew as well as they. None is Happy before Death, A sad Consolation to those who knew not what should be after that; and when they did surmise it would be an utter end, how absurb must their Arguing be? As if Man was made only for Misery, and his utmost Happiness was to be freed from that and be no more for ever. What is more miserable in Life, then to be willing to die? To have an impatient desire after ease and Happiness, but to find none till become without Sense or Capacity. Some of them did go further as to talk of Immortality and a future State, of this with much doubting; but then they did raise the Fears of Mankind, of what sort it would be, whether Happiness or Misery. They would speak most of Glory, Liberty and the Elysian Fields. This was insisted on as a Mighty word of Consolation for all the Evils here; But then the mistake and delusion was (which considering Men did spy out and therefore received to assurance) even what they were forced to grant when they came to discuss it particularly, that there were two kinds of Futurity, Reward and Punishment, and they knew not exactly what Men were to do to obtain the one, what to leave undone to avoid the other. Their Ignorance as to this kept the World in suspense, did raise their Horror and Dread, but not allay it; What they would have suggested as a Dellverance from Trouble, they could give no certainty but worse might abu●e for us in the succeeding Condition. They might impose upon the vulgar with their plausible Speeches and Eloquence, but Men that could examine Consequences did not give so much heed to them.  
Neither is this any Argument against Christian Religion, because it happens so now: Common People and Women do gladly hear thereof, when Politicians and those who would pass for Wise Men among us, do not so much mind it; for this Diversity is to be observed. They of old did slight vain Philosophy, but it was after they had searched its Principles, and found them only conjectural and fallacious; whereas the Men of our times contemn our Faith and Practice without Examination, for let them admit this throughly, and then speak lightly thereof if they can. This is the Policy of Satan whereby his Kingdom stands, he would not let them try what he beats them from, for if they should, they would not continue with him. This is the difference of Truth and Falsehood, the one appears more true by the Touch Stone, the other false. The only Argument against Truth is to put it off, the way to resist is to be at a distance, and come not near it. Thus Paganism spread and continued of old. Thus Christianity was endeavoured to be stifled, and its further increase hindered. Here is the reason that of old Men did walk in their own ways, and even of those that do soat this present time. They were willing to be Happy then, and unwilling to be Miserable, and so are now; when they were in Affliction or Trouble, they were willing to be eased and delivered, so they are now. The Truth was not so clearly manifested to the greater part of the World. The times of this Ignorance God winked at, Acts 17. 30. He made Men of such Faculties and Powers to see what they could bring forth, and now he hath given more assistance by further Revelation, if any thing may be done yet more. God makes Men now as he did from the Beginning, with the same Reason, Inclinations, Desires, Fears and Aversations: we who stand in these latter days on the Earth, wherein iniquity doth abound with more Weakness and Sorrow, have also more helps against them from Scripture, which is given by Inspiration from God, and therefore must be better and more certain than of Man's Invention and Wisdom.  
That hath been disproved and sound Vain, when there is help to be had of God. It is letter to ●ust in the Lord then to p●●●● fidence in Man, Psal. 118. 8. Some have sought Happiness in this thing, and some in that, so for Relief in Adversity; But we ●ill remember the Name of the Lord our God. They are brought down and fallen, but we are ris●n and standupright, Psal. 20. 7, 8. This is true in seeking after Happiness and Prevention of Misery by other Men or our own Wisdom and ways; they all are disappointed, for it is to be had in God only. The Men of this World look after good in Flesh, and so they would keep off Evil; but when that is stricken and gins to fade, when it cannot relish by reason of Pain, and the anguish of Spirit doth so break forth that this is not able any longer to pacify, than they resort to the Wisdom of Man's words, but that will not profit nor deliver them; So they must lie down under their Calamities, expecting worse things, or come unto God and his Word. What an Argument is this to overcome the averseness and obstinacy of Man's nature? There is Invitation for the greatest Sinners. Come unto me all ye that Labour and are heavy laden, and I will give you rest; Take my Yoke upon you, Mat. 11. 29. Let them keep God's Commandments, and so they may have that Hope of eternal Life, which God that cannot lie promised before the World began, ● it. 1. 2. This gives satisfaction concerning that great doubt of Futurity; There is a way showed by patiented continuance in well doing (which any one may that will comply with, and put forth the Principles of Good in him) to partake of the blessed Immortality. 
Rom. 4. 20.  If it were not to derogate from Faith by which God is Glorified, I could lay down how our Religion relies upon the greatest certainty that possibly can be, for the Happiness and Safety of Mankind. So where Philosophy was at a loss, this helps and gives firm establishment to the Man as it shows unto him how his Condition shall be after Death, according as he order his Conversation now. It may be said, he need not trouble himself with things afar of, yet they may be nearer than he is ware, even to Morrow; The time after he is gone out of the World, is manifestly jonger than whilst he is in, and will as certainly be; so he is equally obliged to be concerned about it.  
It is a sad case when one must be forced to borrow Comfort from the other World, for then commonly none is to be had in this, whereof we are most assured because we are herein, but the other is to come and of doubtful Expectation, Show us some Relief here. Such are the suggestions of Unbelief, which yet may be answered by Sense and by Reason; for our Fies behold other parts of the World then what we are in now, ●●e Spirit from within testifies that we are not here in our proper place, Experience assures we must departed hence in a very little time, The natural Understanding leads up to the Knowledge of God who made and governs all things. We can well suppose that he who gave a Being, and so many Conveniencies for one part of us, can also provide for the other: As he is the Father of Mcrcies, so the God of all Consolation; we taste and see them, so we may perceive this also. The nourishment of the Body according to his appointed means springs from the Earth whence it was taken, so likewise doth the true Comfort of the Soul, according to its Original come from above, the Father, the Word and the Spirit. There is nothing below suitable to this Spiritual and Restless part of us. lf we had Comfort only in the things of this World, we were of all Creatures must Miserable, for they 
Psal. 145. 16, 19  have what sati●fies from what is before them, but not we being designed to Thirst and Labour after greater things.  
A Voice was heard in Rama, Lamentation and bitter Weeping, Rachel Weeping for her Children, refused to be Comforted for her Children, because they were not, Jer. 31. 15. So it is all the World over, people are irrecoverably deprived of persons and things. Nothing can countervail the loss of them, but hope of having and meeting them again, for which we are beholden unto a Resurrection and another State. It is manifest they are not had here again, and we are tormented with earnest long after them, and have real thoughts of seeing them yet again. which were never put in our nature in Vain. Thus Man dieth not as a Beast dieth; for there are no such affections from the Dam or others of the Herd, as we have concerning Relations, Friends and Acquaintance. Saith the Messiah, our Lord, These things have I spoken unto you that in me ye might have peace, in the World ye shall have Tribulation, but be of good cheer, I have overcome the World, John 16. 33. If the Heavens were not sometimes opened, and a little dew did descend from above; If we had not sometimes little sprinklings of the Divine Favour; If we had not recourse to that Book where the words are pleasant as an Honeycomb, Sweet to the Soul, and Health to the Bones, Prov. 16. 24. We should have a weary and tiresome Journey through this place, for here is no rest and nothing proper for us. How prophetically do Men speak of Fnturity before it was plainly revealed? I 
Gen. 49. 18.  have waited sor thy Salvation, O Lord, saith dying Jacob. The Words seem to come in without Connexion on the former, as Light immediately sprung into the Soul, a full assurance then of what he had faintly hoped and forethought of his few and evil days, and now it was beginning to be accomplished. I had fainted unless I had believed to see the Goodness of the Lord in the Land of the Living, Psal. 27. 13. This is not, for all here are dead or dying, so we are as soon as we begin to draw Breath. Even the Inhabitants of the earthly Canaan do not boast of the Happiness which a●ises from the Ground, of their Health and Plenty; but of the Goodness and loving Kindness of the Lord, of their Trust in him. Much more should those under the Gospel, Who are kept by the power of God through Faith unto Salvation, ready to be revealed in the last time, 1 Pet. 4. 5. Let not your Hearts be troubled, Believe in God, Believe in me, John 14. 1. The Sense of him above, under whose good Providence we live all our days, those many Mansions in his House, verse 2. So there is room for us if we use his Grace to become meet, these are greater Comforts than the World can give, which are not to be despised nor cast off as a reserve, for compare them a little with yours ye worldly Minded and Unbelievers. The reason why you set them at naught, is from Want and Ignorance. But woe unto you that are Rich, sor yet have received your Consolation. Wo unto you that are Full for ye shall Hunger; Woe unto you that Laugh now, for ye shall Mourn and Weep, Luke 6. 24, 25. Being puffed up with Sensnality, and your Souls become as it were of the same nature with the Body, they begin to relish the same Enjoyments also, and to approve of them. You now care for nothing more, but you shall be taken from these things. You who rejectthe good things of God's Kingdom now offered unto you, shall then lament the refusal of them. Will you lightly esteem of that which doth ever remain, when those things are done away which you highly value now? Only be Wise in time, consider of that before hand which you must at length be sensible of whither you will or not. T●y and be acquaint and yourselves will affirm (not withstanding all Pleasures, Enjoyment, Company and Recreations; the two first make Brutish not Happy, the others make unmindful for a little while, but do not prevent Misery) yet in the midst of Health, Life and Vigour, much more in the time of Tribulation, There is no such true Happiness and sincere Comfort, as what arises from God, and the things of another World.  
Evil doth beset and fall upon us in the threefold capacity of Mind, Body and Estate; which doth Afflict as it disturbs and is contrary 
Of Sorrow.  to the regular Order of each. Indeed they (especially the two first) are connected, that if the one suffers the other doth also. The Souls that God hath made may be compared to so many Rivers, which as they all come from him, so are they to run through the Earth, and to disembody themselves again into that infinite Ocean of Being and Happiness. Now there is one Labours to divert the Stream, to make it run another way, or stop its course. The first is sinful Pleasures, the second is Negligence and Sloth. The Soul hath some foreknowledge which way she is to go, and an Inclination towards the right, and thence whatsoever doth hinder and seek to turn aside doth also disturb. If she would keep to this first Principle, carefully observing the Original tendencies of her Nature, and suspect every thing that doth in the least thwart that, all the Devils in Hell could never deceive her, for she might know the Connexion of Sin and Sorrow. Indignation and Wrath, Tribulation and Anguish upon every Soul of Man that doth Evil, Rom. 2. 8, 9 This contradicts the Pure and Spiritual part of us, which raises those several kinds of Sorrow. So the cure for it is by taking heed against Sin which is the Troubler of the Man, By Repentance as to the past, and watchfulness for the future. Sorrow doth arise from other Afflicting Objects of Body and Estate, and is the resentment of them; but confine it to the Soul, and it is occasioned by Sin only, as that is divided in Evil, Falshood and Folly; all which are contrary to that Good Truth and Wisdom wherewith she is ●ndued, and is to improve th●se Talents to the glory of our Master, who will give a Reward according as every one is found Meet and Faithful. There is a Vexation all along, which would be sensible if not smothered, when we do not Trade to his Use; So on the other hand there is Joy and Complacency when we do. Great Peace have they which love thy Law, and nothing shall offend them, Psal. 1. ●9 165. And the Ransomed of the Lord shall return and come to Zion with Songs, and everlasting Joy shall be upon their Heads: They shall obtain Joy and Gladness, and Sorrow and Sighing shall flee away, Isa. 35. 10.  
That propension and natural tendency which is in Man's nature 
Of Melancholy.  to know God, and to come into the way of his Commandments, the workings of Grace and regrets of Conscience, that Dissatissaction and Restlessness of mind for not doing what he ought, and all those several things which incline to Repentance and Obedience, do pass in the World for pure Melancholy. It is an Aspersion cast upon sincere Religion where it hath an influence upon the Life and Actions, where is universal carefulness against Sin; and who will not comply with the mere outward Divertisement of Evil, Lying and Foolish Talking, he shall be Obnoxious to the Character of a dull and miserable Soul. All Thoughts of God and the things pertaining to him are by the Ignorant and Ungodly thus esteemed; and further are those, Having a Form of Godliness, but denying the Power thereof, 2 Tim. 3. 5. Whatever is more than their size, they would impute to the blackness of Blood, an heavy phlegmatic Constitution, or such like. This is one of the Devises of Satan to keep people off from Religion in general, than f●om the Truth and Sincerity thereof, by raising such a Report which is commonly received; and whilst he suggests not to give way to Melancholy, he turns Men aside from the way of Peace, Life and Blessedness. All Religion is irksome and tedious to those who are unacquainted therewith, and so it is with them who practice it a little, but not throughly.  
The Scripture is fulfilled as it speaks of that Enmity against God, Rom. 5. 10. Rom. 8. 7. that Root of bitterness, Heb. 12. 15. Acts 8. 23. that Averseness and Alienation, Col. 1. 20, 21. that Hatred and Opposition of Good, the Stubborn and Perverse Spirit, the Trouble and Restlessness, those Fears and sad Expectations in the Wicked, which are the cause of all this. They may come to the Ordinances and outward Profession, and yet remain the same still, not transformed by the renewing of the mind. The Word is found true as ●●●peaks of the reason of these things, and why may it ●ot be believ●d as it mentions the Love of God, being r●●●●iled to him delighting in God and that which is Good, that Joy, Peace and Gladness of Heart; those loving and familiar Appellations of Father, friend, H●●band, the expressions of Kindness to us, and our Thankfulness and Praise. The Lord Reigneth, let the Earth R●j●●ce, Psal 97. 1. Truly God is Goud to ●srael, even to such as are of a clean Heart, Psal. 73. 1. Are all these written in Vain, or for our Comfort? Do others by sad Experience confirm the Truth of what is aforementioned, and have none the happy feeling thereof? Surely there are some whom the Scripture calls Blessed, who have the favour of God and are careful to preserve it in all Duty and Obedience. It may be observed there are two manner of ways in the World; Some in all their Actions have Conscience towards God, others not. The Scriptures declare the effect of both by Peace and Trouble, one part is sensible of the disorder within, And why may not others feel, know and testify of the good Promises? For themselves might also if they would do the same things. It were easy to make things clear, if that Prejudice was taken away of judging by Examples and humane Sayings more than from divine Testimony and Truth. Hypocrites and many who seem to be Religious (but the Apostle by failure in one Christian Duty pronounces their Religion to be Vain, Jam. 1. 26.) do most oppose what is the Doctrine of Scripture. They accuse their Brethren of Melancholy who abound in the Work of the Lord, who spend their time in Meditation of his Law. They call Contempt of the World Stupidity, the avoiding of sinful Compliances and appearances of Evil a sour morose Temper, not fit to live amongst Men; The not running too much after sensual Pleasures, is sencelesly styled an heavy and sluggish Disposition, which is not refined enough to receive th●m. And what is done by the Grace and Fear of God, are the effects of mere Melancholy. Every avoiding of Sin and good Action to which a Misconstruction can be applied, is by them censured. It is not so much minded what the profane Sinner saith, but what comes from them who make ● fair show in the Flesh, yea, the Teachers of the Law, this is entertained by Inquisitive and Considering Men. It is dangerous for 
Numb. 13. 32.  any to bring an evil Report upon the good Land, but worse for those who pretend to have searched it; for though not in express words, yet by manifest Conclusion they do the same, as, We must serve God, and that so much which is pleasant, but what is more is Melancholy, for so are those Calumniated who go further, and find more Benefit than themselves. It is surmised such a thing is Harsh and impracticable, so he is thought an hard Master who requires, and that his Commandments are grievous, which is abominably False. Where the Love of God is fixed, that makes all things easy and delightful done in Reference to him. They have Peace and Satisfaction all their days, a well grounded Hope, and are secured against the terrors of Death. They do every thing of a cheerful mind, and not grudgingly.  
