Practical Discourses On Sundry TEXTS OF SCRIPTURE. Wherein is showed and made known, The absolute Necessity for all People TO Turn Immediately Unto the Lord their GOD.  
By RICHARD STAFFORD, formerly a Bachelor of Arts of Magdalen-Hall in Oxford.  
LONDON Printed, and are to be Sold by Ralph Simpson at the Harp in St. Paul's Churchyard, 1695.   

To the Courteous READER.  
THE Subject of this ensuing Book (A Call to all the Inhabitants of the Earth, to turn immediately to the Lord their God) is Great and Good. Even what all the Words and Preaching that have ever came forth into the World, in all the several Generations and Countries, have endeavoured at.  
For Christ also hath once suffered for Sins, the Just for the , that he might bring us to God, 1 Pet. 3. 8. Besides the Sufferings of Christ, The End and Intent of all the Words which Christ spoke or made known, and so it is the same of all the Transactions which have ever passed between God and Man, are, that he might bring us to Himself, who is God. Though this hath been indeed effected of some few Peculiar People of the several Generations, yet it hath not been of the Multitude and Generality of Mankind. Notwithstanding God was manifested in the Flesh, and put to Death in the Flesh, but quickened in the Spirit for this alone End and Purpose. How can it then be expected, that one who is born out of due Time, and the least of all in the Kingdom of God, can, by publishing a few words more, accomplish so great a thing, when all the Books and Preaching in the World have not yet done it? Especially when the Word itself, which was made Flesh and dwelled among us, Full of Grace and Truth, who spoke as never Man spoke, did not so bring it to pass that all should, though some did believe on him. Far be it therefore from me to expect or imagine, That this little Book or Treatise of mine, will ever have so great an Effect.  
But it is only offered as another Mile to be thrown into the Treasury of Divine Truths. It is the Thoughts of one single Creature which have arose in his Mind, whereby himself is actually persuaded to God and good things, and to turn unto the Lord Immediately, Luke 12. 36. As Paul conferred not with Flesh and Blood, but immediately went to Jerusalem: So for my part I would utterly lay aside all Carnal and Worldly Considerations, and immediately give up myself to the Guidance of the Lord, as he leads me in the way to Jerusalem, that is above, whithersoever that way goes. And I do desire that these same Thoughts may be published and made known abroad; Out of this Hope and Expectation, If Peradventure the God of all Truth, who persuadeth us throughout our Life, in all the several Circumstances and Conditions thereof, That we may be able to persuade other Men and Women by the very same Thoughts wherewith ourselves are persuaded of God. He fashioneth the Hearts of the Sons of Men alike, Psal. 33. 15. and it is commonly seen, That by what one is persuaded, another under the like Thoughts and Circumstances is Persuaded also. And if the like things were made known unto, and believed by the mixed Multitude and generality of Mankind, as is to the elect People and real Servants of God, in all outward Likelihood and Probability, They would also be brought over unto God.  
To this alone End and Purpose are these Words laid before Men, that whosoever. will may read. And for such who will not read, the Saying among the Latins is, Pertinaciae nullum Remedium Posuit Deus; So we the Ministers of his Word cannot tell what to say to it; Nor do we know how to help and remedy it though we would never so fain. But we can only warn such, Behold ye Despisers, and Wonder and Perish. Such are in real danger to fall under the same Doom as the Sons of Eli and Amaziah did. Notwithstanding they bearkned not unto the Voice of their Father, Because the Lord would slay them, 1 Sam. 2. 25. But Amaziah would not hear, for it came of God that he might deliver them into the hand of their Enemies, 2 Chron. 25. 20. And so it is, They that will not Hear, Read and Receive the Words of Instruction, Knowledge and Reproof, It is a certain foregoing sign, that such will be punished with everlasting Destruction from the Presence of the Lord, and from the Glory of his Power.  
It is commonly alleged that there is no new thing under the Sun; and there is nothing said (especially in Books) but what hath been said before; for my part I would endeavour somewhat further in what I publish to the World (which as yet is not so clearly made known in other Books and Sermons) or otherwise I would not publish at all. Or at least I would seek out acceptable Words, and that which is written may be upright, even Words of Truth, Eccles. 12. 10. If Words, or rather Sentences of Truth are indeed brought forth, Although they be without Method and Connexion (as there are very many of this sort in the following Treatise,) yet they are never the less worth for want of that: All one as pieces of Gold or so many Pearls are not the less valuable, although they be not linked and chained together. Again, Although my writing here is not with enticing words of Man's Wisdom, nor yet according to the exact Rules of Oratory; But things are expressed so plainly, that they may be understood by the meanest Capacity: Nevertheless God is more glorified, and the Reader may be more edified hereby, then in (what is called) more Learned and Polite Discourses.  
It was both a puzzling and also a sudden Question of Pilate, What is Truth? To me it seems to be the expressing forth the Nature of things as they are, with the Connexion between themselves, and how they pertain to us Men. Things are again divided into Visible and Invisible, Present or Future. Now the present and visible things soon pass away and are but little. But the great Object of what is commonly called Divine Truth (which is the subject of the ensuing Book) is only invisible and future things, which are the only thing needful, even the greatest and nearest Concern. All things are Gods, for he created them; and the principal Matter here insisted on throughout the whole, is what God requires of Man, with a Word of Exhortation to enforce him the more to the Obedience and Observance of the same, and more especially what God will do unto us Men and Women, the reasonable Inhabitants of this Earth, both hereon in the latter days, and also after that they are gone off from this Stage of the middle part of the World.  
As to that great Controversy which the Lord hath had for so many Generations past and foregoing, concerning their universal Obedience to Himself their God, Psal. 50. 7. which all the words that ever came forth and were made known in the World heretofore, have not (I do not say could not) accomplished and brought to pass, How it will be all done suddenly and at an instant, by the pouring out of the Spirit upon us from on High, may be seen in Page 295. As also that there will be an end of all Wars and of all Persecution, is showed in Page 285, 288. which will be a very great Good to Mankind: So that the ●…king known these things, will tend ●…re to the real Benefit of Man, than spending their Money for that which is not Bread, and their Labour for that which satisfieth not, or consuming so much time in other and vain Things.  
I need not say much more by way of Preface and Introduction, But here I shall only add this further, That according as God is now pleased to accompany and Seal these Truths with the droppings and distilings of that same Spirit, which hereafter he will pour out. And according as that selfsame Spirit giveth Understanding (for it is too common that the Works and Things of God are not understood, Psal. 106. 7. Acts 7. 25.) for these things are Spiritually discerned. As also there is a need of a distinguishing Judgement, as to discern and know which are the real Truths of God, from the Imaginations or Say of other mere Humane Writers. Again, According as the following Words of Truth do approve themselves to the Hearts and Consciences of the Real and Inward (see Rom. 2. 29.) and not so much to the Nominal and outward Christians: And according as Care, Endeavour, Industry and Diligence, are used in the publishing and making them known, so accordingly they will meet with Acceptance or Rejection from the World.   

THE CONTENTS.  

CHAP. I. THE Introduction to the following Book Page 1  
CHAP. II. Wherein that Proposition is at large discussed, That People are not forced and compelled to the Obedience of God, but they are left herein to their own Free Choice or Refusal p. 15  
CHAP. III. That Surmise and Imagination is spoken unto, whereby some People think that they have so Grievously offended God that they dare not come unto him p. 118  
CHAP. iv Therein it is discoursed of that false Thought in the Hearts of many People, That if they should submit. Presently unto the Obedience of God, they shall be losers and disappointed of so much Pleasure and Conveniency in the mean while. They shall miss of so much imagined Happiness, and fall into Vexation, Trouble and Misery. p. 183  
CHAP. V Herein sundry things are written against them, who will not be persuaded by, nor live according to Words; and also against following the Multitude. p. 244  
CHAP. VI It is made known in the general from the Scriptures of Truth (without any Reflections on Particular Nations or Governments) that at length there will be an end of all Wars. p. 285  
CHAP. VII. As also that there will be an end of all manner of Persecuting the Servants of God. p. 288  
CHAP. VIII. Towards the end of Time, and in the latter Days, All the Inhabitants of the Earth will be turned and brought over unto God. Which will be done and accomplished by the Pouring out of the Spirit upon us from on High. p. 295  
CHAP. IX. A Paraphrase on some of the most Remarkable Verses of Psal. 18. Showing the Design and Connexion of that whole Psalm. p. 310 
Whereunto is subjoined the shutting up and Conclusion of the whole Book. p. 314     

Practical Discourses: OR AN Earnest Call to all the Inhabitants of the Earth to turn immediately unto the Lord their God.  
As the same is opened and alleged from what is written, Psal. 18. 43, 44, 45. Thou hast delivered me from the Strive of the People, thou hast made me the Head of the Heathen: A People whom I have not known, shall serve me. As soon as they hear of me they shall obey me. The Strangers shall fade away, and be afraid out of their close Places.  

CHAP. I. The Introduction.  
IF all Mankind of all Generations and Countries were now summoned together, and there was a Voice that could reach them all; as God will at the last Day gather all Nations, and will bring them down into the Valley of Jehoshaphat, and will plead with them there, Joel 3. 2. By his own Power and uttering forth his Voice: It would be proper to preach and make known these Words unto them. But in the mean time he hath showed the Way, and he doth require it of us under the Danger and Penalty of Disobedience, that all we should publish the Word, Psal. 68 11. which he hath given us, as far as we can. And he hath so ordered that the still Voice of his Spirit should be sent forth into the Hearts of many People. All things are to be done as far as he hath pointed out, and put into our Power: All we should help whatever we can towards the Furtherance thereof; for the Work of the Lord is common, and should be the joint Endeavour of all his Servants.  
Ever since the World began, and down until this Time, and what further remains on, the Kingdom of Heaven suffereth Violence, and the violent take it by Force. According to our Ability we ought severally to the utmost of, yea, and beyond our Power to be continually doing the Will of God; bring Glory unto his Name, to further and carry on with all our Might and Diligence the common Salvation, to endeavour, by all Means possible, yea, ourselves are to act and suffer an holy Violence, that People may be more brought over and added unto the Lord. As God is to be loved with all the Soul and with all the Strength, and with all the Heart, and with all the Mind: So all things we have, or can do, are to be laid out and resolutely put forth (without any more Intermission or Weariness than what is absolutely necessary and requisite) in his Service and doing good unto others. None are to be idle; but as we are warned of, so ought we to avoid to our utmost, that we fall not under the Doom of the unprofitable Servant. For behold I come quickly, and my Reward is with me to give to every Man according as his Work shall be, Rev. 22. 12. And we having but a short Time, might learn this Wisdom from the Serpent, to improve this our Time to the utmost Advantage, to oppose and destroy his Kingdom, to turn People from Darkness to Light, and from the Power of Satan unto God, and to recover those that are already taken captive at his Will. As he walketh about seeking whom he may devour, so is the Will of the most high God, that his Servants should run to and fro that knowledge may be increased, Dan. 12. 4. that many may be converted and saved. And when each Person is converted, than he is to strengthen his Brethren, and to endeavour what lieth in him, that others may be converted also; and so on. The like Care and Endeavour is to be used and spread abroad, that all Men may be saved and come to the Knowledge of the Truth. Whatever is dictated to any, and is tending to good, the same is to be complied with and actually done, and so on whatever can be reached further, or apprehended more.  
Nothing is created in vain, nor yet should lie still and remain to no Purpose, but the same should answer the very Ends for which each thing was made and ordained. This is to be observed, not only in natural and common things, but necessarily and more especially in eternal and spiritual things, and so we should press unto the Mark of the high calling. God hath created and left us in such a State as to prove whether we will do that to which he hath already enabled us, and doth require. If we do not, it is at our Fault and Peril, and we shall be subject unto Loss and Misery. But yet the Eyes which were made to see, should and may see; the Ears to hear; and who have Hearts and Understandings given to perceive, they may perceive, Deut. 29. 4. As Men profess themselves to be Servants of the most high God, so they should do his revealed Will, and perform what he hath said in his standing and written Word, by which he now speaketh from Heaven, all one as if we heard outwardly his Voice. And then they should take hold of the Skirt of their Neighbours, and cause them to go and hear the Word of the Lord. Using the like Endeavour and Persuasion drawn only from divine Arguments and Considerations, as the wicked, and Companions in Sin, do entice one another by their Arts and Means: Yea, and they should so lay hold of them that they shall not go back unless they rend some Piece of their Garments, that they may as it were be compelled, Luke 14. 25. to their own Good and Salvation; that if they will still refuse and give back, it may be with greater Difficulty and Striving: And if they do resist the first or second Importunity, yet by continual ask and putting in Mind, the ungodly and wicked may be wearied, Luke 18. 5. till they first hear, and then they will come to receive and yield unto the Words of eternal Life. Then the Eyes of the Blind shall be opened, and the Ears of the Deaf shall be unstopped, Isa. 35. 5. They also that erred in Spirit shall come to Understanding, and they that murmured shall learn Doctrine, Isa. 29. 24. However, at first this may be esteemed uncivil and troublesome to the Neighbourhood and Community, yet is very consistent and agreeable with the Welfare and Happiness of Mankind, for many to join together and severally, that it may be no strange nor singular thing, to endeavour in all good Conscience, and the greatest Earnestness to bring People off from Ignorance, Sloth and Deadness in Sin, to Knowledge, be doing good and the spiritual Life; that coming out of carnal Security, they may discern and follow the things which belong to their Peace, and thence 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.  
Ye that make Mention of the Lord; keep not Silence; And give him no Rest till he make Jerusalem a Praise in the Earth, Isa. 62. 6, 7. So we are to do the like, and endeavour, what we can, to gather the People, and make them meet and ready, a People prepared for the Lord. Each Master of a Family may order the Word of Exhortation and Instruction to be read unto his whole House: Or where he is backward or negligent, than the Wife of his Bosom, or a Son, or a Servant who is rightly disposed towards God, they ought to give the House no Rest, but be urgent and importunate till it be made known unto, and understood by them. That as our God hath given Precept upon Precept, Precept upon Precept, Line upon Line, Line upon Line, here a little and there a little, Isa. 28. 10. It being doubly ranked, and several times enforced, yea, and repeated over and over: So it is to be continually inculcated till it hath gotten the Victory over all rebellious and stubborn Hearts.  
And when this or the like Method is used (as the Spirit shall direct or incline) in our own Nation and every Part thereof, we may assuredly gather, Acts 16. 10. that God hath called us to preach the Gospel unto others. Surely the Isles shall wait for me, and the Ships of Tarshish first, to bring thy Sons from far, their Silver and Gold with them, unto the Name of the Lord thy God, And to the holy one of Israel, because he hath glorified thee. And the Sons of Strangers shall build up thy Walls, and their Kings shall minister unto thee, Isa. 60. 9, 10. It hath been the Way and Method of God's gracious dealing towards the Children of Men, to help towards their Good by little and little, to bring them on from less to greater, and still to make  and increase, Psal. 115. 14. their Condition. Who first laid the Foundations of the Earth, and ordained the gathering together of Waters; who settled the habitable Parts of the Earth, and divided Country from Country by Rivers, Seas, and Rocks, he could have made it all one Continent and Plain: Who gave Life and Motion in such a Degree as now the doth, he might have raised it to what Pitch of Activity and Speed he pleased: By the same Power we might have been made to walk on the Waters, or to ride on an Horse through the Deep. But he hath established things in wonderful Wisdom and Counsel for great and excellent Ends, even in those which seem ordinary and common. Seeing many things, but thou observest not, Isa. 42. 20. As God made every thing, so he gave Man that Skill and Knowledge to build Boats and Vessels for the Water, and to send forth from one Place to another. Now consider the utmost End and Design of Navigation, whether to keep Intercourse and Correspondence with other Nations, Desire of Gain and their Commodities, or to maintain the busy Nature of Man in Employment: Yet there is one thing greater than all; that is, to bring down God from above by the Word of Faith, which we preach; that People may be more acquainted with him, to give them Knowledge of Salvation, and tell them of the greater Communion and gathering together of his People, which shortly will be more than hath been ever since the World began; and in the mean while all things are to be done which may hasten and make ready towards the Accomplishment thereof: To make known the things which belong to their Peace, and their eternal Exaltation and Happiness, which is more than all the Gold of Ophir. To assure them that they shall, and tell them the Way how they may live blessed for ever, which is more than the best temporal Livelihood: This is the best Use and End of Navigation.  
If we did look up and could see the Heavens opened, that vast and wide Place to which the great and wide Sea is not so much as a small single Pool of Water is now to the whole Ocean. Every thing above is so astonishing, that all the Wonders of the Deep are not so much as the purling of a little Brook or Stream. To see the King in his Beauty, and to behold the Land that is very far off, Isa. 33. 17. is infinitely more delightful than the Gaudiness of Eastern Emperors, or all the pleasant Places of all the Earth. Our Souls shall mount up there, after they have for some time dwelled in this earthly Cottage. They now are weary of, and get above all things here, and do apprehend the other by Faith which will be revealed in Sight and Enjoyment. God doth all things in his own Order. O that thou wouldst rend the Heavens, that thou wouldst come down, Isa. 64. 1. He might open and display his own Majesty, and make himself seen in his Glory; or he might infuse his Word and Spirit immediately into the Hearts of every Soul of every Nation under Heaven to give them Knowledge and Assurance that these things are so. But he hath spoken to the World by the Prophets, his Son, and Apostles, who lived in the Land of Judea, and others are to receive it from them, and to publish it forth throughout the World. Thus our Lord and Saviour gave Commission and Direction. And accordingly his Apostles did travel about on Horses and Ships unto the Places afar off to make known these things, and so their Words went out unto the End of the World. But we, according to his good and gracious Promises, do expect a more universal preaching of his Word, and sending of his Spirit. As He is the Confidence of all the Ends of the Earth, and of them that are are afar off upon the Sea, Psal. 65. 5. So he will manifest and make himself fully known unto them. Ourselves as yet know him by Faith, we hear of him with the Hearing of the Ear, we see it written of him, we understand and perceive from within, but the Words of Life and Knowledge may be sent and published unto others. By the Help of Ink and Paper we may speak to those whom we have not seen, and to the Nations afar off.  
Men and Brethren of every Country of the Earth, let me freely speak unto you of the Patriarch David, that he is both dead and buried: Whilst he lived, he ruled over one single Nation of small Extent, and he was likely to have been thrust from that by his Son Absolom, but the Lord sustained him. He had no foreign and new Conquests, nor did he enlarge Territories. Himself was not made the Head of the Heathen, nor did People whom he knew not, serve him. Therefore being a Prophet, and knowing that God had sworn with an Oath to him, that of the Fruit of his Loins according to the Flesh, God would raise up Christ to sit on his Throne; He seeing this before, spoke of the Kingdom of Christ, that it should extend over all: He shall have Dominion also from Sea to Sea, and from the River unto the Ends of the Earth, and so as is further said in the Seventy Second and Eightieth Psalms.  