But where the work is only done, and people are glad it is over; Whose Holy and Spiritual things are left as soon as out of the Closet or Congregation, and care for no other Hearing or Conversation thereof: Who run on in their manner of serving God, and certainly conclude themselves Right because they have the Course and Generality of the World on their side, though they have been mistaken all along in matters of pure and sincere Religion: Who do not universally prove what they do, and if they did, could find no Rejoicing in it; ●ndeed their way may become familiar and customary to them, for vain Hopes and Formality if not examined may produce some Gladness and Exultancy; And then they reject what is more for Melancholy: These will admire so many words should be made about what they conceive and do in short. They may look upon what is here and afore-offered as a parcel of Melancholy Notions and contradictory to the Argument of Happiness, which they fancy as only apt to breed Disturbance and sadness of Mind. But i● the whole Work of Religion might be made so short, Why did God make so large and full a Revelation in Scripture, which is to be searched and contains infinite matter? Why did he afford such a long 
John 5. 39 Psal. 14. 2.  time to Man upon Earth, to understand and seek God, if it might have been done so quickly? His do are all Wisdom, and no more than what is Necessary. Religion is not a Business of such sudden dispatch as some would falsely imagine and make it. The general prejudice against Truth is, that it makes Melancholy; But he that will not be thus Melancholy, shall be Miserable for ever. We learn from 2 Thes. 2. 10, 13. They are to receive the Love of the Truth who would be saved; from hence spring their Principles of acting aright, and they must know before hand to avoid what is Evil and Destructive. The Knowledge of Truth brings unto God who hath established all things, under whose Shadow we may be secure from all Evil and Danger.  
Indeed there may be mistaken ways of pleasing him, which have no Footstep in his Word; on a furious unwarranted Zeal, which exposing to Trouble and Inconvenience without his Acceptance, may run out of Breath in a wrong Road, and so spend itself in weariness and doubt of mind. There may be a● overmuch Righteousness in not Commanded things, but in keeping close to the lines of known Duty, in observance of the Precepts is application and hope of the Promises, there is Approbation of Conscience, Blessed are those Servants who are so doing. It is called a Work of Faith and Labour of Love, 〈◊〉 Thes. 〈◊〉 3. but still they contentedly do it, looking for the Reward and Rest, as they have a little in the mean while to carry them through here; yea, this is an Antidote against Melancholy, for they would be so otherwise: the restless and busy Faculties of Man must be doing somewhat, though less troubled when in any acting, yet are uneasy if not on their proper Business, as Religion is of the mind and outward Calling of the Body; and this in subservier●y to the other. A strange wresting of things, to call that Melancholy 
Isa, 5. 20.  which only prevents and keeps it off; a Disturbance which belongs to our Peace; to be driven away and avoided, which is the chief Good to be sought after and cherished.  
None are more Melancholy than who seem to decline it, for their utmost Happiness lies in Stupefaction and the studied Arts of unmindfulness; but take away these and they sink into Dumpishness, or are tortured in mind. They having either a dead and troubled Heart, do not know what Peace is, and must find out some cure for that which would bring them to Repentance or Desperation. O'foolish Sinners, who hath bewitched you? Why will you not suffer God's design to be answered in you? for he would have you turn from your Sins and Vanities; the guilt whereof if permitted to stir, causes Sorrow; if stifled, heaviness of Mind: All this is a sad Earnest of worse things to come, if not prevented this only way. You must either comply or smother; but how unreasonable is ●he last? for if you could put away instead of putting afar off the evil Day, it will come at the appointed time do what you can, you only shut out the Sense thereof: If in driving away Melancholy, you could utterly beat off Death; If you could hinder your Souls from being stripped naked and sent into the other World where are no Company, Pleasure or Recreations to harden; If you could escape the day of Judgement and the dreadful Event thereof; than it were some advantage to chase away Seriousness, but as things now stand, it is the greatest Folly and ●an●er. Be persuaded to endure it here for a little time. Dare to be somewhat dull for a day or two; and suffer the l●ksom●●●ss of what you have done in Iniquity, 
2 Cor. 7. 8, 9, 10.  a●d begin the Work of Righteousness. If people could be prevailed upon to be Melancholy a little (and they must, or suffer Eternally what is worse) they would be Christians in Deed and in Truth, for this is the great hindrance with a●, High and Low; Wise and Ignorant: Religion makes dull, and therefore they keep off. Here again is to be repeated the former Observation. Things at fi●st make a show of the contrary; Whatever brings Happiness and real Good to Mankind, hath a slight appearance of Misery and Evil. The Wisdom from above doth bring Peace, Satis●actron, Delight and Assurance; but the Enemy who lets from all that is Good would Suggest, it raises Trouble, Disquiet, Fear and such like. Many think of what is aforementioned, as dull things, because they do not make much outward noise and merriment. But they do not understand the true Happiness of a Man. Peace, etc. What can be more desired? Would they be Children always in Laughter or Crying? now up in excessive Mirth, and down again in Dejectedness and Anguish? The first at the very instant doth not satisfy, and there is weariness in it; the other doth really Afflict. It is desirable to be between both in a sober composed State, to be as other Creatures pleased with themselves. And though there is a knowledge of Imperfection and Vanity, yet to go on contentedly to a better State, and comfort himself in the mean time with hopes thereof. He is just as a Man should be, for the Mouth was not made always to be contracted: Who is endued with real Wisdom, cannot take pleasure in Fool's Mirth or an idle Jest. Who are passed over the festivities of Childhood and Youth, cannot still show themselves transported with Vanities: Who have seen and fully observed the same heretofore, are not to be admired if not lifted up with little Novelties: Whose Conversation is in Heaven, and their Affections on things above, shall they be blamed if knowing the difference, and they do not show forth the like rejoicing at the common Accidents and little things here below? Who do not resort to Drink and Company to cheer up their Spirits, or still the Disorder within, for they are in a right frame already. The Sea within is smooth and like a molten Looking▪ Glass, where they can reflect and be satisfied with their inward likeness.  
It is Impertinent, if not Sinful to dissuade them from Holy things who delight therein: As long as they can go on in such a course all their days, let them do as much as God's Grace shall direct rhem. Another knoweth not what Comfort they find therein, how they have their Body in subjection, and to what a measure of Love and Spirituality they are arrived; So they may do those Acts without tiring, which others cannot now that are not yet so far attained, but may attain. The Scripture makes frequent mention of those who do not enough for Heaven, but nothing against them who do too much, for there is no danger of exceeding. That particularly lays down all things necessary and relating to Man's Salvation, and also speaks of his temporal Happiness in Subordination to that, yet there is not one word mentioned concerning Religious Melancholy or Mopishness. Without question, there were some in the days of the inspired Writers, whose Conversation was obnoxious to that Character as now. What the World calls Melancholy in Scripture Phrase is Sorrow, and to that somewhat is said by way of Comfort; but it was to be in God, not to take people off, nor to have recourse to those Arts as Sinners do. The best way of solving Fears, Scruples and Disquiet, is to give a people a right understanding of them; but let none resort to the Pleasures of Sin and idle Company, which increase, but not cure them. We read of the Temptations and Devices of Satan, Spiritual Desertions, Ignorance, intervening Sins and Infirmities which cause Vexation and Trouble: but nothing of illness of Blood or Bodily Constitution, there is no intimation of this in Holy Writ: But it is the Opinion of late Physicians which hath been received so far by Divines, that to improve this notion of Melancholy a little further, and the other of Enthusiasm would be the ready and effectual way to cause the Holy One of Israel to cease from before us, Isa. 30. 11. For let all regrets of Conscience pass for Melancholy, and the workings of God's Spirit for Enthusiasum or ●a●cy, inward Religion is in danger to be destroyed, which is the most sensible Evidence of the Truth and certainty thereof. That can never fail, but the Knowledge thereof may be lost; as several times already it hath near been, but will not be so again because of the Promises of God, which are near at hand, even at the very door to be accomplished.  
Is there then nothing in bodily Constitution? Not so much as is pretended, and that again may be altered. The corruptible Body presseth down the Soul which is common to all; and that difference of temper in particular persons, which yet is not so much as commonly talked of, serves for an Exercise and Trial of the greater Virtue: That the Soul may yet ascend and lift up itself. And then the Power of God's Grace and their complying with it can, and doth actually change the natures of Men. That natural tendency and Seriousness was therefore put in them to move towards their right end; And also finding no true Happiness here, they are prompted to look out for one to come. It is so ordered by the good God that all Mankind might be saved and come to the Knowledge of the Truth, some more this way, some another, according to their Inclinations of Soul, Body and Condition of Life. One hath the Advantage in this thing, another in that; but some Degree of what is understood by the Word Melancholy is communicated to all. Frolic and Mirth are more incidental to Youth, But there it is a striving against nature; for if not supported by outward Helps and Objects, it doth fall down into Seriousness, so it is of riper Age. The great mistake is, we observe many things without the reason of them. All things tend to their Centre; and what is in Man moves towards his proper end, which is doing the things for which God hath made him. As the Fish on dry Land beats itself to Death because not in his own Element; As the Tur●le mourns away for want of her Companion; there is an uneasiness even from very Childhood if not in some Action: So if Man were kept away from God, debarred from Company and always to be idle, he would pine away in Sorrow, which worketh Death before the time, because there is such a strong Inclination in his nature to the first principally, 
Ezek. 24. 23.  and the others in subordination to him. Although Wicked and Ungodly Men do pursue the two lesser ends, yef forsaking the great Principal upon which the others should depend, they are tormented for want of true Happiness all their Life long, so that by reason of the weariness even they are willing to die. The Righteous desire a more full Enjoyment of him, whom they have known only by Faith and seen darkly. Their Soul is athirst for God. When shall I come to appear before God? they are more induced to long after it, because of the Vain and imperfect state they are in here; they do indee desire Immortality, a●d shall have it. The Wicked being conscious whom they have despised and forgotten, they wish to Sleep for ever, for they had rather so continue then awake and rise up to Punishment. What a sad thing it is to be deceived, and willingly ignorant of their proper End? To be restless all the way, and disappointed at last? To live in a perpetual Violence and Contradiction to themselves, to turn aside the Soul from its natural bent. To keep her, though in Pain and Displeasure, from her Centre and Rest; and at length when she would have ascended upwards, to sink into the Bottom as a Stone. To have notrue Comfort and Satisfaction in the Light of the Living, nor whilst the days of Darkness draw on. Now Consider this ye that forge● God; Whose Souls are yet in the Body: Take away the weights of Sin that do clog and press down. Remember the days passed before habitual Sin and evil Habits came on, to what did the Motions within aspire and prompt unto? Before the Spirit was made unclean, did it not soar up towards the Father of Spirits? When it was not corrupted with Malice and Stubboinness, Had you not a good mind towards God? when your Desires were Pure and Sincere, After whom were they most suitably inclined? To him above, and nothing here. Then you were whispered by Satan, or told by his Instruments, to go that way was to be Melancholy, and to avoid that you did follow Sin and Vanity. Is not this really Sorrow? But it may be through the Deceitfulness of Sin thou canst not tell how to get out, but thou must. Be advised first to forbear the outward Acts, Wash and make Clean, put away your former Evil Do, the Clouds will go off, and the Sun may again appear in its full Might. Then resume thy former Thoughts, and do accordingly. This kind of Melancholy leads up to the Most High, from whom cometh every Good thing. Observe all the Commandments, but there is no need of laying any greater Burden on thyself by performances which are not required. The Service God hath instituted is reasonable, which may be done with a ready and willing mind.  
Be diligent in thy Calling, for this is the Will of God, and agreeable to Peace as an Employment of those powers of Body and Mind. Keep good Company, for there is a strong inclination in our Nature toward this. And though now we are often separated from one another by our several Business and Action, yet these shall cease when the times of refreshing shall come, when there shall be no need of Action because the end is obtained. We are not now to be always in Company, for we have something else to do, and also they do not continually divert through the remainders of Sin and Ignorance; though so much the more according as we are purged from these, and have less Avocation. All Melancholy and Disquiet which is the same thing, doth arise from not answering the natural ends, and therefore the way to avoid it, is to know our own Frame, and to carefully comply with the just tendencies thereof.  
All irregularity and disorder in the Flesh is Sickness or Pain. 
Of ness. Sick.  And the Lord God form Man out of the Dust of the Ground, Gen. 2. 7. Then the Ground was not Accursed, nor the Creature brought into the bondage of Corruption; so it is conceived he was made Immortal, but after his Transgression Thorns and Thistles sprang up, the Seed of Diseases and Mortality was received in with the Juice of the forbidden Fruit. Sickness came 
Gen. 2. 19  into the World upon Man and upon Beast, and every living Creature, for they were form out of the Ground before the Fall. They partake of the Punishment of Original Sin, but not so 
Jer. 12. 4.  much of Actual and Intermedial Sins; for it may be observed, that they do not languish under pain or Illness from within (unless by Man's Tampering and Cruelty) until what brings on their Death. Whence we learn that to avoid Sickness or Pain, To Hereditary Gild let us add as little more as we can; Let us comply with God's Law, which he hath revealed for the Benefit of miserable and fallen Man. Be Temperate in all things, use Labour and Exercise according to the measure God hath ordained. it is no unbecoming thing to go to the Herd and consider their ways, for Health is a present and sensible good. We are alike according to the Body with them: The different shape doth not alter much, as appears by their several Kind's. How is their well Being and sound Constitution preserved? Nature goes on with them according to its Course. They eat what is wholesome and suitable, without superadded Sauces and Mixture. Think upon their Rest and Sleep, which they leave off before the rising of the Sun. See them in their go forth and come in, what degrees of Motion they use, and they are better for doing so much as designed unto. The Horse and Ox performing due Service do better run out their appointed time, nor perish sooner unless over wrought by Tyranny or Covetousness. A good Man is Merciful unto his Beast: Much more should those that are Rich have the like in consideration for Servants and the Poorer part of Mankind. Not suffering them to Labour beyond their Strength, for that exhausts and consumes the vital Spirits, as again others do Destroy themselves before their time by Sloth and Idleness. Moderation is excellent, and carries through all things of the World.  