Thou hast delivered me from the Strive of the People. It is the general Style of Prophecies to run in the Present or Preterpefect Tense; which saith things are ready or have been, when it speaks of things to come, which denotes the great Truth and Certainty thereof, that it will as really be as if it was at this present Moment, or had been already fulfilled. It is the Word and Promise of the high and lofty one, who inhabiteth Eternity, to whom all things are present and before him: Who sits above, and hath in his Power the Times and Seasons. He is above all Difference and Distinction of Times, but according to our Capacity and Understanding, he expresseth himself in this wise:  
Yet have I set my King upon my holy Hill of Zion. Ask of me and I shall give thee the Heathen for thine Inheritance, and the uttermost Parts of the Earth for thy Possession, Psal. 2. 6, 8. God hath established his Worship and Kingdom by little and little, and ordained that those who submit unto it, should do it freely. It was a considerable Time before he brought his first Begotten Son into the World, and then he endued him with such Power and Excellency, that others might believe on him as sent from God, and come to serve and honour him; for whoso doth honour the Son, he doth honour the Father also: All People had sufficient Reason and Invitation to come unto him, yet none is forced. His Throne was set up in the appointed Place, for the Law shall go forth of Zion, and the Word of the Lord from Jerusalem. Micah. 4. 2. Every Man or Woman that will, may be obedient to it. We are to fear the Name of the Lord, whom we have heard of; and we are to comply with his Will which is made known unto us. Herein is the Kingdom of God superior and different from that of Men; for we ought to obey him that is invisible before those whom our Eyes see. And it was never known nor heard of among the Children of Men, that those did exercise Authority whom none of their Subjects ever saw. God is a Spirit, and is manifested unto and in our Spirits, and he is also evident to the outward Eye; for this sees the things which his Hands hath made. Ourselves do inhabit in and discern the Temple wherein also he dwells, and which he fills with his Presence. Heaven is his Throne, and the Earth is his Footstool: So that we have as great Assurance that the Lord is King, as that there are Governors over such particular Nations, or as a Son is assured that he had a Father, or a Servant that he hath a Master: And there should arise the same continued Obligation of Duty towards our God, as is actually given to those earthly Relations, according to what is written, Unto thee lift I up mine Eyes, O thou that dwellest in the Heavens. Behold, as the Servants look unto the Hand of their Masters, and as the Eyes of a Maiden unto the Hand of her Mistress: So our Eyes wait upon the Lord our God, until that he have Mercy upon us, Psal. 123. 1, 2. A Son honoureth his Father, and a Servant his Master: If then I be a Father, where is mine Honour, and if I be a Master, where is my Fear, saith the Lord of Hosts? Mal. 1. 6. which is the most reasonable and natural thing in the World; for in him we live, and move, and have our Being; as certain also of your own Poets have said, for we are also his Offspring: For as much then as we are the Offspring of God, we ought in all Times and in all Places to give all Honour and Obedience unto him. And so accordingly we should, if we had the Knowledge, and did not forget God that form us, nor receive in wrong Prejudices and false Apprehensions of his supreme and most excellent Being. Our Ignorance, Corruption, and Satan's Temptation make us turn aside, and then some strange Imaginations make us unwilling to return. All which might be discovered to be Falsehood, Mistake, and Error so soon as they are fully known.  
Where God calls unto the Children of Men, they struggle and give backwards, and are not willing to come, and this is the Strive of the People. This Manner of Speech is not intended of Heathens, and such as have not known nor heard of God (for they are expressed afterwards) but it is meant of those who go under the Name of Israelites, whom he vouchsafes to style his own People. These have some Faith and Knowledge, but it is dark and imperfect; they conceive somewhat of God, but it is Error and Falsehood; they apprehend somewhat of his Law, but not fully; and thence comes to be in them an evil Heart of standing off from God. The general Deceivableness of Heart which keeps them off (for there is a Thousand Kind of little Surmises, which may be answered in like manner) is here reduced unto these Three Particulars.  

1. They think, that themselves are as it were forced unto Obedience, and they do not love to be compelled against their Will.  
2. Some imagine that they have so grievously offended God that they dare not to come.  
3. Which is the principal Reason of all, the Generality of People think, that if they submit presently unto the Obedience of God, they shall be Losers, and disappointed of so much Pleasure, Profit, and Conveniency in the mean while: They shall miss of so much imagined Happiness, and fall into Sourness and Misery.   
If these Three Points can be cleared, and the Heart of Man throughly satisfied as to each of them, than it is just and equal that he should not defer one Moment longer, but turn immediately unto the Lord their God.   

CHAP. II. Here that Proposition is at Large discussed, That People are not forced and compelled to the Obedience of God, but they are left herein to their own free Choice or Refusal.  
FOR the first, Cannot they imagine, That if it was the Mind of God, that any should be compelled to his Service, could not he have brought the whole World unto his Obedience before this Time, when they have continued for some Thousands of Years in their Iniquity and Transgression? He, who fashioneth their Hearts alike, Psal. 33. 15. and knoweth our Frame, Psal. 103. 14. could also have put into us the same instant Necessity and Inclination to his Worship and Service, as to our Meat and Drink, that without it we should grow faint and perish. He could have determined the Powers of Soul only one Way, as in Brutes, and have moved them towards his Law and Will, as they are carried by Instinct to natural and sensible things; he could have implanted into every one that strong Desire of following the thing that good is, as after Life and Breath; and they should abhor and flee from Evil with the like Care and Earnestness as from Death and Destruction. He could have so hedged up all our Ways, that it were not possible to go from him, if we were never so eagerly bend on Backsliding, no more than we can now get out of a strong Prison. He might have so compassed us in of every Side, that we could not avoid fulfilling his Command, no more than any one doth now escape from under a Guard. Neither can we hid from him who is every where and in all Places. He might give us as sensible Evidence of his taking Knowledge of all our Ways, as a King doth of any Treason committed in his Presence, for which we should incur his severe Wrath immediately. Verily thou art art a God that hidest thyself, O God of Israel, the Saviour, Isa. 45. 15. and so hast done ever since the World began, to see what the Children of Men will do. God hath discovered himself no more than what was necessary for to exercise our Faith and Trial. He hath just made known his Name and Power amongst Men; but further, it is left unto them how they will carry themselves towards the Lord, their Strength and Redeemer.  
It is a wonderful thing to consider, how the God who made and filleth, and is all things, should yet be so little manifested unto Men! That he who is all Brightness and Glory, should not be seen among us. That he who made and fashioned us, in whom we live and move and have our Being, should not be perceived by us: That when he filleth Heaven and Earth with his Presence, yet any should live without God in the World. Surely Darkness hath covered the Earth, and gross Darkness the People. The Sun gives Light upon it by Day, and the Moon by Night, and yet there is a greater Darkness round about which the dull Element perceives not, there is yet a worse and greater Obscurity in those who see and walk therein. Strange! that it should not be yet universally fulfilled in all People. At that Day shall a Man look to his Maker, and his Eyes shall have Respect unto the holy One of Israel, Isa. 17. 7. for he might see him with the Eyes of his Understanding being enlightened, all one as he doth with his bodily Eye, see the Works of God, and the Earth which we tread on. By the Air which a Man breaths and moves in, he might have a Sense and Resemblance of him who is invisible; who doth also beset him behind and before, and is with him in his going out and coming in, and is acquainted with all his Ways. There is no going from his Spirit and Presence. If I ascend up into Heaven, thou art there: If I make my Bed in Hell, behold, thou art there: If I take the Wings of the Morning, and dwell in the uttermost Parts of the Sea, even there shall thy Hand lead me, and thy Right Hand shall hold me, Psal. 139. 8, 9, 10. And so he doth equally in the narrow Places of our Abode. Whether we be on a Journey, or a walking in our Chamber, or in the lower Parts of our House, whether we be alone or in Company, God is all along present with us, but through Imperfection the Soul is not well intent on several things together, and his Creatures too often make us forget the Creator. As we behold them, we are unmindful of him that is invisible; their Talk and Discourse too often make us not think of his Word and Law. Nevertheless, these Failings might be rectified, and we might have a continual Sense of him and of his Commandments, that we might not fall nor offend. But here it is to be admired, that when there are so many things to bring to the knowledge and Remembrance of our God, yet Mankind for several Generations, should be so sottishly ignorant and unmindful of him. Every thing we see, taste, and handle, is his Work and Creature, which should renew the Sense of the Creator; yet all these are made an Occasion to forget him, the least conceiving or inward reasoning would instantly have led up to the Apprehension of him. That it must be some one who made all these things; for even as to the Houses which we inhabit, we must conclude that some one did build them, though it was before we were born: And so this great House of the World must needs have been framed by him who built all things; and he that built all things is God. Through Faith we understand that the Worlds were framed by the Word of God, so that things which are seen, were not made of things which do appear, Heb. 11. 3. The Heavens continue standing as they were from the Days of the Creation, yet that once was, and must needs have been. But then further, the very Continuance and upholding of the things created, doth most plainly demonstrate this eternal Power and Godhead. For I lift up my Hand to Heaven and say, I live for ever, Deut. 32. 40. This may be clearly seen, for the vast Roof of the Sky is kept up without any mighty Beams or Pillars. He stretcheth forth the North over the empty Place, and hangeth the Earth upon nothing; but than it abides only by his Support. He upholds all things by the Word of his Power. He forms and gives Life and Breath to the several things therein. They are born, move a little between, and then they die one after another. Hereby, giving us to signify that himself alone is eternal and immortal, without Beginning or any Ending. They increase, fade, and decay, which is a manifest Token of Difference from his own infinite Perfection, Fullness, and Unchangeableness. They are divided and separated from one another, which again distinguishes from him who is all in all, whose Spirit filleth the World. They are very little and small, which is another Diversity from his infinite Greatness. They are contemptible and weak, wherefore to him alone belongs all Honour, Glory, Power and Strength: He hath showed himself to be the Lord and a jealous God, by the very Frame of things, which have been as it were of set Purpose so contrived, that they should not draw off the least Glory, Excellency, and Admiration from the great Creator and supreme Majesty of Heaven and Earth.  
How all these have been abused and stifled by the most detestable Ignorance and Folly, by the utmost Malice and Perverseness of Mankind, and by the manifold Devices of Satan, and by sundry other Ways, will be one Day particularly disclosed, when all things shall be reckoned up in order as they have been done and transacted in this Earth. Things have been turned and perverted just contrary to what they were first intended. O strange Sottishness and Blindness! O wicked Folly! There is a Rehearsal of it throughout the Thirty Second Chapter of Deuteronomy; and the Reason of all may be somewhat understood from the Twentieth Verse, And he said I will hid my Face from them, I will see what their End shall be, for they are a very froward Generation, Children in whom is no Faith. If God did not hid himself, or if they had but Faith still to apprehend him, it is impossible that Mankind should be so unmindful or negligent of the things pertaining to him.  
For they who are thankful for common Mercies and daily Benefits, and catch at every little thing; if these did clearly apprehend how all things are God's, and themselves have from him whatever they enjoy, they would also give the same continual Thanks unto him, and having this Earnest and Pledge, they would seek diligently after the great things of God. Who admire at every little Novelty, they would much more be astonished at the Wonders of his Majesty. Who are so careful to please their Superiors according to the Flesh, lest they should receive Injury or Oppression; and also they are sincere and loving towards them, if they receive Good and Benefits from them; these same People would be alike obedient and fearful to displease the Lord their Maker, unto whom the Inhabitants of the Earth are but as Grasshoppers, or a Compapany of creeping Worms. If we were made alike throughly sensible that as God doth good, so he can punish more than one Man doth to another, there would be the like Reverence and Awe unto him. It is certain that he doth give us already whatever we enjoy, and is not that which we have constantly; even from our Youth up, more than those little Additions of Kindness we have now and then from another, and consequently such do require greater Gratitude and Love. And then what he is further pleased to promise, doth not that infinitely exwhatever can be thought of, or named, or ceded had here: May we not wisely and with Advantage renounce what now might be had, if it doth hinder from the Hope and Expectation of that, as that same Word (which makes known the great Salvation, and the Means how to obtain it) doth expressly declare. One might run over many Particulars which would manifestly show, That if the things of God were really believed and considered of, there would be the same, yea, more earnest Care and Labour after them, than after the things of this Earth. And we should perform our Duty to him in all things which he requires of us, as we give Honour and do Offices one to another.  
But this hidden Mystery of the Kingdom of God, and of the Divine Dispensation, hath puzzled the Understandings and Actings of Men. Indeed Man hath a confused apprehension of things, but he knows little distinctly, and acts yet worse towards his Maker. Either he doth not know, or not believe, or he is inconstant, and imperfect as to both. Or when he knows the hindrances, he wilfully gives way, and is kept off by them; and when he sees the Temptations, he doth yield unto them; or an unseen Enemy fills him with imaginations and excuses, and a deceived heart hath turned him aside, Isa. 44. 20. We should be exceeding careful about our Understanding, to have it informed with true and right Thoughts. If we may rightly apprehend the Dispensation of God's Kingdom, and the Nature of things before us, which pertain to us. It is called the Mystery of the Kingdom; and therefore we should Pray for the Spirit to search and unfold it, to get it throughly known and revealed. If we may use such a familiar comparison, that as by the like Arts and Policy Men get a temporal Kingdom, Preferment and Riches; so we might endeavour after those things above. Which is done by Knowledge, Industry, and a resolute putting forth. The first instructs in the right way, the others set a going and moving forwards. We should first Pray, and seek unto God, That he would lead us forth by the right way, that we may go to the City of Habitation, Psal. 107. 7. and so in all our Works and Labour in order thereto. And then it may be observed how things are established, and also to be had upon foregoing means. Here it behoves to learn diligently, and to know exactly what are the true and right means; for want of which so many do miscarry in their Designs and Enterprises, as ourselves do perceive afterwards; which if throughly known before, the thing might have been accomplished. And also we must understand what means are Just, or not, lawful or unlawful; for we are to confine ourselves only unto the first, and avoid the other. For I the Lord love Judgement, I hate Robbery for Burnt-offering, and I will direct their work in Truth, Isa. 61. 8. 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. And therefore we are to refrain from all manner of sin, nor to use any indirect Art or Guile: But if any such is offered or suggested, it is to be looked upon as a Temptation of Satan, to hinder or delay the Work, and to make us part with our Integrity. There is near the same Connexion and Establishment of all things throughout the whole Creation; and as we see the good things of the Earth are had by Wisdom, honest Labour and Diligence. So we are to have Grace and Knowledge that we may obtain the heavenly good things, and so seek diligently after them. The Kingdom of Heaven suffereth Violence, and the violent take it by force. Only he who now letteth, will let, until he be taken out of the Way, 2 Thess. 2. 7. And as he hinders all that he can, so we should watchfully observe his Devices in order to frustrate and defeat them. When we have fully heard what promotes and helps us forward to eternal Happiness; this we are to do with all our Might and Power, and also we should decline what hinders, or resolutely work contrary to that: Even from the Resistances of Satan, we may get Strength and advance further. It may be so overruled and ordered, that the Light which he would seek to put out, may shine yet more abroad; that the Truth which he would stifle or wrap up may be yet more displayed; that all his Devices may fall back upon himself, and he may lose by what he thought would promote his Kingdom. So they shall make their own Tongue to fall upon themselves, all that see them shall flee away, Psal. 64. 8. for it would be a strange and marvellous thing, that if People were fully sensible that such an in visible Enemy (who acts by visible Instruments) would deprive and hinder them of so much good, and deceive into Evil and Misery, and yet they should give way unto him. Is there an Instance of this to be found in common Life? That Men should hate their Friends and love their Enemies; especially when the last appear barefaced as such. Indeed when there is Disguise, Flattery, and concealing, it may be after that Manner, but it cannot so be when they openly design nothing but Death and Destruction, and to defeat them of such an exceeding Good and Reward. And yet such are all the Methods of Satan, of whatever Nature and Kind they be; whether direct Opposition or keeping back, whether it be by way of Excuse or Imagination, as indeed all Excuses might at first be suspected by Christian Knowledge and discerning; because we are forewarned in the Word of God, that they keep off from coming unto him, and into the Way of his Commandments. Those invited to the great Supper, did all, with one Consent, begin to make Excuse, Luke 14. 18. Now it is plain and obvious, and understood by any one that where People shift, and would excuse themselves, there is an Unwillingness. But the Phrase of the obedient Servant is, I will run the Way of thy Commandments, Psal. 114. 32. which denotes Readiness and Speed in the same.  
The several Actions and Passages of our Life do either lead towards Heaven, they are a standing still, or a going backwards. They either increase our Reward, or they do nothing towards it, or they render us liable to Punishment. Now the standing still and doing nothing, sinks down to the place of unprofitable Servants; for it is contrary to the Will of our Master, who would have us to be trading to his use. He seems to be gone afar off, that he may require an Account, though even now he standeth at the door, and is near to every one of us. He hath withdrawn himself out of our sight, and yet he beholds what we do, though we do not so much regard him; because we see him not. In all things pertaining to God it is left to us whether we will freely and willingly do the same, or leave them undone.  
The Law given us was ordered to be written in a Book; and now it may be seen whether Men will take notice, and do thereafter. As for that Law engraven in the Heart, it may be either stifled through Sloth or Negligence, or it may be cherished and furthered by giving heed thereunto, and acting accordingly, and seeking further into it. God might have put into Man as strong an inclination to Read in his Book, as he hath a Natural Desire to behold the Light of the Sun, and the same constant steadiness to observe the Words of his Law, as to Eat, Drink, and Sleep, and observe the common Rules and Measures of Life. He might have given such a lively Sense of his Promises and Threaten, as any King now doth of his Rewards and Punishments; so that all People should have been equally, yea infinitely more concerned to have the one and eschew the other. He might have so inculcated and enforced his Commands, that they should be had in continual remembrance; and there should have been the like constant Care and Caution to keep them, as to preserve ourselves in Health, and as we avoid bodily. Hurt or Sickness. The like watchfulness might have been in all, as is now in some peculiar People. Even the Multitude and Generality might be led with the same bent and inclination, to live always according to his Statutes, as now they have to follow their own ways. His Laws are set before us by his Servants the Prophets, Dan. 9 10. And in the phrase of another, who spoke by the same Divine Spirit, Whether they will hear, or whether they will forbear, Ezek. 2. 5. which denotes liberty and freedom of Obedience or Refusal. As God did formerly suffer all Nations to walk in their own ways, so now having made known his Mind and Will, they are further proved whether they will receive the knowledge of it, and do thereafter. He hath discovered himself so far to the World by what is already revealed and made known, that they should seek after him yet further. His Truth is thus far manifest to the generality of Mankind, that they also should learn and inquire after it. That the residue of Men might seek after the Lord, and all the Gentiles upon whom my Name is called, saith the Lord, who doth all these things, Acts 15. 17. Still there must be some act and endeavour in Man. There must be both a willingness and compliance in him to accept of what God hath done for him. Agreeable hereunto is the whole Divine Revelation, and that form of Speech our Saviour makes use of in reference to himself and his Disciples, He that receiveth you receiveth me; and he that receiveth me, receiveth him that sent me, Mat. 10. 40. And he that despiseth you, despiseth me, Luke 10. 10. The one is a willing Act, and the other a wilful Refusal. So his Servant John speaketh unto the World, He which is filthy, let him be filthy still; and he that is Righteous, let him be Righteous still, Rev. 22. 11. Not that it is the Mind of God that any one should continue in his wickedness; for he hath no pleasure in the death of a sinner, but rather that he turn and live. But after former Calls there comes this kind of Speech, That such an one may choose; he may do what he will, for God seems to cast him off; and this makes People the more willing to come, as we have an Example hereof in Judges 10. 13, 14, 15. As on the other hand when things are proffered and seem to be made easy, they contemn it, and do keep off.  
The whole History of the Church ever since the World began, and also the Method of his Spiritual Dispensation doth plainly show that all Men are left to their free Liberty and Choice whether they will serve God or not: And if it seem Evil unto you to serve the Lord, choose you this day whom you will serve; whether the Gods which your Fathers served: but as for me and my House, we will serve the Lord, Joshua 24. 15. If thou dost well, shalt not thou be accepted? and if thou dost not well, sin lieth at the door, Gen. 4. 7.  
Truly God is the great King over all the Earth, and he hath Right to Rule over all its Inhabitants. He is the Lord and Governor of the World; and it is meet that he should exercise Authority, and receive Homage from all things which he hath made: How much more from such a small spot, and little part of his Creation, as the Earth is? Every one who doth in the least consider, must acknowledge God's Dominion most just and due in the general; for ourselves assent unto that Honour and Obedience which are given to those several Relations of King, Father and Master: Whereas those according to the flesh, and our own Fellow-Creatures, are not so much in comparison of the high and lofty One, as a single dust of the Balance is to the whole Fabric of the World; or as a drop of a Bucket to the Sea, or as a single Grasshopper is to all the Creatures that have Life and Breath: So there should not be the least grudging at his Superiority and Regining over us. And as ourselves like to have things done readily and cheerfully, so likewise it is reasonable that God should expect the same of us. Thy People shall be willing in the day of thy Power, Psal. 110. 3. God is the same from all Eternity, and hath at all times the very same Power; for he can do all things, and whatsoever he pleases. But as it is said in another place, Many a time turned he his Anger away, and did not stir up all his Wrath, Psal. 78. 38. So likewise he hath not yet in this Earth, nor doth now exert all his Power and Might. Indeed sometimes he doth make a little more than ordinary manifestation thereof, as in those Signs and Wonders which he wrought of Old Time; and then we hear what effect they had; for they did cause an impression upon the Minds of People; and they were for the time Reverend, Submissive, and Obedient towards God. He might have continued the like tokens among them, and have given them a succession of more, which also should have spoken as sensibly unto them as out of the Cloudy Pillar, That it was because they kept not his Laws which he gave them. These things were done once or twice in the several Generations that passed through here; not to every Generation, but to those in former time, that they might tell their Children to come, to see if they would be persuaded to keep his Statutes, and observe his Laws by what they heard God visibly did amongst their Forefathers. Those Miracles, were soon over, and did not remain long among them: To prove whether the Remembrance would have the like effect, as when they were present and before the Faces of People. Who were overawed by the sight of such dreadful Things, might still call to mind the same, and perform a free and ready Service. And so as they did look back, and had heard of the things done heretofore; so we now living may likewise reflect on the same. And we who now stand in these latter days on the Earth, may look forward to what may be in our time, and in the Generations following.  