When the Faculties of mind are pure and free in a sound Body, they can better exert themselves. It is a great Blessing srom God, so it is to be sought for and preserved by his established means. What Man is he that desireth Life, and loveth many days that he may see Good? keep thy Tongue from Evil, and thy Lips from speaking Guile. Depart from Evil and do Good, seek Peace and pursue it. The Eyes of the Lord are upon the Righteous, and his Ears are open unto their Cry, Psal. 34. 12, 13, 14, 15. This is the way to prevent loss of Liberty, or Life from the offended Magistrate, Violence and Mischief from a Quarrelling Neighbour, so he is safe as to Man; And then from within himself, Nothing is so good a remedy to keep the Body in its due Temperament, as avoiding Sin and doing commanded Duty. God's Providence here stands engaged for outward Accidents and Casualties. Sickness or Pain doth happen one of these three ways, and so we are taught as to each of them. Ye shall serve the Lord your God, and he shall Bless thy Bread and thy Water: And I will take away Sickness from the midst of thee, Exod. 23. 25. He hath put a standing Wholesomeness and Nourishment in those Creatures appointed for our Food; and if any Poison or Hurt should be in them, (as that is seldom in common things, but rather in new Inventions of Luxury) he can by a Thought or some other manner divert from receiving thereof, or afterwards cause that it shall not hurt them. Nature, which is made the great Temptation to Unbelief, doth plainly manifest his Eternal Power and Godhead, for he first erected such a standing Course of things, and even now Governs it; He overrules the whole, and disposes each part thereof. So he is not to be thrust out, but should be sought unto as well as the Physicians and outward Help. He in the first place, 
2 Chron. 16. 11, 12.  and they in Subordination unto him. The dull and unthankful World will cry out upon such a Prescription or Plaster, and therefore he shall have the thanks who was the Instrument of bringing it unto them. Whereas they might remember who made the Body; Who was it that gave Skill and Understanding to the Physician? He can also turn his Counsel into Foolishness. It was God who first made and gave that Virtue in Physic and Salve to Heal, for otherwise a piece of Wood might do the same. He hath endued things with their several Efficacies and Uses. I taught Ephraim also to go, taking them by their Arms: But they knew not that I Healed them, Hos. 11. 3. He gives, preserves and continues our Health. But yet what is corruptible and weak, will wax old and decay. Health consists in such an exact disposition of Humours, which is easily disturbed by Violence from without, Defect or Excess from within. The Goodness and Wisdom above doth ordain Strength out of Weakness, and continuance from tottering things; otherwise it were to be admired that we are not Sick always instead of being so sometimes. A Sparrow doth not fall to the ground without the Will of our heavenly Father: Nor any Chastisement light upon the Sons and Daughters of Men, without his Permission or Order. He suffers such an one to fall under the harm of a second Cause, or adverse Accident. If we would search and examine to the utmost, then confess and give Glory unto God, we might many times find our Disease to be the natural effect of some Sin or Provocation: We became at first subject unto Sickness by Sin only; So if we reflect upon 
Gen. 2. 17.  all our foregoing Actions and Circumstances, There is some evil which insensibly altars and breaks the sound Constitution, or brings it on Speedily and Violently. The next thing is to be humbled for the same, to accept the Punishment of our Iniquity, Leu. 26. 43. I will bear the Indignation of the Lord, for I have Sinned against him, Mic. 7. 9 We must sincerely resolve, if God should spare us this time, to watch more carefully against the same for the future, now to be unfeignedly sorry for it, and to cry mightily unto God. The King of Israel is a Merciful King, he will be Appeased and Reconciled.  
Behold Happy is the Man whom God Correcteth: Therefore despise not thou the Cbastening of the Almighty, Job 5. 17. Then he fully perceives that false show of Happiness, with which Fools and Blind are deluded all along: Which they might know in the mean while if they would consider it throughly, as they do ever and anon slightly. Outward things cannot give so much aid as they vainly promise. They are all passed away as a Dream, and cannot help in the greatest time of need. My Flesh and my Heart faileth, but God is the strength of my Heart and my Portion for ever, Psal. 73. 26. If the Conscience is accused by sin, let the Sick Man cast it forth by Confession and Prayer; and the Sea will cease from raging: The mind will become more quiet. Whether the Body dies or lives he is safe, when he hath done all things to obtain the Mercy and acceptance of Almighty God.  
It is a sad Story of those who in time of Dangerous Sickness have made great shows of Reformation and Amendment, and after Recovery have returned again unto Folly. And they have not cried unto me with their Heart, when they howled upon their Beds, Hos. 7. 14. Which word imports no true in ward Sorrow, but an outward noise upon apprehension of Danger, which goes off with it. However God cannot be imposed upon, he knows the Thoughts long before, searches the Heart and tries the Reins, discovers the bottom and inward reserves, according to which he will judge. So it is not what they pretend, but what they will really be. Those who have been for a superficial and slight Repentance, which they did hope might avail if they should Die, but if they Recover then to return to their former evil ways, I say these should have done well to have considered, What moved them to any Repentance at all; the same should engage them to continue and perfect it. For admit you should certainly live, it is but a Reprieve only: You will be Sick again, or what is worse cut off suddenly. And then things will appear exactly at the same manner again, yea, worse for the former Hypocrisy and Dissembling. As also for that more Sin and Gild is increased. How many years may be added unto your Life is not known, but it will be a sad thing to have lived jonger, to have committed more Iniquity, and so Die hardened, Impenitent or feigned at last. At first recovery is uncertain, for many have lulled themselves with hope thereof, till Death hath been upon them. Many things might be urged to dissuade people from doing Foolishly and Presumptuously. Their own Eternal Happiness or Misery lies at stake, It is not a matter to trifle or deal deceitful with. Be prevailed upon as you tender the good of Soul and Body, to have your Repentance true and sincere. By the Trouble or Pain of them, think of the Worm which shall never die, and the Fire which shall not be quenched, and which are to be escaped from only this way. Believe in God and Jesus Christ, that all things contained in the old and new Testament are certainly true. Faith and Repentance are necessary for all Men both in time of Health and Sickness; which whoso hath according to Truth is sure, for these entitle unto the Promises of him with whom we have to do.  
Health doth consist in a regular Disposition and due Motion of each part of the Body: None can see into himself, or tell the exact manner how as to every particular. I was made in secret, and curiously Wrought in the lowest parts of the Earth. Thine Eyes did see my Substance yet being imperfect, and in thy Book were all my Members written, which in continuance were Fashioned when as yet there was none of them, Psal. 139 15, 16. None of us can look into the Womb, or whilst in Life can see how all the Members and Parts within do work and move, yet after the Body is dead we may perceive somewhat by Dissections, which is guests and uncertain; for if a number of Men should come into the Shop of an excellent Artist, seeing his Tools and Instruments only, One may think this, another that, and so may be divided, but can never find out the exact manner of his Art He that sees a dead Carcase unless he were put in mind by himself carrying about one of the same likeness, would be at a stand to answer the Question, Was this lump ever in Life? He could never by his own Wit and Invention find out the way how it was. He would also admire how each part both within and without did move and actuate. So wonderful and fearful are God's Works, which puzzle the Understanding of Man. Whether it were to keep of Boasting or other causes, yet God doth hold our Souls in Life by hidden and invisible Bands, that whatever others pretend unto, they cannot perfectly find out and see them. The Lord Killeth and maketh Alive: He bringeth down to the Grave, and bringeth up, 1 Sam. 2. 6. He hath kept this in his own Power. All the ways he hath set out for Nature to go according unto, are not yet known. Indeed many of them have been searched after, and some found: but not all, for then those Diseases would be Cured which were not first Mortal and Irrecoverable. The prevention of, and recovery out of Sickness doth depend upon the Knowledge of the Truth and right way, which being hidden to discern more thereof, is by Probability and Discourse, for hereby 
Psal. 85. 11. 2 Tim. 3. 7.  we come to the knowledge of what is concealed, as by looking with the outward Eye, to search out what is lost above Ground. Truth is the very Nature of things without as they are fixed and connected together, and that inferring from one thing to another is the means to find it out. Now because Consequences are divers, True and Fallacious, Obscure and Plain; to rightly discern between them and also to apprehend, to go from things more known, unto those that are less, this is the Office and Employment of Reason. But before, and after all, God giveth Wisdom unto the Wise, and Knowledge to them that know Understanding. He revealeth the deep and secret things, Dan. 2. 21. 22. He may at length discover those Rules and Orders concerning the Body of Man, how at first it is made for such a continuance, by what ways it moves, what keeps on its course, and what stops, that Help and Remedy may be had to each, So that more may run out the days of their appointed time. Who knows but it may be fulfilled all the World over, what is written? Thus saith The Lord of Hosts, There shall yet old Men and old Women dwell in the Streets of Jerusalem, and every Man with his Staff in his Hand for very Age, Zech. 8. 4.  
Is any Sick among you? let him call for the Elders of the Church and Pray over him, Jam. 5. 14. The God in whose Hand all our Breath is, direct every one for the best, and let him be careful to look up to seek for Preservation and Relief, if the Lord may raise him up.  
Pain differs not much from Sickness, being also an Indisposition in the Flesh, but commonly in one single part, and is the 
Of Pain.  more or less Dangerous according to the Member affected. It is irksome and grievous for the present, but must be endured till Deliverance is had. The thoughts of past soundness and freedom from Pain do enhance the present; but yet this Balm may soften, for the Pain is transitory. The days and hours past are the same as if expired in Pleasure, the present slips back likewise, so the less is behind, and all that will have an end just the same as if it had never been at all. This is seldom Mortal, but if it should, than care is to be had of a well grounded Hope, which sends up to that place, Where shall not be any more Pain, for the former things are passed away, Rev. 21. 4. To obtain that is our business all our Life long before Sickness and Pain come on, which is a sure Refuge and Rejoicing in the evil day. The Spirit is quiet and undisturbed, though the Flesh doth suffer. Even here God hath ordained remedies and means, so they are to be used for Recovery and Deliverance.  
Those which are called Afflictions of Estate, Many of them 
of Afflictions of Estate.  are so far without that they would not torment at all if we had no thoughts of them. If we do not hear, or forget, or are unmindful, they do not disturb; but letting them into the Soul with worse Circumstances and Aggravations, here is the Sting of outward Adversities. We admit the sense thereof to have a deep and continued impression in our minds, but what may be administered for Comfort we cast a slight glance towards that, concluding it unable to help and so will have none of it, or make a small trial and leave off presently, and will not suffer it to have the alike stay and influence over us as the other hath. Thus are we partial to our own loss, and wilfully deprive ourselves of Contentment. This proceeds from the cunning Wiles of the Enemy, who continually lets our Happiness, and here serves an end by raising up the spirit of Murmuring, and subtly leads into Temptation and Sin, taking advantage of our froward and foolish Nature, 
Prov. 19 3.  which is presently upon the fret, and there is a way shown to get out, but we have no Heart unto it; When the Evil is upon us, God holds forth a Remedy by Grace and Knowledge; so we alone are to be blamed if we do not accept thereof. Sometimes we imagine it is an Evil, when it is none, which vanishes as soon as we suffer our understanding to be convinced to the contrary. If we will not give way to that, it is just we should lie down and smart for our Stubbornness and Folly. Here the Philosophers may come in and help us by their Aphorism. 'tis opinion that vexes, Change or take that away, and the Plague is stayed. The Wise Men of the World may do somewhat as to the imaginary Afflictions which arise from hence. But yet they could not give solid and perfect Comfort to real Grievances, because they were not acquainted with the very Nature and Establishment of things.  
An instance shall be in Poverty, Which if not comprehensive 
Of Poverty.  of all, is the worst of outward Evils. This is so in imagination or reality. If the first, than indeed Wise Say might remove it where the Man would attend unto them as that is seldom, for Covetonsness and Pride on which fancied Poverty is grounded, are obstinate and will not be fully persuaded. But where it was so according to Truth, those of old were at a loss how to obtain Remedy for it, for Money is one of those hard things which require both Power and Skill to get it. Wisdom alone might show the way, but cannot wrest it by Violence or fair Entreaty: So people were forced to sit down and Comfort themselves as well as they could, when they were necessitated to endure Inconvenience and Pain all their days, and afterwards know not what shall become of them. They were in an hard Condition to come forth once into the World to suffer Labour and Sorrow, Hunger and Thirst, Cold and Nakedness, and have no way showed or assurance given, how or when they should be Comforted for the time wherein they had these evil things. But divine Revelation sets all this right, which relies upon the same Word and Power, and therefore it is as impossible to fail, as that the World should fall down into Rubbish. That acquaints how things stand pertaining to us Men. It gives a lively Representation of the Vanity and Transitoriness of all here; they soon pass away and are forgotten. Our own Reason and Experience confirm the truth hereof. Call to mind the days or years lately passed, and reflect how they seem as to labour or sporting, to delicious, common, or course Food● Whether we ruffled in Silks, or home spun Cloth. Is it not all near the same? But we are required to look forward, for we are told of more than these little things. Would we go forth into the place of departed Souls, (as now we may in thought before we shall be there indeed) they would put in mind of other kind of Things: What some are Happy in expectation of, and others Miserable in disappointment; the one would exhort to do as they did more earnestly and Diligently. The others would warn and testify lest we also pass through here with ●o little regard of what we ought most to seek after. Not to be so much busied about the Good or Evil of a Mortal Body as to neglect, but only in Subordination to secure the Happiness of an Immortal part. Labour not to be rich in the World, for we can carry nothing away, but to be rich in Faith and good Works; for that con●●gns over unto Salvation, and these follow us. Be not troubled if in Want here, for that also is ended; but have withal poverty of Spirit, (no Murmuring or Aspiring Thought) and then Yours is the Kingdom of Heaven, Mat. 5. 3. which is Everlasting, and will have no end. Why should People be cumbered and make such a stir about the things of this Life, for the Rejoicing and Vexation as to their Abundance and Want expire with the moment before us. Every revolution of the Sun, The night comes and shuts up all; Those who did Cry or Laugh, are in deep Silence; the Laborious and Idle persons are at Rest; the fine Clothes are laid aside, and so is the vile Raiment; the Mouth is still with Sleep that fed upon Dainties or common Fare. As one day and ●ight is to the time of our Sojourning here, so is the whole as to Eternity and future Life. The things we have already done would not profit unless we did Build further and finish them; so it will be of all Labour done as to the things here, which will have an end, and signify nothing. If reasonable Creatures would distinguish between the means and the end, Not mistaking that for the end which is the means only. If they would discern the appiness of the whole Man (which is beginning, and going on towards Consummation) before the Conveniencies of the lesser part which peri●h with it, than they would not be so mightily concerned about present and outward things.  
Let them know what is Necessity and Conveniency, and pair away the insatiable desires of Lust, Pride and Superfluity. Thatdifference of Condition or Place (if Office and Employment do not make it) is most commonly a word of Pride. They are not thence to take occasion to enlarge their desires, and murmur if not satisfied. God hath obliged himself by Covenant to give to us what we have warrant to Pray for, viz. our daily Bread. ●o support our Life here, but he is no where bound to gratify the Lusts of any, to give that which is a Sin in them to desire. Whatever may be the Muttering of a Proud and sensual Heart, it is to no more purpose to answer them, than it would be to let them have their requests; sor when desire is beyond God's Law it is endless, crying with the Horseleech, Give, Give. But to them who w●●●●e obedient, the Language of Grace saith in this Wise, H●ving Food and Rainment let us therewith be content, 1 Tim. 6. 8. Which may be justified from Nature and from Reason; for that is content with a little, and affects no delicacies. It is for plain and wholesome Food, a suitable Covering, an House to shelter from Wether and Cold. An Emblem whereof may be seen in the Feeding and Skin of Beasts; those which are more immediately for the use of Man, have a Stable or Fold, others are provided with Holes and Dens. Reason will judge of the Equity of this: It is just and right that what doth want should have supply, and if it hath convenient, What would the Man have more? The Stomach is filled, The Body is preserved against Shame, Cold and outward Violence, and hath things allotted according to its need. But it is course, Why is not the Flesh gross and filthy also? every thing applied is more fine than what receives it. Is the Raiment mean? it is a Vile Body that is to be arrayed therewith. The excellency of Man doth not consist in these things. Let Servants have what is fit for them, and no more, lest they grow Proud and Lazy. But Jesur●● waxed Fat and Kicked, Deut. 32. 15. If this inferior part be pampered too much it will grow Wanton and Luxuriant, despise the Laws of its Master, and be more unfit for his use. The Soul receives no Gratification by bodily Enjoyments, abundance of Meat and Drink hinder the Work she hath to do towards the getting of Happiness. God knows (and he intended by provision at first what we learn by experience) how much of outward Comforts is convenient for us. He prepared the Earth with the number of Inhabitants to bring forth Fruits and sufficient Increase for the nourishment of them: But Luxury and Pride hath found out new Inventions. There is enough given for all, but Gluttony and Drunkenness do Vainly and Sinfully waste what others have need of. By this may be seen what Poverty is, It is a real Want, When they have not what is sufficient or wholesome to satisfy Hunger, nor suitable Raiment to hid Nakedness and keep out Cold, this alone is Poverty: The condition of such is deplorable, and should be remedied. For ye have the Poor with you always, and whensoever you will, you may do them Good, Mark 14. 7. They are suffered so to be for our Trial; their Case is to be helped partly by themselves, and partly by others.  
But in the mean while a great deal of Discontent might cease. There are many now in the World, such as Judas speaks of in his time, Murmurers, Complainers, walking after their own Lusts; and their Mo●th speaketh great Swelling Words, Having men's persons in Admiration because of Advantage, Judas 16. Who have sufficient for Life, but repine because they have not enough to follow Pleasure, to minister unto Boasting and Proud things, and do court the Rich to get by them, and advance their own Estate. Here in a Christian Country all profess to Believe the Gospel, yet the same strive to be as great as they can. There is little or not condescending to Men of low Estate, but they mind High things 
Rom. 12. 16.  They strive to the utmost of their Rank and Condition, to seem above or the outside of what they are. Yea, Christians (to the dishonour of their Profession) seek earnestly after these things, and esteem of others accordingly. Since the Grace of God hath appeared to the World, More Regard and Valuation is given to them, and Contempt where wanting, then when it was under Philosophy and the Conduct of Man's Wisdom, for that said many things in check of this unreasonable Custom. And our Lord (who though he was Rich, yet for our sak●s became Poor) hath enforced it with stronger Arguments, as Heaven is above Earth, Eternity longer than Time. But Men now a days do not really believe or not seriously attend to them, for otherwise they would have the due effect. He did not therefore make Promises to the Poor, or speak against the Rich because he was himself in a low condition, for he might as well have been Born of a Queen and in a Sumptuous Palace, as of a mean Virgin in Bethlehem the least of the Princes of Judah. The Counsels, Decrees and Prophecies of old might have been so fixed. But the Son of God despises the Pomp and Glory of the World; he slighteth them both in Word and Practice. God's Thoughts are contrary to Man's Thoughts, for he speaks in Favour and Comfort of the Poor whom the World abhorreth and despiseth: On the other hand terribly and to humble those who now are so much flattered and 
Psal. 18. 27.  had in admiration, the significancy whereof themselves shall feel who do not mind nor take due warning. The Scripture runs thus when it mentions that difference of State and Condition. And whosoever intends to have good, must follow the steps of the Captain of our Salvation, taking him both  a Lord and Example to do and to speak, yea, and to think as he did, That we may have boldness in the day of Judgement, because as he is, so are we in this World, 1 John 4. 17. And then will not be given so great Respect and Adoration to Riches only, no fawning upon those who abound therewith. For they have not so learned Christ, Eph. 4. 20. It comes near to a Contradiction, that the Grace of our 
Jam. 2.  Lord Jesus Christ should be had with respect of Persons, for that equals and makes us Brethren in Christ; It was given to contemn Vanity, and is of a different nature from Gold or precious Raiment, and therefore in no wise to be more magnified by reason of those worldly Advantages the Person is in. The Faith and good Works of those in ordinary State are not taken notice of, but who have Riches and Honour of this World, what they do towards Religion is applauded even by those who should Know, Teach and Practise otherwise. Though these do contrary to the Apostolical Canon, 1 Tim. 5. 21. Yet, God and the Lord Jesus, and the Elect Angels will not prefer one before another, they will do nothing by Partiality, but distribute to every Man according to his work.  
It is thus also in a lower step. We find it by Observation and Experience if we never saw it Written; The Poor Man's Wisdom is despised, and his Words are not heard, Eccles. 9 16. The Apology here is, Because 'tis supposed that they who have Worldly Advantages have also better opportunity and means to get Wisdom, and those cannot attain it, who have them not. Great Men are not always Wise, Job 32. 9 and further Wisdom doth not depend so much upon outward means, as those Endowments and Faculties God hath first implanted in the mind. There is much upon the Improvement of them, yet this is not necessarily had or hindered by worldly A●●●d 〈◊〉 or Want; for the first is often made an occasion ●● Sensuality, Negligence and Idleness. None judges of a Tree by its b●ing planted in a right soil, or dunged about, or the likelihood to bear, but by what Fruit it doth actually bring forth. God may, and doth raise up some without common Advantages, whom he enlightens by his Grace and Spirit. He shows his own Glory and Power this way, and chief in them who had not much of outward abundance. The Prophets and Apostles, those Worthies of old both in Divine and Humane Learning, were rejected and despised by that corrupt and foolish Estimation of judging the Man without the Man, neither according to Body nor Soul, but Land or Money which he hath no right unto from his own Nature, but national Laws and Constitutions hath set out unto him. Besides, Wisdom and Truth is without the Man, and not to be judged of by him: The Blessing is sent unto the World through such water-Pipes, which of themselves are dry and mere Engines to convey. Who is so sottish to refuse the good, because of the meanness of the Instrument that brings it? A Man can receive nothing except it be given him from Heaven, John 3. 27. God is jealous of his own Glory, and sends forth his Treasure by despicable outward means that the Excellency thereof should not be in us, and all praise should be returned unto him. None doth refuse his daily Sustenance, although it comes forth of the dirt of the Earth; the Proud person doth not esteem Silk the worse, because it is the Excrements of a Worm: Yea, all Temporal things if we look down to the Pit whence they are digged, are mean and filthy, which doth not prejudice as to them. Every good Gift; and every perfect Gift is from above, and cometh down from the Father of Lights James 1. 17. They no have Defilements; We are naturally unclean, but this comes on purpose to cleanse us. Sanctify them through thy Truth, thy Word is Truth, John 17. 17. It receives no advantage but diminishment from the things of this World.  
One would think we were all under the Dominion of Mammon, he is so much in men's Thoughts: It is a shame that Reasonable Creatures should esteem of one another according to a little Pelf or outward Gaiety, but much more that Christians (who if they were so indeed, their Profession would as much advance them above the common Size of People, as they are above Brutes if they preserved their Dignity) should yet be carried away with the error and absurd Partiality of the World. A sign how little they are governed by Faith and Reason, but they are led on by Sense and Custom. Which would do us most good, will be seen when the Lord of all shall demand how we have done according 
Mat. 25. 14, 19  to the Laws and Power he gave unto us.  
Were those false opinions of things taken away, as it would be a great help to our Duty, so to present Peace and Contentment: For the generality of Mankind being Slaves to the opinion of others, do more according to what they think then themselves. Such a thing could be let alone, but the Fashion and Majority is for it, and they must do as the rest. Again, they could be without it, but Reputation and Esteem of others make it necessary. Who go not according to Conscience towards God, yet do upon the very same Principles towards Men, for would they do the same to please and get Honour from him (who is more than all the many Inhabitants of the World) as they do from one another, they were in the right. Which seems to show that what God requires is not only easy, and may be performed, but there is a propension in the Heart of Man to do even the same, for he doth it in common Acts, though he doth not stretch up this Principle to the high and right end. Would he do so in Obedience unto God, as to recommend himself unto others; take and go according to his Estimation of things, (For who knows them better than he that made and established them?) rather than according to the common Vogue of others, which is mere Opinion and Fancy of the multitude, not to be justified from Truth nor Reason, than he would be certainly Happy. Let not thy Actions be according to others Say, but be ruled by the Direction of God's Word, for this in most things is contrary to what is commonly received among us.  
We are distinct and several Being's, there is a mutual need to keep up Society; yet that was intended for our benefit and not Destruction; ●t is to ge● Necessaries and Conveniencies for the Body, to Admonish and ●nstruct one another; this is only to help but to make nothing, to assist and ●hew the wa● but not to add or implant Power: Still one Man is divided from another. God and himself only is to work out his own Happiness, and 'tis not in the power of all the World besides; so again if he fall away into Misery, they cannot absolutely prevent. He alone is sensible of the Good, and none but himself shall groan ●or the Evil. In this is the Saying true, God for us a●●, an● 〈◊〉 one for himself. What the Israelites told David, Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thousand of us, is really so as to the meanest Pe●●●●: ●e is more to himself then Ten Thousand times Ten Thousand, which prompts especially to what the Prophet advi●es. 〈◊〉 ye every Man his Soul from the fierce Anger of the Lord, Jer. 51. 45. and in all other things relating to his Happiness. Our Saviour was made of the Seed of David according to the Flesh, Rom. 1. 3. Paul doth also Style some his Brethren according to the Flesh: but there is no relation between Souls otherwise then from the common ●●ock, no more then between rays of the Sun. They shall be all Taught of God, as Children of the same Parent: Only to talk together of the things pertaining to him, and to put one another in mind how they shall most please him. The stronger and elder should help the weak according to his different Grace. But still as their Being, so their End; as their Works, so their Reward; and also of Si● and Punishment, Every person s●all bear his own Burden. The way to Happiness is to live according to what is written in the Holy Book, not what is thought in the foolish and corrupt minds of Men; as they are such when in Opposition to that.  
This is not so much besides the present Subject as may be first apprehended; for this would help to the prevention of Murmuring and getting of Contentment. The greater part of Mankind are in a middle state, having neither Poverty nor Riches, but Food convenient for them, And yet are not satisfied: Which proceeds from Covetousness, Sensuality, Pride, of which it hath been discoursed severally. By observing the insolent and Contemptuous Carriage of others above them, to avoid that they are discontented with what they have, and seek greater things. They are guided by the opinion of others, which hinders from finding rest, for it is in another's power to disquiet them. Contempt doth strangely exasperate, and though a sure remedy is to despise Contempt, yet through the dominion or remainders of Pride, this is more easily said then done, which yet Grace and Truth are able to subdue and mort●fie. This would be of much Advantage, ●or it is the greatest Sting of the lower Condition wherefore Men are so ashamed of it, and are tempted to get higher by right or wrong: For in a mean Estate, Our Soul is exceedingly filled with ●he scorning of th●se that are at ease, and with the Contempt of the Proud, Psal. 123. 4.  
Let not thy Heart envy Sinners, but be thou in the fear of God all the day long, Prov. 23. 17. Do not Sin to advance thy present Condition: Look not so much upon others but mind thine own things; to compare with those above thee, will occ●sion fretting and greedy desire's. Consider thy equals, and thou art satisfied: Cast thine Eye upon those inferior, and thou art thankful; Many have not so much, Who Labour long and Eat little, Who endure great hardship to live, but it is not so with thee: And they seem less discontented. They give praise to God, and have good will to their Benefactors for every small Mercy and Kindness. Art thou apt to Murmur and be Unthankful, who hast more? Those poor Wretches shall rise and Condemn thee, for they were contented with less things. Art thou better than they? Pride will dictate so, why, if they had the same Advantage for Education they would have been the same also, but even now God is more pleased with them, because they are better satisfied with little than thou with more. He that made them, made thee; who placed them in the lowest degree, might have done so with thee also. Will you Sin more, because he hath dealt more Graciously? Doth the Wild Ass bray when he hath Grass, or loweth the Ox over his Fodder, Job 6. 5. you have sufficient for your natural needs, Labour therewith and be contented.  
It is time to come and visit those who are poor indeed, that they may see the way how their Condition is to be remedied. It is a sore Evil depressing the mind, and making the Body seem yet more Vile and Sordid. Yet now our Flesh is as the Flesh of our Brethren, our Children as their Children, Neh. 5. 5. There is no need of describing their Miseries, for they are too much known and felt already. Evil is no further to be manifested then is necessarv for Provision against it, as a Wound is to be Lanced in order to a Cure. It is alleged, That Custom, Their low Thoughts and Desires make this Condition easily born, which we otherwise used think insupportable. But a continued Evil which one is forced to submit unto all his days, is so much the more Grievous. Indeed it is Wisdom to have moderate desires stretched no further than the true worth and value of the thing. There are Objects answering to each Faculty in Man, he is made of perishingFlesh and an immortal spirit, the one for Earthly things, the other for Heavenly; So he hath different desires according to them, One covets after the things here, and is contented, The other those above which at present he is only seeking and in expectation of, for they are to be revealed hereafter. Now the error may be two ways: if the Man lets out both after present and visible things, than he is but half satisfied; On the contrary, it is when they are both stifled and confined within this World, when they are pressed down to the Earth, and aim no further. We have Instances of both mistakes in the Rich Voluptuary, and the Poor and Foolish person; the first runs out after Happiness till he is tired and disappointed; the other cannot do that through Want but he rubs through as contentedly as he can with what is before him, not thinking above, but is Ignorant and unmindful as to any thing more, and so concludes all is well enough; for the first he is not to be blamed, but the latter sinks into Destruction and Misery.  