When God shall yet in a more extraordinary manner than since the beginning of the World, or Man was Created on the Earth, Bow the Heavens and come down, declare his Power and Presence in a much more visible and eminent manner than ever of old time; when the Lord God shall dwell amongst us, and Reign before his Ancients Gloriously.  
Who would not fear and obey thee, O King of Nations? forasmuch as thou containest all the good and excellency which is any where to be found amongst the best and wisest of the Sons of Men. For thou first gavest unto them what is now loved and honoured in them. And therefore more Reverence, and Love, and Thanksgiving, and good Will belong unto thee, of whom are all things. Thou didst therefore communicate a light and imperfect measure of Good unto the best of Men; lest they should draw off from looking on thee, who art All in all.  
When God himself shall come and appear, even the Rebellious also shall submit unto him; for they shall be overawed with his Majesty and Greatness; and they shall be likewise persuaded thereunto by his Goodness and Truth. The desire of all Nations shall come, and he shall so clearly manifest himself to be indeed what he hath revealed himself, Loving unto every Man; He doth good, and filleth our Souls with Food and Gladness: when this is throughly known, than all former Prejudices and Aversation against him shall vanish, and be utterly done away. In that day shall this Song be Sung by his Elect and peculiar People, This is the Lord whom we have waited for; and others shall be astonished and confounded within themselves, how it came to pass that they should either despise or conceive evil Thoughts against him. They shall by't their Tongues for Indignation, which did utter hard Speeches against his Majesty. The Lord and his Saints shall convince them of their ungodly deeds, Judas 15. and they shall be so vexed within themselves, that they would even of their own accord cut off both their Hands and their Feet which did offend, and were instrumental to commit Iniquity, and cast them into the fire. Truly, God is good to Israel, even to such as are of a clean heart, Psal. 73. 1. He shall more plainly demonstrate himself to be thus, than that the Sun doth now give Light to the lower World, or that he gives Rain which wets and moistens the Earth. He shall sensibly manifest himself to be agreeable unto our Nature. He is suitable unto, and shall most fully satisfy every Desire in the Soul of Man. Stretch out your Understanding every way conceive to the utmost, more than is possible to utter; whatever you want or would have, our God shall be yet more unto us.  
This was somewhat discerned before by those who were of a pure Heart. They had a little Taste and foreconception of his Goodness. The more they did search into it, the more they did find and were satisfied therein. But the Generality of Mankind were willingly ignorant of this. They did not like to receive God into their Knowledge, nor seek after and understand his Nature and Properties. Thence came to be in them an evil Heart of Forgetfulness and Aversation towards him, for they could not be unmindful, nor yet have any Estrangedness, had they known him. How is it possible to forget him who created all things, and is all in all, who filleth Heaven and Earth with his Presence? How can any one refuse the desiring of him who is the chief and only Good: From whom is derived all that is really profitable and truly sweet unto us? Who even now is kind, and poureth down his Benefits upon us, but hath reserved for us greater and more enduring things. The things present do justly require our Praise and Acknowledgement; but the things to come do call for our Obedience and Duty. We should even now speak out of what we have, and do something for God, in Expectation of what we shall be Partakers. That we should show forth the utmost  towards him now we are in the Way, and he hath put us in a Capacity to do it. We may by Faith apprehend, and fully rest in what he promises, so it is our Wisdom, and will be our Advantage to give all Readiness to perform what he doth require of us. Wherefore Beloved, seeing that ye look for such things, be diligent that ye may be found of him without Spot and blameless, 2 Pet. 3. 14. Such Wages and Reward are sufficient to put upon doing every Tittle of our Duty, to cleanse ourselves that we may be meet Partakers, and when we have done all, we come short; for our Services are in no wise proportionable to the expected Recompense. Not the Thousandth Part thereof could have been thought of and expected, unless God had been pleased to make known and promise it; and still we are to wait what he of his own good Pleasure will do for his Creatures.  
There are many Considerations, which also should make us willing in the Day of his Grace and Forbearance, as we shall certainly be in the Day of his Power. If we would now understand what we shall then be sensible of, we should even at this present Time do after the required Manner, for the very same Reasons, as we shall then wish we had done it. What prevails upon his own peculiar People to do such and such things, would do the same as to others, for they also are Men of the same Passions and Inclinations, but these were governed and rectified by the Knowledge and Grace of our Lord Jesus Christ. Even we should move and press earnestly to the Mark of the high Calling, if we would further receive and attend unto what would quicken us from within. Paul did labour more abundantly than the other Apostles, because of the greater Degree of Grace which was in him, Grace is an active Principle, and stirs up to be continually doing the Will of God. Yea, there is the like Inclination towards the same in the Soul, as the Body hath after Meat and Drink. Blessed are they which do hunger and thirst after Righteousness, for they shall be filled, Mat. 5. 6. When there is the same earnest Appetite after all the things of God, expressed by that one Word of Righteousness, as others have after the Increase and full Enjoyment of their Corn and Wine, here is an assured Promise of obtaining and of full Satisfaction.  
Now an earnest Desire (unless it be suppressed by Sloth or Negligence) puts upon Action, and using the Means to obtain; for in Desire there is Torment, and we must do something to be freed from that, or else seek to quiet and stupefy it. Again, This same Desire commonly points out and shows some future and distant Good, which may be had upon such things to be done before; and also there is a Want in the Soul of the same thing, which is suitable unto her Nature. We were therefore put in an imperfect Condition, that we might ascend up and labour after what is further set before us. There is such a Sense and Consciousness of this in Mankind, that they do actually endeavour to embetter their present Condition where there is any Probability and Likelihood, and where they do not, it is through wretched Sloth or dull Ignorance. In this the rational Creatures differ from brute Beasts; for these only live to eat and labour: They just breath and are not sensible of more. Whereas Man acts after, and can conceive things more excellent. Now if there be the like Assurance and Certainty to obtain them as the things before us, than it is a reasonable Inference, That there should be a like and greater Endeavour, because of their infinitely more Worth and longer Continuance. The greatest worldly Good doth not satisfy when had, and of this we must be certainly deprived in a short Time; whereas the heavenly good things are proportionable to our utmost Desires, and shall for ever remain. So that, was there but a doubtful Expectation of such great and enduring things (a Probability that they were, and a Possibility that they were not) yet one might give up, and leave these present things upon the alone Venture (if we may so speak) of those things to come. Whatever doth now pertain to us, and is had by us, doth utterly perish and come to nothing. They are all along passing by, and at length Man dies and is taken away from them. So the things of this World are no Foundation, for it slides away, and also ourselves are decaying. Now if there was no more, how come in those Desires after continuing and durable things? When we see every thing passeth away, wherefore do we even now covet after what remains? When ourselves are continually dying, why do we thirst after Immortality? And since we do, Day by Day, haste to that State where we seem to cease to be, what means that earnest Inclination to have a Being for ever? There is a strong Persuasion and assured Confidence that we shall not die, or rather, Thy dead Men shall live, together with my dead Body shall they arise, Isa. 26. 19 But we shall only be removed into another Place, or stand here again in these later Days upon the Earth, when both ourselves and this Place also shall be changed into a more glorious and abiding Condition. That very Knowledge and Desire implanted into our Nature, of more than is perceived or can be had here, doth most clearly demonstrate that there are real things to which it doth relate. It being so firmly riveted and grafted in, doth plainly show that it came from the Author of our Nature: Even he who made us, hath so ordained us; who created the Flesh, did also form the Spirit. And as that is established to have a Sense of things sensible, so this hath a Knowledge and Conception of things spiritual. As that tastes and sees the things present, so the Soul doth as evidently perceive and apprehend things to come. And this would equally appear in all People, if they did in like manner put forth the Powers of their Soul towards divine and heavenly things, as the Instruments and Members of Body are employed about the things of the Earth. Then shall we know if we follow on to know the Lord, Hos. 6. 3. First know somewhat of his infinite and glorious Godhead, and then how he hath created and established things. Also in ourselves is implanted a Power and Capacity to arrive at the Knowledge of them.  
It is superfluous to bring many Arguments to prove the things which are true and real already; but yet because they are concealed and hidden, by searching they may be found out: when the Evidence of things not seen is brought forth, it makes as if they were seen. So we find in ordinary Cases, that in a matter of Fact done heretofore, or in a distant Place, it is as nothing to us; but when it is declared and told unto us by certain faithful Witnesses, it is in a manner present, and as if we saw it with our Eyes. Thus it is of historical Matters and common things done in the World: So it is likewise of God's wonderful Acts done in former Generations, the Miracles and Signs wrought by Christ and his Apostles which are conveyed down unto us a●…er the same manner, as public Records, which are either written, or one Generation tells to another. Now the first is the more certain Way, because that remains when the Voice and Sound of the Mouth perishes in the Utterance, and many times is forgotten. There is the express Order of Almighty God, Isa. 30. 8. that these things be written. Hence his Word is called Scripture, that is, a Writing, and is so noted in a Book, that it may be for the Time to come for ever and ever.  