Consider ye Poor, you have so much Knowledge as to be willing to be Happy, than you must learn to know the Way of the Lord, and the Judgement of your God, for there are no other means of 
Jer. 5. 4.  being so, and the neglect is Dangerous. If you will not regard this, your Condition is not likely to be mended in this World; and it will be Ten Thousand degrees worse in that which is to come. Here you have Comfort and Assurance that all your present Sufferings will have an end; but then another Life doth begin, and if you should be Miserable in that also, there will be no redress for Thousand Thousands of Years. There is no way to avoid that, but to get God for your Friend whilst you are here, which is done by Knowledge of him and Obedience to his Commands in Scripture; unless you do this you will be Miserable now, and Miserable to all Eternity. God brought you into this World when you never thought of it, and he will raise you up again, both Soul and Body in another State, though you now fancy and wish otherwise.  
Remember to serve the Lord your God, for his gracious Promises are more to your Condition. When he had left the Earth to the Sons of Men, some by Covetousness, Oppression, Violence, and Deceit did scramble and take more, so others came to be in Want and evil Entreated. But God shows himself displeased therewith, and declares in his Word that he would take their part. For the Oppression of the Poor, for the Sighing of the Needy, now will I arise, (saith the Lord) I will set him in Safety from him that puffeth at him, Psal. 12. 5. I know that the Lord will maintain the Cause of the Afflicted, and the Right of the Poor, Psal. 140. 12. A Father of the Fatherless, a Judge of the Widows is God in his holy Habitation: Thy Congregation hath dwelled therein, thou O God hast of thy Goodness prepared for the Poor, Psal. 68 5, 10. What follows next from the Divinely Inspired Penman? (who was a King, and did not turn Advocate for them out of necessity) Something at first which seems to have no Connexion on the former, when there doth lie an hidden meaning; The Lord gave the Word, great was the Company of those that Published it, verse 11. In this he more especially provides for them, for the way is showed how they are to be relieved both by themselves and others. He manifests his power and Sovereignty that he hath commanded it to be done. As Lord over free Creatures, he would have it done by them freely. He makes known his pleasure, and hath left to them whither they will comply with it; Now is the time of Trial. But he will confirm all the Truth he hath spoken by his Prophets, Son and Apostles. He will Reward and Punish according to what is written, Rev. 20. 12. which is as true, as if already past and fulfilled.  
There are Directions for the Poor, which if they follow, they may either come out of their Poverty, or have it sanctified unto them. They are to obey God in all those Commandments he hath given; and then they must use the means, particularly diligent Labour and Honesty. They are also to avoid those Sins of Idleness, Pride, Drunkenness, Prodigality and unnecessary Expense which bring on Poverty. God hath established things by way of second Causes and outward Means, which are to be used. When these are showed and put in our power, he that will not comply with them, it is his own fault if he is Poor, and he suffers justly under the Inconveniencies thereof. Indeed they are so Afflicting, that unless Men are sottish Fools, and idle Drones, they will do any thing to be relieved. Methinks I see the yearning Bowels of Thousands throughout this Nation, who are in Doubt and Distress, they fain would have a Livelihood, they look out any way, but see none. What Cares and Fears are about this one thing? We are apt through Ignorance and Unbelief to seek for Help in Affliction every way rather than the right; and what we should first, we do last of all when driven by the failure of all other means. Many do not first seek the Kingdom of God and his Righteness, Nor consider who made and brought them up hitherto, Who hath fed them all their life long. This they do not discern nor are thankful for it, God is not in all their Thoughts. And when they come to pinch and be in straight, than they use all ways right or wrong. And conclude falsely, that if they cannot have a maintenance by both manner of means, much less if they observed only those which are lawful and good. Whereas by venturing upon evil and unjust things, they forfeit their right to the Promises, Isa. 33. 15, 16. Mat. 6. 33. And also through their Knavery and Idleness, it comes to pass that others will not trust or not deal with them. These judging only by common Accidents and the things before them, how it goes with others in the World who do Wickedly and yet Thrive; and therefore they are encouraged to try, and if it doth not fall out so with them, they Murmur at their hard Condition. Not much unlike those of whom the Prophet speaks, It shall come to pass when they shall be Hungry they shall sret themselves, and curse their King, and their God, and look upwards, Isa. 8. 21. Be enraged at him whose Laws establish Property, for giving so much to one and so little to themselves. And think hard of the Lord who Governs the World for suffering things so to be. But for all the Muttering of the Ungodly, They that know thy Name will put their Trust in thee, for thou Lord hast not forsaken them that seek thee, Psal. 9 10. If they would go to him in the first place, pray for his Direction, use his appointed means, and do nothing more than is right; they would not be reduced to so great straits as many are. There may be Surmises and Frightnings of Poverty, which are Temptations of the Enemy to Sin and Distrust, which are suffered for proving us; but he that resolves for all to go on in known duty, avoiding Sin and Knavery, shall be provided for. As it is just and reasonable that a Man should Eat the Labour of his Hands, so it is likewise assented by all, that he who doth Eat should Work for it; and they do not grudge the former to have the latter. This Principle is fixed in the minds of Men by God who made them, and ordained all things for their use to be had by Labour. None pities him who neglects it, although he Wants. Even those who have to live without (if they do not make it up by other ways of doing good) derogate from this great Law and Institution. The Lazy Gentleman and Idle Beggar do vary from it; the one to his greater future account, and the other to his present Misery. But who considers of things, and hath right apprehensions, not corrupted with Pride or Sloth, is glad and thankful that things are so disposed of, and willingly reaches forth when they may be so had.  
Thus it is ordered as to outward supplies, the Poor are showed and exhorted what to do; but God to show his abundant care of their Welfare, hath also given to others a Charge over them. As Deut. 15 7, 8, 9, 10. the Reason and Injunction of all is added, verse 11. For the Poor shall never cease out of the Land: Therefore I Command thee, saying, Thou shalt open thine Hand wide unto thy Brother, and to thy Poor and to thy Needy in thy Land. Here is only a Command given, and no Compulsion, Objects are left for the trial thereof. The Phrase is directed just contrary to the close-fisted World, Open thine Hand wide, but Man shuts it fast, and will not be easily moved otherwise. If the Grace and Authority of Almighty God will not do now, as he spoke the World into Being, so he will at length send forth his Word, and it shall be actually recompensed for all manner of Disobedience, For the Needy shall not be always forgotten, the expectation of the Poor shall not perish for ever. God will make it up to them at present by inward Comfort and Contentment, and by considering their Condition hereafter, when the● shall see what others suffer for now shutting up their Bowels of Compassion against them. He provided for them also after the same manner as the Earth to maintain us; For he said let the Earth bring forth, and it was so, Gen. 1. 11. The Earth though dull heard the Word of the Lord. To Man he likewise Commands to minister to his poor Brethren expecting of him to be freely obeyed; because he can, therefore he refuses, some do, and some do not; and even the first in too scanty a measure, not according to the proportion God hath given them. The generality do not at all out of Conscience towards him, it may be something in compliance with national Laws and Customs of the World, but not out of respect had to the great King and only Lord thereof. There may be seen a Providential ordering, that Humane Constitutions tend only so far as to provide against the Universally Corrupt and Disobedient state of Mankind, but still the Exercise and Trial may be had for free Obedience. So here the Law of the Realm hath made a slender Provision for the Poor, and nevertheless room is left for the Alms of good and willing people. God doth oblige from his own Dominion, Property and Greatness, and also by Arguments taken from themselves. Mark how pathetically the Holy Ghost speaketh, When thou seest the Naked that thou Cover him, and that thou hid not thyself from thine own Flesh, Isa. 58. 7. Importing that thou being the same altogether shouldst give what they self wouldst desire if in the same need. And if thou draw out thy Soul to the Hangry, and satisfy the Afflicted Soul, verse 10. Measure by thyself when thou art thus, let thy Soul be in his Soul's stead, nay, to Paraphrase doth lose the excellency of Expression, being such as no Humane Orators, nothing but the immediate Inspiration of the Spirit of God can compose and set forth. The Wise Men of old said little or nothing as to  unless by way of Generosity and vain glorious Beneficence. They thought it did derogate from Prudence to give away his own and see no good come of it. Every one did hold that so fast that it was not in the power of Man's Wisdom by Argument and Persuasion to get it from them. So far it is true, for the Tongues of Men and Angels that can move people to every thing besides, yet it is not sufficient that they might part with beloved Mammon, though for support of their Poor Neighbour. Nothing but the Revelation of God can do as to this; for that where believed, must persuade Men. These have the like reason to do it as others through Unbelief to refrain, for they are not willing to part with a certainty for an uncertainty, the Money they have in their Hands, but if given away, it is none of their own, and they are not assured of finding any good thereof. But who have Faith will not call that uncertain, which God hath promised. Sell that ye have, and give Alms, provide yourselves Bags which wax not old, a Treasure in the Heavens that faileth not, Luke 12. 33. Seeing you are Mortal and must be taken away from your Riches and Possessions, Is it not a better and a more Wise way so to dispose, that they may stand the owners in some stead? for it is certain and evident that to keep after the manner of worldly Men, would avail nothing at all. Whatever is spent in Pride or Pleasure, in Prodigality or Vain things, is consumed at the instant, there is an end, and no more; but what is given, that remains a Sacrifice well Pleasing unto God. He that giveth to the Poor dareth to the Lord, and that which he giveth will he pay him again, Prov. 19 17. For as much as ye have done it unto the least of my Brethren, ye have done it unto me, Mat. 25. 40. He which soweth sparingly shall reap also sparingly, and he that Soweth bountifully shall reap also bountifully, 2 Cor 9 6. There is no need of citing more Texts, but for people to be put in mind and stirred up to comply therewith. What hinders? If ye believe in God, ye must believe what he hath here spoken by his Son and Servants. And this doth not depend upon an evil Heart of Unbelief or Fancy to the contrary, but known to God are all his Decrees according to which he will deal with all Mankind at last. Either Stupidity or want of Faith doth not alter the Case. And since these things are so, The rich of this World have the same Exhortation to be ready to Distribute, willing to Communicate, as now for doing as they do either by sordidly keeping, or expending it in the Fashion and Sensuality; for they may judge which is likely to turn to most Good and Benefit to themselves at long run. They may as well send forth Benevolence to reap thereof in the Kingdom of Heaven, as now the Husband Man soweth Seed in order to Harvest, though for the present it seems lost and buried in the ground.  
Do not shift it off from yourselves to Clergymen, who have Church Perferments, and live by Religion, and therefore are to give more freely. Admitting that, yet in this you argue against yourselves, are Enemies to your own Glory and Recompense. There is much talk they should do this or that, but there is no difference in the Commandments of God to one more than the other. All are equally pressed to the observance of them, there is nothing more strictly enjoined nor greater Duty laid on the Priest then the People, saving what relates to the distinguishing Office; and Alms giving is not particularly mentioned under that. All are the Creatures and Servants of the same God, and owe the like Subjection unto him. What if it should be said? You likewise live by Religion, for He unto whom it all relates, holds your Souls in Life; he placed you under such Parents from whom your Inheritance descended, or gave you power to get Wealth; but besides, you owe your keeping of abundance to this only; for here is founded Meum and Tuum, the distinction of Right and Wrong, Take away the sense of this, all Confusion would come in; Those in Distress and deep Poverty might use Rapine and Fraud, and they could be no losers if the utmost was to be sent out of this Troublesome and Miserable World; But the Wrath of God which is revealed here against all Ungodliness and unrighteousness of Men, which is to be Executed in another place, keeps things in order. It is your Interest to be Religious towards God as well as Loyal to the King, for he establisheth Kingdoms and property. He made Man upright, and when those Principles of evil came in afterwards, did send forth his Mercy and Truth without which our Souls would be among Lions. The Proud and Scornful Men should have a care how they speak Contemptibly of his Institution. What the Apostle saith, 1 Cor. 9 13, 14. may silence them; and the same God hath ordained that, who maintains all the Order and Diversity which is in the World.  
Whatsoever is more than the Necessity and Conveniencies of each Family belongeth to the Poor and is their due. It appears from Eph. 4. 28. that those in ordinary Employments are to dispose of what is more than satisfieth themselves, so there is the same reason that those higher should likewise proportionably, just keep up the distinction, but otherwise come as near equality as may be; for those under us would willingly have some Comforts of Life as ourselves. They are likewise Brethren of the same common stock, the very s●me in Bo●y and Soul, partakers of the same Grace, and Heirs of the same Hope. Neither is there so great stress to be laid on this Duty, for it is justice and not Merit, called Righteousness, Psal 37. 25. Psal. 112. 9 Dan. 4. 27. a giving that which is due and equal. Nor should they be Proud that do something towards it, but thank God who enabled them; for it is Duty. Themselves should acknowledge God's goodness that they are in such a Condition as to give Alms and not receive them: Those rather are to be commended (if any praise is due for what is Chedience) who are partakers, in cheerfully bearing their Condition. Indeed unless the Scripture did speak expressly of a future Reward, as it doth to this more particularly than any other Duty, (whether foreseeing men's backwardness and to give greater encouragement, or to satisfy this doubt) One that did examine the reason of things would scarce think thereof, because they have the more already in hand to do it, and a Steward that hath Money given him to lay out so much for his Master's use, the rest for his own, expects no more. But God to show his extraordinary Goodness, and to make us more ready to supply the want of his poor Creatures, hath already committed wherewithal by giving a more plentiful use, and also a promise of something more to come. Some Primitive Writers have spoken too Hyperbolically concerning Alms, Others turn them to merit of forgiveness of Sin. But herein they do exceed, for so much is not to be depended thereon. Alms do not make Atonement for Sin. Though some may be found who would give as largely as he in Micah for the Sin of his Soul, yet it will not do unless it be repent of and forsaken. It is not come to that for the Rich to have a Licence to Sin, or the Poor to miss of Forgiveness for want of Money. Neither is it such an extraordinary good Work above all others, for things are to be stated aright: It being a Temporal kindness to the worse part, for all which they go away and die, and it is not much minded: so it is not to be compared to the good done to Souls, for this ever remains. The other is more than what is said, To keep Life only to longer Misery, for that is a poor Relief. The Christian Charity doth, or should go further, even to have not only bare Necessities but Refreshments of Life also, for we could not be so contented, and they are likewise desirous of more, The great Law, Love thy Neighbour as thyself dictates thus much.  
Thus we see how it standeth with our Brethren, how God hath provided for them in his Grace and Revelation, he doth his part, but we do not ours. As the Apostle argues, Jam. 2. 15, 16. It is the same a little higher. We pray to God for them, that he would Relieve those Afflicted in Mind, Body and Estate; and perhaps think hardly because they are not; when he hath set out the means and left it in our power; for if we would do as he hath said and commanded in Scripture, all those several Afflictions would be actually Relieved. They would be Comforted and supported in the mean time, till God gives an happy Issue and Deliverance out of them, which he will certainly do if we prepare and become worthy getting the Qualification he there shows.  