In which is a Declaration of God's Will unto Men, what he doth require of them, with a Rehearsal and Promises of what he hath already, and will yet do for them. Ourselves know what we intent to do such a Time hereafter, if we have Life, Power, the same Mind and Circumstances continue alike. Now he is the Everliving Almighty God, with whom is no Shadow of turning; who sits above, and hath the Disposal of all Times and Seasons; who governs and hath Power over all things; who knows all the Hearts of all the Sons of Men, the utmost which is or can be: Before whom all things, past, present, and to come, are the same. So what he hath said, shall most certainly be. For the Lord of Hosts hath purposed, and who shall disannul it, Isa. 14. 27. I will work and who shall let it? Isa. 43. 13. However, for a while Satan and his Instruments are suffered to resist and to try what they can to hinder, yet the Work of God cannot be utterly overthrown; for notwithstanding all the Malice and Opposition of Men or Devils, it will come to pass at the last. Hath he said, and shall it not come to pass? Yes assuredly; For that that is determined shall be done, Dan. 11. 36. For the Vision is yet, for an appointed Time, but at the End it shall speak and not lie: Though it tarry, wait for it; because it will surely come, it will not tarry, Hab. 2. 3. But in the mean while we are apt to stagger and distrust, because we do not see it fulfilled in our Generations. Whereas we are but of a short Time, and to him a Thousand Years are but as one Day, and he will have a suitable Space for fulfilling his great and glorious Work. For even the lesser things are done gradually and in Succession of Time. In this little Space and short Time, we do not find all things to be so as we are told of; yet nevertheless we are here so much ascertained of the less, as to build up a sure Trust and Confidence for the greater. And we shall be translated up thither, where it shall be said, As we have heard, so have we seen, Psal. 48. 8. when Faith shall be turned into Vision; the Substance of things not seen shall be the Remembrance how our God did promise and keep them out of Sight. But now he doth perform the same, and they are revealed with open Face. Therefore were they ordered to be future and unseen, to prove whether we would give Credence unto his Word: If we would be diligent in the Work of the Lord, expecting a Reward from him in his due Time. But if his great and good things were now present before us, and to be had as those things of this World now are, what snatching and running would there be after them? People would never think themselves too diligent and earnest. They would make haste and not delay the Time to keep God's Commandments. Had they a through and firm Persuasion of what he saith, Every Man shall receive his own Reward according to his own Labour, 1 Cor. 3. 8. Each Person would then try who shall most abound in the Work of the Lord. They would lay hold of every Opportunity for well-doing, if they might partake of his Acceptation and Recompense. They would call to mind what they had been heretofore a doing. To what End or to what Good were all the past Actions they had taken under the Sun? What am I at present better for having had or done this? And is there Expectation of any thing more? Will my heretofore serving divers Lusts and Pleasures make me happy now? Wherefore then do they not satisfy at this Moment? Why do they utterly vanish and disappear? How comes it to pass that Day by Day they cease to delight, and are less recreating? Surely, I have been mistaken all along. It is Happiness and Satisfaction which I desire, and they make a false Show thereof. It is Peace and Rest which I would endeavour at, and they leave behind Craving and Trouble.  
The sinful Profits of this World seem to be somewhat more enduring and real. But let us reflect upon them either Way, as, Soul, eat, drink and be merry. We will get so much and then enjoy ourselves according as the Phrase of the World is; or to please ourselves with keeping an Abundance as the covetous Mammonist doth. Yet still this is a mere conceit and a Reasonable Creature cannot be filled or satisfied with that, and here Psal. 49. 17, 18. lies express against him, For when he dieth, he shall carry nothing away, his Glory shall not descend after him. Though whilst he lived, he blessed his Soul. All the Service and Labour after Mammon is evidently determined within this short Time; and it stands in no stead at all further. Now an Account shall be demanded what we have done here? What Provision was made against the Time to come? What Foundation was laid in by good Works? Wherefore was all their Labour about perishing and temporal things? And not about the eternal which do remain? Every one is to give account for his Talon and how he improved it to the Glory of his Master; that he may receive Authority and Commendation proportionable. It shall be recompensed to every one according to what he hath done. Where was more done, there shall be a greater Reward: so that all the Actions of a Man tend as much to himself in that State, as what is done in the present Time. The unprofitable Servant is to be bound Hand and Foot, and to be cast into outer Darkness. Every one is called to work in the Vineyard; and if any one doth not come as soon as he is called (as those did in the Parable, Mat. 20.) himself must answer before Almighty God for the Refusal to obey his Commands. And also People do not attend nor rightly consider how they willingly deprive themselves of so much Wages and Recompense. Seeing that God hath revealed himself to be so bountiful and good a Master, Servants should show themselves accordingly unto him; and as it were, meet him in the Way of Righteousness. They are to strive who should run fastest; who shall perform their Work with a more willing and cheerful Mind; and to offer themselves who shall make the first Assault, or do such an Act of Duty; for even thus much is done for our Masters according to the Flesh. Is not God more gracious and better than they? Are not his Benefits as valuable? Ought not his Favour and  to be more esteemed?  
But his good things are to come; why, whatsoever we now have and enjoy, did first proceed from God and is his own. Man hath the Use of some things, but God hath the Propriety of all. But the greater things also will be actually present as those things now before us are; and then these present things shall be utterly done away. So they are upon equal, yea more Advantage than what is now before our Eyes. Tribulation, Anguish and self-Indignation will be upon every Soul that did neglect them for perishing Bubbles and empty Nothings: Which than they find, as before they might have learned, to come to nothing at all; for they were just had and passed by. And yet by the Nature of them, by the utmost Certainty and Reality of future and invisible things they might have been persuaded to seek diligently after them.  
For the same Word of Truth, which spoke of the one, hath told us of the other also. By the Word of the Lord were the Heavens made, Psal. 33. 6. And upholding all things by the Word of his Power, Heb. 1. 3. which hath created and given to each thing its Nature; and now connects and holds things fast together as they are The same Word saith, For behold, I create new Heavens, and a new Earth, Isa. 65. 17. so that as certainly as things now are, and stand after this manner as they do at present, they will be likewise so fulfilled as we are foretold of. Those gracious Promises in Isa. 45. 17, 18, 19 are confirmed with the like Reason, which is as it were inserted between them, viz. But Israel shall be saved in the Lord with an everlasting Salvation: Ye shall not be ashamed, nor confounded World without End. For thus saith the Lord that created the Heavens; God himself that form the Earth and made it; he hath established it, he created it not in vain: he form it to be inhabited, I am the Lord and there is none else. I have not spoken in secret, in a dark Place of the Earth: I said not unto the Seed of Jacob, seck ye me in vain: I the Lord speak Righteousness, I declare things that are right. Here is an Answer and full Satisfaction given to that common Question and Thought, what do People get by the Service of God? They expose themselves to prevent Self-denial and Labour, but what Recompense and Gain? For if others are diligent after worldly things, they do commonly obtain. But here we are assured of that which cannot be had in this World, To be saved with an everlasting Salvation. There is no present Return to exercise our Faith and Waiting. So that now we become liable to Shame and Disappointment by labouring for nothing: Yet what saith the Witness of God? Ye shall not be ashamed World without End. At long run it shall not be thus. At the End of Time it shall be otherwise; and this is ratified by what we now see, even his lesser Works are done for some Purpose, as in the Instance here assigned, the Earth was created to be inhabited. But here again Faith is exercised; for some things seem to be created in vain, and a Part of the Earth is not inhabited, as barren Mountains and the waste howling Wilderness; yet there are also Creatures of some Sorts, and God may have great Intents and Purposes herein, which we know not as yet, but shall know. He asserts himself by his Name, the Lord, to be ALMIGHTY, the chief and only Ruler, and none can control him; so that he will perform what he hath said. If one thinks within himself to do thus, or makes private Promises, there he may alter his Mind or Falsify and meet with no Discredit, but only from the Person to whom it was entrusted. But God declares out of the Thoughts of his Heart, and speaks out publicly to all the World, that neither the Seed of Jacob, nor any one who doth the Works of Abraham, or comes within the Covenant made to the Patriarches, shall seek him in vain. Again, He confirms it further by his righteous Nature, and declaring the things that are right. So we may be bold to say, that where in serving him we submit ourselves to present Loss or Labour, there God is pleased to speak in Righteousness; and thence we may assuredly gather, that he will render a Reward accordingly. But as he is gracious and bountiful, it will as much exceed our Works, as if one should give a Thousand Pounds to a Labourer, when he deserves no more than a Penny. God is not unrighteous to forget your Work and Labour of Love, Heb. 6. 10. He will take notice of every thing that is done purely for him. Thou tellest my Wander, put thou my Tears into thy Bottle: Are they not in thy Book, Psal. 56. 8. As he doth take Knowledge of every least Sin and Error; so likewise will he make up abundantly to us for all the Sorrow and Hardship we have sustained for him. A Book of Remembrance was written before him, for them that feared the Lord and thought on his Name, Mal. 3. 16. in which is recorded all the Reproaches they endured from the wicked, and also every right Work they have done with all the particular Circumstances thereof. The Apostle advises, Look to yourselves that we lose not those things which we have wrought, but that we receive a full Reward, 2 John 8. So the like Admonition may be given to those who are as yet unconverted and in a State of Sin, that they defer not one Moment longer to turn unto the Lord their God. For besides the Danger of being cut off in their Sins, and the Doubtfulness of gaining God's Favour and Acceptation; but if they should obtain, yet they deprive themselves of a greater Reward. Though the long and habituated Sinner may be saved, that is, only when he turns from all the Sins which he hath committed, and doth that which is lawful and right; yet it will be as by Fire, that is with Difficulty: However, he shall suffer Loss: That is, it would be better for him throughout all Eternity, if he had never continued in such a Course of Sin. What Fruit had ye then in those things whereof ye are now ashamed? Rom. 6. 21. There is no Benefit and Advantage in them. So likewise Time slides away, such Opportunities are irrevocably lost which might be improved to a blessed Eterntiy. So much might be done in the mean while towards building up a Mansion in the Heavens. The Foundation may in due time be laid; and upon this he may build Gold, Silver, precious Stones, Wood, Hay, Stubble: He may wisely contrive and do the best Works. Every Man's Works shall be made manifest, for the Day shall declare it, 1 Cor. 3. 13. The Light shall show of what Kind it is, and how it hath been wrought all along, even when it was in Beginning, and so till the Finishing thereof. It shall be strictly examined and surveyed, as Gold in the Fire, which purges away the Dross, when the pure Metal remains, and appears more excellent. If any Man's Work abide which he hath built thereupon, he shall receive a Reward, 1 Cor. 3. 14. If he hath been employed about enduring things, here is another Promise and Confirmation hereof.  