This might be known by his Goodness and Truth already, let any one fulfil the terms of the Covenant of sincere and universal 
Conclusion of the Chapter.  Obedience, Turn from every evil way; for the want of that is the only hindrance to Loving of God with all the Soul, and all the Mind. One Sin is the Root that beareth Gall and Wormwood, and hinders all these good effects. But whoso keeps himself from that, let him seek after Knowledge, for to that he is Commanded: Then come and see how it is Written. When the Law of God is in his inward parts, when The Kingdom of God both in Word and Power is within him, there is a Remedy for all manner of Adversities by comfortable Thoughts to the Soul. What things may be known without, there is no need of particular mention in Scripture. When that Reason God hath given prompts to outward means, this shows the lawfulness of them; for Ease and Deliverance may be sought for the Body, as Comfort and Freedom to the Soul. And further it is excellently consulted as to the Afflictions of Estate. O ye Sons and Daughters of Sorrow, be fully assured that God is Good still. All the Paths of the Lord are Mercy and Truth unto such as keep his Covenant and Testimonies, Psal. 25. 10. Think of Almighty God by his Works and his Word, and from the good and usefulness of things pertaining to us. Let us know ourselves, remembering we are but Men and imperfect Creatures. Call to mind how Evil came into the World through Sin, though it is not taken away, yet Help is ordained against it. It is Written and found true of the Benefits of the second Adam, unto whom all the Scripture hath Relation. Surely he hath born our Griefs and carried our Sorrows, Isa. 53. 4. It is but reasonable we should have some sense of them also; That as he had Compassion on the Afflicted, 
Heb. 2. 10.  so we should perceive how great things he endured for us, to raise our Love, Thankfulness and Obedience unto God through him. Take, my Brethren, the Prophets who have spoken in the Name of the Lord, for an Example of suffering Affliction and of Patience. Behold we count them Happy which endure. Ye have heard of the Patience of Job, and have seen the end of the Lord, that the Lord is very Pitiful and of tender Mercy, James 5. 10, 11.   

CHAP. XIX.  
AN EXHORTATION TO OBEDIENCE and FEAR of God; The CONCLUSION of the Whole.  
NOw therefore stand still, that I may Reason with you before the Lord of all the Righteous Acts of the Lord, 1 Sam. 12. 7. It is as certain that God is, as any thing is, for he made all things. Consider how great he must be whose Works are so, how Glorious, Good and Excellent he is, as those Manifestations do set forth. And then think further, how we the Inhabitants of the Earth (who walk up and down as so many Grasshoppers) should behave ourselves towards him If we were not his Offspring and Workmanship, we might justly think he would have nothing to do with us, but that shows the contrary; nay, moreover our Rebellion proves the Relation. What might be known by Obedience, is also showed by Transgression. But how unreasonable doth this last appear? for reflect upon God and ourselves; What are we to despise, or be stubborn against him? He is great and we little; Other things do his Will, and why should not we comply therewith? Would the vain Swearer walk out, and as he beholds the Heaven or Earth he treads, which was first Created and now sustained by an Almighty power; And is it fit he should be spoken lightly of? His Glorious and Fearful Name be used upon every frivolous and idle account, when he hath so expressly Commanded to the contrary. So it may be said of every Sin; May not the God who form us, preserveth us, giving whatever we enjoy, give also Laws and Directions to his Creature for him to be governed by? To keep the Commandments of the Lord and his Statutes, which I Command thee this day for thy Good, Deut. 10. 13. Thy Testimonies that thou hast Commanded are Righteous and very Faithful, Psal. 119. 138. As for God, his Way is Perfect: the Word of the Lord is tried, Psal. 18. 30.  
Look impartially upon his whole Revelation in Scripture, survey every particular Precept, and Judge, Whether it is not equal 
Psal. 119. 128.  for God to enjoin, and for Man to comply therewith. As for Worship, Praise and Prayer, none denies them: There is the general Consent that such are to be rendered. We are zealous and prone, But here Satan the Enemy hath two Wiles, the one in some Ungodly people who are frighted with a little Dulness and Irksomeness at first, but even they unless very Ignorant and Stupid cannot satisfy themselves without some Worship: That Aukwardness would go off, if they would accustom themselves to Duty. Another Subtlety, The Adversary hath found concerning the manner thereof, for the Substance is agreed by the far greater part of Mankind. But here they are fierce and hot, so angry and displeased at contrary Opinions, So stiff for their own, an Evidence of what is in our nature to have to do with Religion. Here again creeps in another Device of the old Serpent by which he takes advantage, for he would confine the whole of Religion to this which is but a part: and also raises a Dust about outward Circumstances which are not essential to Worship, for seeing that God is to be Worshipped in Spirit and in Truth, but hath prescribed no exact Pattern thereof in Scripture, away might be found out for Union, Love and Peace; Neither in the mean while should we be angry with our Brother that doth not go according to the same precise manner, for as the Apostle saith, 1. Cor. 12. 4, 5, 6. Why may it not be likewise supposed? If there be now some Diversity of Worship, yet as long as it is the same God to whom it all relates; if each way is Spiritual and True, free from Idolatry, Jewish and Heathen Superstition, God is Glorified every way, for all fall down and Worship him, and God is in them of a Truth. He doth actually manifest his Favour, Grace and Acceptation to those of the several Persuasions among us.  
Yea, all the Idolatries in the World do some what discover that natural Inclination in Man to Worship God, for all Falsehood and Fiction doth suppose somewhat true and real. But it hath been the Stratagem of the Devil (who is permitted to resist) either to take away, or where he cannot do that, to corrupt: To move Men to forget God, or deceive them in their Duty towards him. As reasonable Creatures, They can thus conceive, That if they should lose the sense of him, or harden themselves against his Fear, yet still be remaineth. The Lord sitteth King for ever, Psal. 29. 10. He is always above. Thou compassest my Path, and my lying down, and art acquainted with all my ways, Psal. 139. 3. Though we do not think of him. The Scripture in sundry places threatens severely against forgetfulness of him, for it casts off his Kingdom which is over the Hearts of Men. Besides it is unnatural to forget God that form us. Every thing we see are his Works, which do remind; His Word, His Servants, Every Affliction or Evil, and a Thousand things do stir up our Remembrance of him, which before was stifled with other things The sense of him is paturally imprinted in our minds, and appears forth when Stupefactions and Hindrances are taken away. Corrupt Man is willing to lose it, for it Occasions awe and dread, which he doth not like. But God would have it retained, and therefore forbids Excess, Sensuality, and all things which clog and suppress it. He doth requires us to walk Humbly with our God, Mic. 6. 8. He hath established Love to be mixed with Fear, both make up Reverence and Good will; So we may be in the Fear of God all the day long without Torment, yea, with Satisfaction and Complacency.  
Another Reason of our willingness to forget is because a continual Remembrance implies Subjection, and we are inclinable to that which was our Forefathers Fall. But why should we not think ourselves (as we are indeed) Creatures? We are only in subjection to the Most High, We are not put under Principalities and Powers. The more excellent created Being's do not exercise Dominion over us, We are subject to none but God and Superiors on Earth of our own likeness, by his appointment in some few and outward things. Subjection sounds harsh to the Ignorant, but it is in order to Advancement, for we shall be made higher though by this way only. And we must fully Learn and Practise it, for it is to be retained in Heaven. That lifting up above themselves was the unhinging of those once Glorious Spirits. Whilst they would be like the Most High and Independent, the Foundation was taken away whereon they should subsist, They kept not their first Estate, but left their own Habitation, Jud 5. Whatever these now whilper to us, Whatever Pride may dictate, yet Subjection is the Language of our true nature; for this prompts thereto. By what we readily do to our Superiors on Earth, finding fault when others do not, That zeal for and observance of the Commandments of Men, doth import it is likewise just and reasonable to Obey those of God. The Words of Jonadab the Son of Rechab, the Laws of one's Country, yea, those lesser institutions pertaining to Religion are observed: The Scholars of Pythagoras keep his Rules, a Son honoureth his Father, a Servant doth what his Master bids him, that willingness to please, the general Approbation of old Prescriptions, the Reverence for the way of our Fathers, nay, following the Fashion and Custom; If all these were lifted up from Earth unto Heaven, they teach Obedience and Subjection unto God. The fault is, we give it to every thing besides him to whom it is originally due. Why may we not do what God Commands, as well as what others say? That out of a willing Mind and perfect Freedom, than what we do in contradiction to our own Understanding, in compliance with others, and absolute Slavery.  
A pretence is of more variety and self-Command, whereas if we strictly consider there is not so very great in men's Actions. God hath given them liberty to Good and Evil, but yet hath determined the bounds of them. If they will keep his Percepts they walk at liberty and have as several kinds of Action as they can possibly have in following the dictates of Evil; for indeed the Thoughts and Imaginations of the wicked are Evil continually, yea, and infinetly, yet they are restrained to a short time and some few infirm Acts. Though the Circumstances and Aggravations may be more, yet they are not very many neither. Hitherto shalt thou come, but no further, and here shall'thy Proud Waves be stayed, Job 38. 11. An Arguments of God's Dominion even over the most Rebellious, with their utmost striving they cannot exalt themselves further. Neither is there so much Range for them, they may and do weary themselves, but than it is by going round or over the same ground again. There is more variety and a continual Advancement higher in following the things that good are, but in evil they run backwards and forwards, or whirl up and down till they sink into the bottomless Pit. Seeing there is a limited course of Action set, how much better had they submit and go according to God's direction in Scripture, then follow their own or other men's Humour, or the Temptations of Satan, for these are Rules and Confinements. Man is a finite Being, and he had better follow the guidance of the Lord, for he gives him Liberty enough, keeping him from error and those things which would hurt. I will Instruct and Teach thee in the way in which thou shalt go, Psal. 32. 8. Otherwise he is as the Horse and Mule following after Beastly and unnatural things, Whose Mouth must be held in with Bit and Bridle; so kerbed that though he would act more, yet he cannot. This is the great Controversy between God and the World concerning Liberty and Government over their own Actions. There is a definite number of them; His Word and Commandment do extend unto, and show forth explicitly or implicity all that are Good; the Evil are in the Thoughts and Imaginations of Men. Known unto God are all of them, but herein he will display his Glory and Power, his Goodness and justice, that if People will not do according to what he saith, nor yield Subjection unto him for their Good; they do to something else, they are Servants of Sin and Evil. God hath command over Evil that it cannot the least hurt or impair his Glory, and how far that may reach, it is only by his sufferance, but the power of men's acting is yet shorter. So whatever be their Hatred, Enmity or Opposition against him, still he hath power over them. They act according to a limited Form, though they think otherwise; and if they are not willingly subject unto him near, yet they are further of by force, but they know not, nor consider it. His Kingdom, Power and Dominion is over all, and there can be nothing Disobedient unto him. If Satan is let lose, he was tied up first and can be again, however at the very time he cannot go further than divine Permission. Though perhaps he perceives it not, there is a Hook in his Jaws, and he may be turned back by the way he came. All things in the World are subject unto God; also ourselves are, and must be whether we will or not, with this difference; if we willingly subject ourselves unto him, God accepts thereof and will give a Reward; but if we Sin, we are still subject to our present and future Misery. All people will grant subjection unto God in the general as most due and reasonable; but that is not sufficient unless our Thoughts, Words and Actions are at all times Obedient and Conformable to his revealed Will.  
All are sensible of the necessity of Religion, but the greater part take up with wrong Apprehensions, and every thing besides the right: They would think to please God any other way, then by keeping his Commandments. It is to be admired that Mankind (who are endued with such rational and wise Principles as to inferior Objects which they use accordingly, for they are wise enough in their Generation) yet should be so mistaken and sottish, as they have been towards the Higher end. Our shape, besides inward powers, do manifest that we were designed to look up to Heaven, as well as run too and fro upon the Earth. Our Nature hath a strong tendency to the Author thereof, a Thirst after that Invisible God who made us and all things. Yet Man fell away soon after he was Created, and became Blind, Strange and Miserably deceived. The substance of Religion was not lost, but spoiled and wholly turned into Falsehood and Error. If we run over the History thereof from Adam unto Noah, and from Noah unto Abraham and the Patriarhes; the Fear and true Worship of 
Psal. 105. 12.  God was but in a few single Families when the whole Earth besides was Ungodly and Idolatrous. Afterwards it gathered into the Jewish Nation, (which also was very Corrupt) but that was a small piece of Land to the other Habitable World. The Nations round about did laugh at them; They had Learning and Wisdom, and some dwelled in every Nation under Heaven, yet there is little notice or mention made of them in other Writers. In the Treatises of Idolatry and Superstition whilst knowing Men could confute the Folly and Falsehood of that, they could disprove that, but yet not light upon the true Wisdom. Many things might be shown from the Succession of time to discover that Sulness, Averseness, Ignorance and Pride in the Heart of Man towards God; for many would not confess whom they must know, some would not mind at all, others Groped for the Wall like the Blind, Isa. 59 10. Others through their own self-Conceit and Knowledge which perverted them, would not stand beholden to God's Grace and Revelation, but try to seek it out themselves. The Reasons hereof may be conceived, Man's Corruption who became weak and unable, Satan's Temptation who did befool him, and also the excellency and wonderfulness of right Religion. It is exceeding Holy and Spiritual, so that Man could never attain unto the Knowledge thereof but by God's help. And he would not seek first after that, and therefore deservedly received the error of his ways. The Light shineth in Darkness, and the Darkness comprehendeth it not, John 1. 5. It is afraid and shrinks thereat. We can look on this side, or that side, but not against the Sun shining in its brightness. It is on high, we must soar often and make many essays before we can ascend up, when there are so many things to press down.  
But the principal Reason of the slow progress of Religion is that the Scriptures might be fulfilled. It is a great Work whereby 
Acts 3. 17. 18.  God is to be Glorified as to the Earth and all the Inhabitants thereof. The Kingdom of God is like to a grain of Mustard Seed, which a Man took and Sowed in his Field. Which indeed is the left of all Seeds: but when it is grown it is the greatest among Herbs, and becometh a Tree, so that the Birds of the Air come and Lodge in the Branches thereof, Mat. 13. 31, 32. God's do are not of a sudden. Shall the Earth be made to bring forth in one day? Isa. 66. 8. The Fruits are growing up at full and perish by flow degrees within the Circumference of the Year; So it is with Beasts and Man, they increase and decrease by little degrees, which are not perceived in the middle time, though it is afterwards. The Earth shall wax old like a Garment, and they that dwell therein shall die in like manner; but my Salvation shall be for ever, and my Righteonesness shall not be abolished, Isa. 51. 6. This is the Tree of near Six Thousand Years growth, that was Planted in the Earth, and came up by little according as the tenor of divine Revelation came into the World: And though that is finished more than Sixteen Hundred Years since, yet it hath been, and is yet again to be 
Col. 1. 23. Heb. 10. 13, 16.  Preached to the whole World: And it is expected what Fruit it will yet bring forth. Whether it will at length be universally received, as it hath been heretofore rejected. It will spread yet further, 
Isa. 60. Psal. 80.  and be more eminent in the Lives of Men. The hidden Wisdom of God will come forth, and he will unfold the mystery of the Kingdom. For he will finish the Work and cut it short in Righteousness, because a short Work will the Lord make upon the Earth, Rom. 9 28. For I would Brethren, that ye should not be Ignorant of this Mystery, (lest ye should be wise in your own conceits) that blindness in part is happened unto Israel until the fullness of the Gentiles be come in. And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away Ungodliness from Jacob, Rom. 11. 25, 26. He is already come who gave the Word and shown the Way, who made invitation for all; yet by what he hath done for us, and the continuance of the Spirit which is to abide for ever, and Searcheth all things, yea, the deep things of God, 1 Cor. 2. 10. More heavenly Truths may be yet known which are brought forth out of the Treasure of his Word, that People may more know, and be added unto him. As certain as the Earth is sufficient to maintain all its Inhabitants 
Psal. 67.  by the Tillage, Industry and Improvement of Man, and God blesseth them in their Endeavours, for they do it accordingly; So in his Kingdom of Grace the means are sufficient that every Soul 
Isa. 61. 11.  may come unto Glory, if they were as carefully used, faithfully put forth by humble Prayer and Diligence, by labouring with the Faculties of the Mind, as it is done the other way by members of the Body, the like Food may be had to nourish all people up to Eternal Life. If they hold fast to the Form of sound Words in Scripture, and urge it with that Authority and Reasoning which flows from it, things will be yet better than now they are. The Word which is thought foolishness, is wiser than Men; and the weakness of God is stronger than Men. If it is not stronger than they, Why are they afraid to encounter with it? Why do they turn their Backs and flee from it? What means that neglect and wilful Ignorance? They must be unmindful, or otherwise they cannot go on in sinning. They cannot otherwise avoid going to the Pleasant Land, then because they will not hear a true report thereof, and the encouragements to it. Not all the Ungodly and Wicked of the World can withstand those Arguments in Scripture against them. That this is not a vain and forward Assertion, it may be somewhat judged from these four ensuing.  
1. From Consideration of Wisdom and Folly.  
2. The intrinsic Goodness of the things commanded, and the Evil of what is forbidden.  
3. The Promise of Eternal Life.  
4. The Threatening of Eternal Death.  
The first prepares the way, for the Man is capable of receiving Good, and subject unto Evil: He hath a natural desire to one, and abhorrence of the other: So He is prompted to look about and order his Actions accordingly. He is told how things stand; Wisdom moves him to search and examine, it being a more important Question for him to know, than his Title to his Estate on which way to get a Livelihood; because these things are greater, jonger and will as certainly be upon him, as the little, short and fading Conveniencies are now, for he must aic. And then do appear forth the things contained in Scripture, all one as the things we now see, handle and converse withal. Inconsideration is the utmost Folly and Danger, for we know that temporal Evils are the more grievous when they fall on us through our want, of Care and Foresight, much more must it be to Eternal, for they are without end and remedy. The Word is laid before Mankind, They must either hear or forbear; if the first, they are 
Ezek. 2. 5. 7.  Wise, and will come to Faith and Knowledge, if they forbear, they are the most so●tish Fools that can be, for they certainly plunge themselves into all those Evils, whereas the other way they might have avoided them. The best dictates of Wisdom make the Man inquire about these things because they so nearly concern him, his own self, His own Eternal Happiness or Misery, and finding it so, he must prepare accordingly. Then he comes to consider what he is to do, and avoid that he may be Happy and safe as to this most necessary thing, which leads to the second point.  
2. This hath great influence over men's Actions, because it is present. They are all done out of consideration of Happiness or Misery; to have the one, and eschew, the other, is the desire of Good and Bad, Righteous and Wicked Each Man acts upon such a number of Thoughts within himself concerning the one or the other. The Question is concerning Good and Evil, Duty or Sin which tends most unto Happiniss, and to avoid Misery; which hath been debated all along particularly in the more considerable instances. It is certain, on the one hand there is a real Good in whatever God commands; it is agreeable unto and preserves our nature, hath an increase and expectation of better things to come. On the other s●e, What is forbidden is only a vain appearance of Happiness, It hurts and comes near to Destroy, It raises Doubt and Misery all the Life long, and Dread of worse things hereafter. They do vanish in the Act, and manifestly come to nothing: The pleasures of Sin can never make a Man Happy, because they are unsatisfactory at the very time: they are for a season which is short, and all one as if it had never been. There is no hope of any thing more, but fearful Expectaion. Here is the great searching of Heart, for Man hath a goodwill towards God, but a jealousy as to this one thing. He hath a Zeal and Inclination for his Worship, for that by use may become familiar unto him, and hinders of nothing. And therefore shows himself willing to every part thereof; So for Godliness there is no such Dispute, he is quickly brought over to that. If he hath sufficient to live handsomely in the World, he assents unto as reasonable and fit to be practised all the rules of Righteousness; this is of good report and accepted in the World, unless some mistrusts of a Livelihood and coming to Want, of which hath been heretofore spoken. However this is granted by all to 
Chap. 14.  conduce towards the welfare of the Community and single Persons. But the great Suspicion and Contest is about the denial of worldly Lusts, and living soberly in this World: Here is imagined an hindrance of Happiness. This hath been likewise endeavoured to he cleared, and the nature of things stated, that Man might be satisfied as to this. Were he alike persuaded that these do not obstruct his Happiness, no more than acts of Pretty and Justice, he would equally approve and follow them. N●y, they promote it as hath been showed. The equity of God's ways may be seen towards us, for they are justified of all those who walk therein, and those who do not, excuse themselves. Wickedness is condemned of herself; even those who practice one kind condemn another whereof they are not so Guilty. The Worshipper of God, who lives in Injustice and Sin, will speak against the Ungodly; the Cove●ous and Unrighteous will exclaim against the Intemperate and Unclean Person; as again he will to the Hypocrite and Knave. Even Sinners know, but they are enslaved to wicked Desires and Lust, that it would be better to live without them. Man doth earnestly desire Happiness, and seek after it in every thing besides the right, in every place but where it is only to be found. Let any one make a Proposal of Good, he hearkens and thankfully accepts thereof. But if put in mind of Religion, than there is such a clutter and stir about that, he knows enough already. The Prophet speaks to our time, and exactly to the present purpose; For Precept must be upon Precept, Precept upon Precept Line upon Line, Line upon Line, here a little and there a little This is the R●st, wherewith ye may cause the weary to Rest, and this is the Refreshing, yet they would not hear, ●sa. 28. 10, 12. It is not a vain thing you are persuaded unto, It is your Wisdom, It is your Happiness, It is your Life, there is no need to exhort to that. If some invisible Enemy did not beat off, and 'tis your own fault to give way to him, for you may resist him if you will, it is impossible you should keep so at a distance, or refrain from what carries such Evidence and Demonstration of Good. If the same did not tempt and push on, (and you might abstain if you would) you could never be so eager after the Wages of Sin and Death, to the committing of those things wherein is no Benefit, the most that can be said for it is a slight Convenience, which instantly 
Psal. 119. 119.  passeth away and satisfeith not, it is but dross.  
Those who now stand in defence of the Gospel are at some disadvantage by reason of long custom in Sin and Iniquity, Men 
Jer 41. 17, 18, 19  are for doing what their Fathers have done before them, But that again is taken away, because there is so much the more experience to witness unto the truth of what we speak. It is the property of Wisdom to know that before hand which Fools know sensibly upon themselves. There hath been some Thousand Years experience of the Misery and Deceitfulness of Sin, and innumerable Examples upon a Deathbed sincerely wishing that they had lived otherwise, These give sufficient warning to those few who now live, who will go away in like manner, and also to succeeding Ages. That Iniquity should still abound, is one of the depths of Satan. But we have encouragement by the Promises of God, that the World will be better Reform before the absolute end thereof. O Lord my Strength, and my Fortress, and my Refuge in the day of Affliction; The Gentiles shall come unto thee from the ends of the Earth, and shall say, surely our Fathers have inherited Lies, Vanity, and things wherein there is no profit, Jer. 16. 19 Part of which hath been already fulfilled as to the abolishment of Idolatry and false Worship; and also that great Corruption of the Roman Church (whereby Christianity is now Blasphemed throughout the whole World) will be yet taken away. The other part hath in some measure, and will be yet found true more universally by the actions and 
Rom. 2. 23 Deut. 32. 21. Tit. 3. 3.  manners of Men, for God is dishonoured by them, and they find no good therein: They shall confess and perceive that their Ancestors were mistaken as to the great Concernment of all, Obedience to God and their own Happiness. If they would search and try by the utmost Reason and Discourse, look back upon the Generations before, Is that an Argument they should be Miserable and Foolish, because those of old time were so? What is all their Sin and Noise come unt●? like a Dream of a night Vision, out of which they will awake to a sad account. It is commonly said, We should be Wiser, which we cannot unless we are better, and give more diligent observance unto God's Commandments, for they are good and true both by Speculation and Practice, As cursed are those that err from them. All Sin is so grievous and deceitful, that the less one knows thereof, so much the better. What the least sincere and durable Happiness did it ever bring forth unto Men? What Evil and Misery was there ever, which this was not the occasion of? The Word of God gives assurance of Happiness when that is a pretence only, the first keeps off Misery and Hurt, which this subtly brings on. That gives demonstration of Good in the end, this hath consequent nothing at all, which it falsely makes a show of, or what is worse certain and remediless Misery, which it cunningly conceals. The Captain of our Salvation is able through his Word to overcome the evil One; his Grace is stronger than the others Temptation as to the present time; but further is that which gives a complete Victory, Let us call in the Powers of the World to come.  
The Law made nothing perfect, but the bringing in of a better Hope did, by which we draw near to God. That could not accomplish the effectual Reformation of Men by temporal Promises and Threaten; for the first did happen a like to all, and then if had, they colud not make a Man truly Happy, for the greatest Prosperity and sensual Enjoyments would sooner weary, then satisfy the Partakers. And the like were the Threaten, for they did involve all without difference. The Sword or Death was no such frightening to those who were tired of this Life through long Ease and Plenty: Nor was it to more considering persons to have their Carcases unburied, for they should not in the least feel that. The Israilities did see those mighty works and wonders God wrought for them in Egypt, the red Sea and the Wilderness. He revealed himself in a visible manner on Mount Sinai, and afterwards by Vrim and Thummim, The Fire from Heaven which consumed the Sacrifice, the appearance of Glory over the Mercy Seat, And then he manifested himself by Visions and Prophets. So they had a most sensible Evidence of God's Dominion and Government over them, which should keep in subjection. So their Disobedience was inexcusable, and deserving of Punishment according to the Majesty and Greatness of him against whom they offended. The Law was our Schoolmaster to bring us to Christ; It did lead on by Rudiments from Carnal and Temporal things, to Spiritual and Eternal; from Worldly prosperity and the conveniencies of one part, they might arise unto the true Happiness of the whole Man. Under the Gospel the Promises are such as to make him perfectly and universally Happy, and the Threaten alike Miserable.  
It is evident, there is Light and Darkness; there is also somewhat beyond these movable Regions, where is Eternity. And this being the place of Trial between both here is a little scanthing of Good and Evil, what doth delight and what doth torment: This we taste and feel. How we are concerned further, we may know by our Hopes and Fears. We are day by day in our single persons removed hence, and there is a desire to have a Being above, and Horror of falling below. We have all things in part and in an imperfect manner; which give assurance there shall be the whole, and that added which is perfect. What may be known of God's future Promises and Threaten is manifested in us, for God hath showed it unto us from his Word, Works and our Nature which is capable of and hath a tendency to one, which is liable unto and abhors the other. For the first we are contented with all our Hearts, Hoping (as indeed it is true) that we may be translated from Imperfection to Perfection, from Vileness to Glory, form Misery unto Happiness. We are glad and thankful that it is so, but then there must be a rendering meet and the qualification of Obedience and Holiness. The greatness of the Reward doth abundantly stir up, for such an exceeding Good cannot be refused by any Man. None is so full and blessed already, but he may receive in of Heavenly good things. God hath given us larger Faculties, and made Earthly things short and empty, so they do not satisfy at the very time; however all these 
Isa. 28. 20.  things perish, and against the Man is taken away from them, seeing he shall remain elsewhere, he must likewise desire an Happiness which shall be with him then, as now he doth what is before him. That catching at every little good, the so greedily running after what vanishes almost as soon as had, doth show that he desires also real good things which are exceeding Great and Eternal. Seeing Man must live for ever, he cannot do other wise then desire to be Happy for ever; No more than whilst here for a short time he ceases desiring to pass through here as Comfortably and pleasant as he may. If we could take away the desires of Life and Happiness, than we might find him that hath no mind to go to Heaven. As the Hungry craves after Food, the Covetous Riches, the Ambitious Honour, and every one Rest and Satisfaction, and will use the common means in their own power towards the having of them: So there is a de●ire engrafted into Man after those things God hath promised. And 'tis but reasonable he should do so much towards obtaining them, for otherwise he will come short of them. They are set forth by the very same things in a greater degree than what is so earnestly followed after here. Many will not seek after the things above through Negligence and Sloth, but every one will sincerely desire them hereafter when they shall be fully sensible of what they were so careless and indifferent. God saw how prone our Nature was to this, and hath ordered something else to shake it off. Had any one need be pushed forward to go and receive a Kingdom? Should there be so much entreaty used to save him from Danger and Misery? When he knows thereof, the Man will run fast enough of himself without using many Words.  
Arise then, and escape for thy Life. Thy Breath is in thy Nostrils, which alone keeps the Wicked Man from falling into Eternal and remediless Misery. The reason why people are so fearless and unconcerned as to this, is because they see it not; but if they did, they would be at their Wit's end, and think they could never get far enough from so terrible a thing. If they believe this to be real and true, it is impossible they should resist the Force and Cogency thereof: For all Men are very Solicitous and wonderfully Careful to keep off a little Evil, whether national or private. Yea, the Wicked and Ungodly are afraid of a little Melancholy, Irksomeness, Dulness, want of a little Pleasure and the least thing that would do hurt. They must likewise abhor and dread everlasting Misery, and there is the same reason they should endeavour to avoid it. And though it be future, that will come: Many Years hence will as certainly be as the present Moment, unless all things are absolutely destroyed, when they have already continued for some Thousands of Years: And they will be no otherwise dissolved then to make way for an Eternal and Irreversible State, when things shall be more substantial and enduring. But themselves endeavour to keep of future Evils as to preserve Health and prevent Sickness, they provide against Want and Poverty or falling into Disgrace. They take care how things shall be with their Children and Posterity after their own decease. So that compare one thing with another, the greatness of the concern, the utmost certainty that it will be one day present; for what is more sure than Death the inlet thereto? Many things might be here urged that must persuade Men.  