What Need of such abundant Mention and giving so full Assurance concerning a Reward? Why have we not a good God, who giveth us now all things richly to enjoy? May we not do something for him by way of Gratitude and Thankfulness for former Mercies, without Expectation of any thing more? Where is our Love and Ingenuity that we cannot act by the Principles of an excellent Nature, but must be led on by Mercenariness? Our Want and imperfection call for something more than we have already. But then we should desire somewhat which is worthy. It is Narrowness of Spirit and Ignorance of Mind to run so greedily after worldly and present Recompense, or to imagine more therein than really is. It is base Selfishness to do nothing but for the Sake of Profit in Case we are somewhat sufficient before. But seeing that most have not and they must live by Labour; and the Blessing and the Promise is, For thou shalt eat the Labour of thine Hands, happy shalt thou be and it shall be well with thee, Psal. 128. 2. there it may be honestly sought after and had. In every thing there is Trial (What is Man that thou shouldst try him every Moment!) And nevertheless it is further so ordained that the Servant of God may approve himself therein, and yet not be in Necessity of falling. There are the Wages of Iniquity and Unrighteousness, the Gifts of Satan, which are offered and had upon unlawful Means if they will decline from the Law of the most High, consent unto some Evil, and so fall down and worship the Author thereof: Whereas if they would keep their Integrity; continue whole and steadfast in his Covenant, God hath annexed further unto that a precious Promise and exceeding Reward.  
Who hath first given to him and it shall be recompensed to him again? For of him, and through him, and to him are all things, Rom. 11. 35, 36. He hath first furnished us with Means, and enabled with Power to perform whatever we do. He hath given Knowledge, Strength, Inclination and Impulse. It is done by his assisting and working Grace, and at his Command and Requiring. If I may use such a plain and common Phrase, lest it should be said, God is any thing beholden to his Creatures he doth give them such an overabundunt Requital, even before we had done what was our Duty to do. And what he is pleased to add further, is infinitely-beyond our, deserving, neither could we have any Expectation thereof unless himself had foretold us. By Faith Boasting is excluded, for Faith is the Gift of God, and also it apprehends things unutterable and so exceeding great that it is no more Virtue and Excellency to receive them, than stooping down to the Ground to take up a Diamond, or going half a Mile for a Bag of Gold and to have it for our Pains. The Prize set befors us doth yet exceed our utmost Endeavour after it. So that the having an Eye unto the Recompense of Reward, doth quite stop our Mouth and take away all manner of Boasting. For it is evident, when such exceeding great and precious Promises will scarce move us to Obedience; and where they do, yet not to perform it continually; much less should we have done such as is commanded if we had no Promises at all. Even in those things which we think we need not do, as in  Offerings and what we would do of our own Accord, There is a secret Hope and Expectation that God would take notice thereof: And a Thought doth arise, at least a Doubt and Staggering, whether if we were assured that he would not requite it but yet accept and be well-pleased with it, than the Trial would be whether we would still do the same only out of Love and Thankfulness, admitting it would further expose us to present Inconveniences and Trouble. Our Nature is either averse or sluggish that we have need of something to conquer and stir us up; first to bring us in, and then to quicken us in the right way. To move us to begin, and then to keep us continually in doing. Now to him that worketh is the Reward reckoned not of Grace but of Debt, Rom. 4. 4. So it is of one Man from another as may be gathered from Vers. 2. For if Abraham be justified by Works, he hath whereof to glory, but not before God. If one labours for another he is not beholden to him for Wages, for the Work is as profitable and beneficial to the one as Payment is to the other: But the Case is otherstise between God and us; for first he hath wrought all our Works in us, he brought us into Being, and hath fed us up hitherto: And one Way or another he hath prevented, assisted and directed in those things which more immediately relate unto him, though we are heedless as not to discern it, no more than we perceive how we live and move in him, which yet we do all along, that to him belongs all the Glory and Praise thereof. The utmost in Man is his Liberty of acting and working together with the Grace of God; but still he first implanted that Power and Ability; and when it turns towards Good, it was God and his Grace that weighed down the Scale, and overruled it unto the right and true Way.  
Alas! We are such small and finite Creatures, that the utmost we do is very little and next to nothing: For if the best Performances of the greatest and most diligent Saints on Earth be considered, what is their Righteousness unto him? Or what receives he of their Hands? Even they come short of what they might have done yet more, for they might have further improved their Talon. Therefore I say unto you, the Kingdom of God shall be taken from you and given to a Nation bringing forth the Fruits thereof, Mat. 21. 43. But since the preaching and Promulgation of the Gospel to the World no Nation hath yet brought forth such Fruits (God knows what will be done in the latter Days) as might be justly expected from it. Nothing hath been done answerable to the precious Truths contained therein. It was the Lord who gave the Word, who planted the Trees, but the Ground hath not brought forth suitable Increase thereof. The Husbandmen have not manured and dressed it as they should have done. And what Fruits have been, or shall at length spring up from it, Lord, thou hast but what is thine own: They are but living Instruments, all one as the Spade or Pruning Hook in the Hands of the Gardener; and at last the Work suffers Loss and Disadvantoge by Reason of those employed therein. If they do any thing rightly, it is of God that they do so, but the Weakness and Fault is of themselves only: God worketh in us both to will and to do: He hath showed us how; so that all things and all our Works are to be attributed to him only: He sits above and Christ at his Right Hand, expecting what his Servants will do for him; in like manner as till his Enemies are made his Footstool: Both which are consequent one to the other; for by means of his Servants he will overcome the rebellious and make them submit under him.  
The Lord looketh down from Heaven upon the Children of Men, to see if there were any that did understand and seek God, Psal. 14. 1. That did rightly apprehend the End of their Being in this World and did look after their Maker, that by the things known already did ascend yet further. That by what is known of God, did seek out yet more, if they could find out further Trace and Footsteps of this invisible Being. As his Way is in the Waters, he rideth upon the Wings of the Wind and the Clouds are the Dust of his Feet, so we may see God in every thing. To behold him, not only in the Sanctuary, but in every Part of his Temple, which is Heaven and Earth, and in each Part and Corner thereof. To behold him in his visible Works, and to perceive him in his invisible things. To understand that great Relation of the Creator and his Creatures: But more especially how we are concerned with that God with whom we have all to do. What he doth require of us, and what we are to render unto him. The Phrase of looking down to see doth plainly denote that they are left to their Freedom and Liberty. The same is likewise signified in the Parable of the Vineyard, Isa. 5. and Mark 12. 1, 2. where God hath done all things that were necessary and reasonable, and looks what will come of it: Whether those Powers of acting he hath endued the Sons of Men withal will be employed in the right way, or in extravagant things, or be folded up in Idleness and Sloth.  
Every Branch in me that beareth not Fruit he taketh away, and every Branch that beareth Fruit he purgeth it that it may bring forth more Fruit, John 15. 2. To all is committed at first some Grace and Power in order to spiritual things; but who do not use it accordingly, it is withdrawn from them. But to them who manage aright is committed yet more that they should labour according to the Strength given them. For whatever is in us is to be used and put forth. Knowledge is to be communicated, and still further Degrees and Increase thereof is to be sought after in order to impart that forth again. Truth is to be declared and spoken out, and this also is to be sought after and received for the aforesaid End and Purpose. As the Blossom is to the Fruit, so is Knowledge to Obedience and good Works. The first is the Principle, it goes before and gives Hope of the Fruit which is better; and accordingly will end in that unless it be blasted and withered. So this is the Beginning of our Duty; for we cannot do any thing in order to God unless we know somewhat of him. We cannot keep his Law till we apprehend what it is: As there is an Unwillingness, Aversation, Forgetfulness of God and good things; so there should be something to overcome that, to stir up our Remembrance, to keep this always in the Imagination of our Heart. O Lord God of Abraham, Isaac, and Jacob and of Israel our Fathers, keep this for ever in the Imagination of the Thoughts of the Heart of thy People, and prepare their Heart unto thee, 1 Chron. 29. 18. Nevertheless it is too often seen through the marvellous Subtlety of Satan (who doth every way endeavour to beguile and to beat off) that many have good and right Knowledge, but it remains as it were blasted, for it lies dead within and doth not shoot forth into well-doing. Many times it drops off and Perishes, having no Root or Stalk in them; for taking no Delight, and apprehending no Good therein, they suffer it to pass through their Understanding as Water running through a Pipe; which may wet and moisten a little for the Time, but returns to its former Dryness. They may be a little affected for the Time, but afterwards they do not mind nor give heed thereafter. It makes a goodly Show and Appearance without, but it is mere Leaf and Colour, and nothing worth unless it grows towards Fruit and Perfection.  
God is not to be served by halves. As he requires the whole Man, so he would have his Work finished and complete, or else a tending towards it, if it be such as he will accept of. Show me thy Faith without thy Works, and I will show thee my Faith by my Works, Jam. 2. 18. Faith may be without Works, but Works is a good Sign of Faith. If they be right spiritual and Divine Works, they must have Faith and Knowledge for Beginning and Performance of the same; for wouldst thou know, wherefore they are done by some and not by others? Because, some understand the Obligation they are under, and the Encouragement they have to the same. All People would alike do the Will of God if they have the like Thoughts and Apprehensions concerning the same. There is one Faith and one Hope. So they might equally believe and have the same Assurance of good things to come, if they would study and seek diligently after them. If they would suffer themselves to know their Duty and be in a Readiness to perform the same, God would reveal it unto them: Provided they do receive the Knowledge thereof, and not put it off and stifle it: He would incline them to do the same, if they would yield unto and not resist his Motions. He would give his Spirit if they would not grieve nor quench it; and if they would preserve their Body in Holiness and Sobriety, fit for its Habitation, he would enlighten and rectify their Understandings, if they would draw off the thick Cover of Ignorance and Disobedience; which make that either the Mind cannot apprehend at all, or it is full of Falsehood and Delusions: For the Transgressor's having not observed but departed from the Law of the most High, to save and defend themselves, they seek out for Excuses and Imaginations; and through the Perplexity and Maze of them, the Sinner doth not so easily apprehend what is good and true. A deceived Heart hath turned him aside, Isa. 44. 20. So it is always, when one starts or goes out of the good Way: And likewise the same hinders it from coming in; as, a secret Imagination that it is soon enough, or, pray have me excused for this and the like Reason. There is an hundred Kind of Surmises or Imaginations.  