And therefore they have two ways to fence themselves by Unbelief or Unmindfulness. But both are pitiful and foolish shifts, for though we are not apt to believe ill things against ourselves, and we have Temptation to think (because we would have it so) that these are only in terrorem; Yet there is no security in this. Our reason tells us, things are fixed, and not according to our fancy: If some disbelieve, that shall not make the Decrees of God of none effect; If we go about to prove this doth not make them for they were before, but only to make more known what we have from Scripture, to warn Sinners the more that they do not come into this place. It was the Saying of old at the delivery of their Message, The Prophets shall become Wind, Jer. 5. 13. Which makes a whistling and noise for the time, but hurts no Body. But those found after by woeful Experience. The Lord hath done that which he had devised, he hath fulfilled his Word in the days of old, he hath thrown down and hath not pitied, Lam. 2. 17. O, if they had gave heed and turned from their evil ways; but than it is too late. It shall be exactly so as to what is now said of Resurrection of the Dead, Eternal Judgement, and the after State. The event is to prove all things; but whoso suspends his Faith until then, his Condition will be without remedy. There are several Examples both in sacred and common History of those who have fell into great Danger and sudden Death, of which they were foretold, but they would not believe or not mind it: In such a case Wisdom dictates to what is safest; as there may be Danger, so it is better to undergo that little Trouble to prevent then to run the 
Gen. 19 14. Exod. 9 20, 21. Jer. 40. 15, 16.  hazard thereof. lt is not so much their Destiny, as their Folly which draws them to the end, for the means of avoiding was in their power, and they might have used them. It was kindness in him that gave the notice, and some do take it and escape the like Evil; so it is as to the Threaten of the Gospel: They being future and in another World, cannot be certainly and indubitably known unto us; for a future and distant Affirmative may be proved by his Testimony who seethe all places and knoweth the things to come: Here we have the Word of God that these things are so; but yet the Serpent's Question, Gen. 3. 1. will raise a doubt. Our Lord, who came to redeem us from that place, speaks thereof. There are also some reports of persons arising from the Dead, and giving witness to the same things, But he is greater than all, and their Testimony is not so much to be relied on. None did ever return from the Dead and say they were forged or false, from the silence of those Saints that arose at our Saviour's Resurrection, or Lazarus who had been four days dead, nothing can be concluded; for possibly they were hindered from speaking, or might speak something which is not Recorded, that our Faith should not stand in the Word of Men, but the Power of God, by which they were then raised: Or if they knew nothing, this is no more to be wondered at, than he who Slumbers some few Minutes should know of the following day; Or if the Souls do not absolutely Sleep, yet they may be like those that Dream when they are first put into Futurity, knowing nothing but confusedly. There may be a slight Remembrance, but we cannot tell what to make of it. But what should they testify, whereof we are not as much assured of already? The Decrees are yet to come and to be fulfilled, of Resurrection, Eternal Judgement, Perfect consummation of Bliss and Misery. That there is a place for separated Spirits we may understand as well as they, for this is the least part of the World where we live, and they must exist somewhere all one as we in this state of Conjunction and Mortality now do.  
God will not show it further than as he hath done already by Moses and the Prophets, Christ and the Apostles who have spoke out plainly what they did in general and signification. And I will punish the World for them Evil, Isa. 13. 11. Which is manifest he did not always in this place, and therefore would do it in another. I have set before you Life and Death, Deut. 30. 19 When as to the present it did happen alike to Righteous and Wicked, and therefore must be understood of Eternal Life and Death. Accordingly the Jews ●id gather from such kind of Expressions a future Happiness or Misery. The Evangelical Prophet comes a little 
Joh. 5. 39 Mat. 22. 31, 32.  further, to use his own Phrase, With stammering Lips and another Tongue will he speak to this People, Isa. 28. 11. He speaks more clearly of Heaven and Hell, Isa. 66. 22. & Chap. 33. 14. then the others, but not so quite out neither, as those under 
John 16. 25.  the new Testament. Such hath been, and is the way of God's discovering himself by degrees to the World. For the Kingdom is the Lords, and he is the Governor among the Nations, Psal. 22. 28. It is for the Glory of the Great God, and the good of his Creatures, being Established upon proportionable Rewards and Punishments.  
We are all Servants under him, though some are appointed to make known his Will to others, but themselves also are to obey it. And they are now to do the first only from what is revealed. So they speak what they have not received, who declare any thing more It doth not become Servants to anticipate extraordinary Acts of their Master's Grace and Bounty, for those according to the Flesh would sooner retract their conceived Favours, when another shall put in mind and give notice of what they would have voluntary from themselves and unexpected of others. And therefore for my part, I dare not speak out what God knows are my desires and innermost thoughts, in submission to his Will, and consistent with his Glory and other Attributes: But as a fellow-Creature do entreat Men, that they would not commit those things against which God hath manifested his severe Displeasure. O that we may all behave ourselves in the mean while, though we cannot deserve the least Mercy, yet to be in some measure worthy to escape those things which we have been f●re●old of; and then we must not Sin yet more against him. All the World may be assured, it was never yet seen in any Nation, Country or Language, 
Ezek. 6. 10.  for the Laws thereof to be Elusory or Vain, but due Punishment doth overtake those who are Stubborn, Despisers and continued Offenders. There are abundance of Expressions of God's Mercy in Scripture, but they are commonly joined with his Truth, or something else to keep of people from presuming too much upon it, as Psal. 57 3, 10. & 62. 12. & 86. 5. & 100 5. And that Gracious Manifestation Exod. 34. 5, 6. Where it is repeated many times that Mercy rejoiceth over Judgement, yet there comes in a limitation, That will by no means clear the Guilty. The Threatening is as firm and abiding as any part of his Word, and they are of Judgement when our Lord saith, Heaven and Earth shall pass away, but my Words shall not pass away, Mat. 24. 35. The Promise is confirmed by two immut able things wherein it was impossible for God to lie, Heb. 6. 8. So of some he hath sworn that they 
Isa. 54, 10.  shall not enter into his Rest, Heb 3. 18. Both parts are ratified as much as can be. Known to God are his Decrees, and how he will be pleased to distribute to every one; But the safest way is for us to have Apprehension of them according to Truth, that we may be more careful to partake of his Favour and avoid his Wrath. Beware of those Doctrines which beget Presumption and Unconcernedness; for the things are true as God hath Established, if all the Learned in the World did argue or determine which way they would. It is better to do those things required, and avoid what is forbidden and so escape, then to follow after what ends in Death to be unmindful or to dispute against it, for now several things happen which we did either not think, or say would not come. Though some would release or mitigate, yet they do not deny future Punishments, but if they were only as the more favourable conception of them allows, yet the Pain and Loss is much beyond the Pleasure or Conveniency of a short sinful Life; for what is that to countervail the Romanists Purgatory? or the opinion of a Thousand Years Torment, and then a fi●al Dissolution? The seeming good though present can never be a sufficient exchange for such an evil and deprivation of Happiness, much less when the Torment is both Intolerable and Eternal. The Commands of God are enforced with the greatest Arguments that can be And yet how few do regard them? How is the World grown to be so Wicked and Ungodly? And of those who come unto God, how few do conform unto his whole Will, Love and Serve him with all their Hearts? One would admire, unless he did consider the causes of so great. Apostasy, viz. Man's Corruption, Unbelief, Ignorance, Deceits, Satan's Temptations, there are many outward Objects to divert him, Carnal and Temporal things do make him forget those that are Spiritual and Eternal, which have a light and transient impression upon us, and such like▪ But all these hindrances may be taken away by the Grace and Revelalation of God. It is so ordered that Man must strive and give Diligence if ever he would be Happy; there is enough left to prove him, and to exercise his Care and Watchfulness.  
Upon the whole, There is a wise Establishment of things: There 
The general Conclusion.  is a just Disposal, for assistance is given and the means are put in our power. The Members that have been yielded unto Sin and Iniquity, may be made Members of Righteousness unto Holiness; the Faculties and Powers were first designed, and now may be restored unto good as they have been employed in evil. It is a gracious Dispensation in that God encourages to those things which are for our Good and Happiness. It is true, for we are only taken from deceit and falsehood, from show and appearance which ends in what is worse than nothing, and are called forth to what is true and assured, and real as any thing is: All that we now see is but the Figure of the true, even that Heaven and Earth which are to succeed: Harken and come near Oye Sons of Men! do but Learn, Know and Practise the things pertaining to God's Kingdom, for they are Just, Wise and Conceivable also, I want words to express their excellency.  
I have written the Great things of thy Law, but they were accounted as a strange thing, Hos. 8. 12. The like Imputation may be here cast upon what is brought out of the same Book of Scripture: Many odd passages, uncouth, They know not what to make of them. But let me tell any one that thinks so, where the Strangeness of all lieth. Even in Man's Transgression; either the not observance of what is Commanded, or doing those things which are contrary to the Laws of God and Truth. When there was occasion to speak of those things, uncommon expressions might fall. The nature of things is the same, but differently apprehended, for some do live according to the Principles of Good and others do not, some use the means to have their first Blindness and Ignorance taken away, and others do not: But where is universal Obedience and alike Knowledge, what is Truth and suitable to one, is likewise to another. Where it is half and imperfect, 
Prov. 8. 9  let him reflect upon that Duty or Sin which himself observes or avoids, and see how that is explained; by that he may measure whereof himself is Conscious and Guilty. Had all continued alike Obedient as the Man after Gods own Heart, they would give the same Praise and Commendation of his Law as is done, Psal. 119. but according to their several Sins Men think severally as they will. 'tis Lust and Iniquity 
That we might turn from our Iniquities, and understand thy Truth. Deu. 9 13.  that corrupt the Judgement, or at least the outward Faculty, from whence they think, speak and do to vindicate themselves before their Acquaintance, otherwise than they should: But there is even in the Disobedient (unless mightily defaced and suppressed) the Spirit of the mind by which they can judge that the Law is holy, and the Commandment boly, just and good, and they consent unto the Law that is is good, Rom. 7. 12, 16. By that let them likewise examine what is here said to be interred from it. 
Luke 2. 35. Mark 4. 22. 2 Cor. 4. 2.   
God knows, I have not intended to upbraid or accuse Mankind, but was obliged to manifest the Truth Impartially and Universally, as every one may judge in his own Conscience. There hath been nothing said but what is practicable. Myself also am a Man compassed about with the same Sins and Infirmities, and do readily subicribe to what is written, In many things we offend all, Jam. 3. 2. Neither have I spared mine own Sin, but in several places stand Convicted and Condemned out of the words I have set down, hoping to recover by God's Mercy and my own Repentance; But what I desire for myself, so for others, to have the less Sin, for thereby is more Peace and Comfort according to the measure of Innocency and doing good there is a greater Reward. What real good doth come of any Disobedience? surely none, God is Dishonoured, and Man is not Benefited; it serves the design of an invisible Malicious Enemy, and therefore we should all abstain from Evil as much as we can.  
It is the open Accusation or secret Thought of the World to affix severally on them who come on this Message, This Man seeketh not the welfare of this People, but the hurt, Jer. 38. 4. If one had devised new Pleasure sor the sensual minded, or had abundance to bestow Largesses on poor people, or gives them Entertainment for a few days with Mirth and Pastime; He that conquers Kingdoms and enlarges Territories, such are reputed great Instruments of men's Happiness, though the utmost hereof is but as the hasty Fruit before the Summer; which when he that looketh upon it, seethe it, while it is yet in his band he eateth it up, Isa. 28. 4. which signifies nothing after it is had, and is but a faint forerunner of the true Happiness; But they are only the unacceptable persons to the World, who speak of this, which shall just begin here on Earth, but never end and be consummated in Heaven. There cannot be too much  returned to them who save from every least Injury, from Fire, Enemies, Sickness, Poverty, all whi●h tend only to Temporal Death, but they are hated who would keep off from Eternal Death, from the Devil and his Legions, who would dissuade from vain things that cannot profit, and are the Baits he makes use of to beguile Souls unto himself: Even here beloved ●●st and Interest have been touched upon and shown that they cannot make a Man Happy. so that if the Temptation may not be taken away, yet is less tempting.  
Why abundance have done thus much already; so many Books and Sermons ●o this purpose, what need of more● But there should be yet further Admonition, for people are not as yet come over unto God. Whilst others have hovered up and down in generals I have ventured by God's help to pitch; When others again have spent many words in Instruction of what was known before, or notional unnecessary things, here hath attendance been principally given to the word of Exhortation. When some have used Moral Persuasions, or the less Cogent Arguments, here have been brought forth those pressed with the full force and power that I kn●w of; for cursed is that Deceiver who knoweth them, and doth not use them. And further, several things have been spoken out which were concealed from the people. If I had came with mine own Inventions and Fancies, or the power of Man's Wisdom and Eloquence, there would be less ground of Hope; but the Truths have been pressed in the Name of God from his Revelation. I thought myself accountable for that measure of Grace he hath been pleased to send through me. And therefore let it be considered, that it is nothing to me, let all Men do what they will, they have still their Liberty of Action; but they are to answer before God how they will show themselves towards his Word and Truth. If that is not found sufficient to reclaim Sinners 
Isa. 55. 10, 11. John 12. 48.  and Transgressor's, it is because they will not believe nor consider thereof, however it will arise and Condemn them: What is here Published, will have its due effect on all that are Stubborn or Despisers.  
Let not any one think this new found out, for it is the old Scripture-Way, illustrating that more particularly what is affirmed in divers places, That I may see the good of thy Chosen, that I may Rejoice in the gladness of thy Nation, Psal. 106. 5. Happy art thou O Israel, Deut. 33. 29. Happy is that people whose God is the Lord, Psal. 144. 15. He tha● keepeth the Law, Happy is he, Prov. 29. 18. The end of all Preaching is to prove and show that more perfectly what is contained therein, and so to manage it according to the design of the whole, that all the World may O●ey God and be wise unto Salvation. His Word doth not stand in need of Apology, but the Abuse and Corruption in handling thereof hath b●●● so universal, that he who would keep free from it, is necessitated to Justify himself lest he be thought a setter forth of strange Doctrines.  
To bring all towards Conclusion, Man would be Happy even whilst he Lives and doth so that f●om the Decree of God, and the nature of the thing it is impossible he should be Happy; And again, he declines those things which are absolutely necessary to be so. All his Actions turn upon this Point; If he would rectify the mistake, and suffer himself to be rightly informed herein, he can never miss of (what all desire) the only end, the true Happiness. If he is put in mind of any thing which may assist or direct him, Not unto us, O Lord, not unto us, but unto thy Name give Glory, for thy Mercy and for thy Truth's sake, Psal. 115. 1.   
FINIS.   

ERRATA.  
PAge 4 line 2 for varietation r variation. l 40 r Mark 14. p 26 17 r not we ourselves. P 37 l 35 r to recommend. P 47 l 34 f forwardness r frowardness. P50 l 19 〈◊〉 speaking r sneaking P 70 l 37 f fear r bear. P 71 l 21 r equal worth. P 75 l20 r John 16. 13. P 79 l 1 omit the word first. p 86 l 5 r their own p●ril. P 180 l 13 r doth not. P. 190 l 16 r adapting. p 229 l 9 r trust God. p 261 l 6 r lively ●nd. P 309 l 8 r enjoyment. P 358 l 22 f employments r enjoyments. P 417 l 16 r procuring. p 467 l 29 r to have been Penned. p 152 l 27 r before Men can.