But in Allusion to what our Saviour saith, take heed how ye hear, so let People take heed how they think, for God discerns their innermost Thoughts, as plainly as if they were wrote upon their Face, or spoken out aloud in the Marketplace. However they keep them close and concealed from his faithful People and Ministers, lest they should find something in the Word of Truth to convince them of their Errors and Mistake, so that they need not to go on therein; yet in the mean while known to God are all of them, and he will one Day spread them forth before their Faces in the Sight of Angels and Men; and lay it all open, and detect the whole by his eternal Truth. They are so angry and vexed at present, as if we could inform God who searches all things out and knows the very Secrets of the Heart; or as if we did bring their Sins to Remembrance, when himself hath declared that he considers all their Ways,: Though he doth now hold his Tongue, Hab. 1. 13. yet our God shall come and shall not keep Silence, Psal. 50. 3. He shall rehearse the Thoughts, Words and Actions of the whole Life. These things hast thou done and I kept Silence: Thou thoughtest that I was altogether such an one as thyself, but I will reprove thee and set them in order before thine Eyes, Psal. 50. 21. The Time, Place, Circumstances and Aggravations will be all manifested, and as they were Day by Day committed, so they shall be reckoned up. In the Midst of Transgression there was no such notice taken of them because God kept Silence; but it might even then have been known that our God would reprove People for the same; because even then he did sometimes do it a little by his Word and Servants, and by the still Voice of his Spirit within them. And though we know nothing of one another, yet God is pleased to convey into our Mind some secret Intents and close Imaginations, giving us thereby to understand that he knows them all; for he gave us this Knowledge. And if the World is now so enraged when only a few Thoughts of their Heart are revealed, good God, what Fear and Confusion will they be in? What Terror and strange Amazement will possess them when all the Thoughts of all the Sons of Men since they have been created on the Earth, shall be fully manifested. For there is not a Word in my Tongue, but lo, O Lord, thou knowest it altogether, Psal. 139. 4. And then all Evil corrupt Communications, Lies, vain Swearing, false Oaths, Blasphemies, hard Speeches against God, Judas. 15. Reproaches of his People, Slander and Backbitings, with all the Sins of the Tongue, which is a World of Iniquity, shall be summed up: So he, who considereth all their Ways, shall bring up all their ungodly Deeds, wicked and unjust Actions; the first whereof they did endeavour to hid from the Saints here on Earth, and the latter even from their common Neighbours. If they had but the Knowledge of God, they would understand all this at the present Time; for even now we live under him whose Eyes run to and fro throughout the whole Earth, and are in every Place beholding the Evil and the Good. He hath given his Word which is a Discerner of the Thoughts and Intents of the Heart; for that speaks out concerning them, and declare them unto us. Neither is any Creature that is not manifest in his Light, but all things are naked and opened unto the Eyes of him with whom we have to do, Heb. 4. 11. Not only divine Revelation, but common Reason teacheth the very same: For as our Lord argued to the Pharisees, Ye Fools, did not be that made that which is without, make that which is within also? Luke 11. 40. so he who fashioned every Part of us, must likewise know all that is therein. He that planted the Ear, shall he not hear? He that form the Eye, shall he not see? So he, who created the Soul with Powers to know, must also much more know himself, and also every thing which she thinks or doth. The Scripture in sundry Places asserts this all-knowing Property of God. There is no Darkness nor Shadow of Death, where the Workers of Iniquity may hid themselves: And they which would not commit Wickedness before such a Man, who perhaps hath the faint Image of God within, as to hate and loath Evil; and therefore, if such a Spy is in their Presence (as they term him) there is a Secret Awe and Restraint upon their Spirits. But why might not these understand that there is one greater among them who sees and beholds all that they do: Who is holy and hateth all Wickedness? who is the Judge of all Men, and will certainly call them to an Account for what they are now a doing. Yet the Sense of him doth not keep them off from evil-doing: Which happens only from their Ignorance and Forgetfulness of him. For, would not his Holiness and Purity keep them in perfect Order and Subjection, when one who is a less Partaker thereof than a Drop to the whole Ocean doth cast a Damp and clog that they cannot so freely enjoy the Pleasures of Sin, nor run on so uncontrollably in the broad Way which leads unto Destruction. When now they would refrain to do such a thing if a strict Demand and Account should be required of them, would they not much more abstain if they were sensibly assured that the Lord himself shall come with Ten Thousand of his Saints to execute Judgement upon all. He now sitteth in the Heavens and prepareth his Seat for Judgement; and as sure as this is the Time of Trial, so there will be a Day of Examination and rendering unto every one according to his Deeds. Who are now so averse and afraid to hear or speak of him, when we know but little more than of his Name and Truth, which we hear with the Ear, and see it thus written of him, and conceive in the Mind. But how will they fly back and be astonished, when God himself shall come, and the very things shall be manifested whereof it is now a Vexation only to understand the Report. Who would not receive the Kingdom of God when heretofore it was in Word, how must they submit unto it when it shall be actually in Deed? When he sent a Message to reign over them, and Officers to set up his Kingdom, but they did not receive that and did evil entreat them whom he had sent, what will they do when the King himself shall come with his Armies, and miserably destroy those wicked Men? He now speaketh from Heaven by his Word, and the Time draweth nigh when he will fulfil the same. This Word drops in by way of silent Thought to the Heart; or it is heard by hearing of the Ear, from a Fellow Creature, or it is conveyed unto us by Means of Ink and Paper; all which is but a still Voice, whereby God doth now manifest himself unto us. So he sent his only Son the eternal Word, which was made Flesh, who dwelled here and became as one of us, that God might be more familiar and acquainted with our Nature; and also to try whether we would thus receive and obey him. But as many as received him, to them he gave Power to become the Sons of God, John 1. 12. It is said nothing is more free than a Gift; so the tendering and offer thereof is free, so likewise the Receipt and Acceptance thereof is a free Act, for it might be refused.  
If God the Father had shown his Greatness and Glory, than People would run unto him as now they ignorantly stay away for a little shadow and representation thereof from the World. But when he hath revealed himself in a little contemptible Appearance, this will prove whether they will take their Lot and Portion with that at present, and expect the greater things to come. Whether notwithstanding the Veil and Covering drawn over the things of God, they can yet discern the Glory that excelleth? whether they will believe this Word, which hath spoken of more than what is now seen or had. Again, If he should at present reveal himself in his Majesty and Power, than People would presently yield unto him who is mighty, much more than they now pay Reverence and Submission to the King and great Men, as he who is King of Kings, and Lord of Lords, doth exceed the greatest and highest of the Sons of Men. Which is so infinite, that no Compassion can be made to express the just and true distance. But when this God hideth himself, when he seems as one asleep, and taketh no notice; when he doth not actually give his Favour presently to them that do well, nor yet doth he immediately Manifest forth his severe displeasure against them who sin and transgress; when it is alike with Subjects and Enemies. Who fear God, and who fear him not; this will exercise our Faith and waiting, as also prove their Rebellion and Contempt.  
Indeed there are the Promises and Threaten annexed, and all must partake of the one, or they are liable to the other: But yet the Conditions of one are put into our power; and none, unless by his own fault or wilfulness, doth fall under the other. His Kingdom and Dominion is over all; every thing that can be named, or doth any where exist; but then he ruleth over them according to their several Natures. The Winds and Sea Obey him necessarily; Beasts, Birds, and Creeping things, go constantly according to that Instinct implanted in them; which is as it were a Law unto them. To Man is committed Revelation and Reason for to guide him; nevertheless, he may disregard, act contrary, or yield unto and comply with its dictates. So much is left to his freedom and choice. There is set before him Life and Good, Death and Evil, with a repeated inculcation to choose Life. And though when these two opposite things are simply and abstractedly proposed, every one hath so much Understanding as would preserve, and make him happy: Yet the great doubt and mistake is concerning the way and means of one or the other; which also are laid before the Sons of Men, and offered to their choice and liberty, as the End is. It might first of all be rationally and assuredly concluded, That where the End is Right, Good and Desirable, so is every thing that necessarily tends towards it; for upon a rotten Stock and Foundation there can never be a sure Building. So contrariwise, where the End is dismal, and feared by every one, they might well suspect the several steps leading towards it, and consequently refrain to move a step further, which they might if they would. As they evidently see and know that God hath put it into their power at first to go into one way or another; and when they are in a little, they may stand still or go backwards, or rather turn aside from out of it: So likewise by God's Grace and Invitation, They may come unto Life, John 5. 40. and it is of themselves that they fall into Death and Destruction, Hos. 13. 9  
This last thing being attendant to their refusal of coming unto God and Obeying his Voice, doth seem to imply as if they were forced. But if so, they would actually do it; for are Men stronger than He? God is Almighty, and must prevail, if it were the purpose of his Heart to compel Mankind unto his Obedience. He could raise up Hell from beneath, and set it evidently before our Eyes, as Nabuchadnezzar did the Fiery Furnace. He could even now Command his Angels to sound the Trumpet (as at the last day when the dead shall hear his Voice) that every Nation, Country and Language, all that are now living, should fall down and Worship him, or they shall be cast into Hell. He could so order it even at this present time, That those which do Iniquity, shall be cast immediately thereupon into a Furnance of Fire; and then the boldest worker thereof would fear, tremble and refrain. He could stir up those terrible ones from under the Earth, Devils and infernal Spirits, the Executioners of his Wrath (who should over-awe poor Mortals) all one, as a mighty King with his Armies doth now make them do this or that thing at his pleasure. For hath he not the same power as Man to whom he gave being, and hath before committed unto him the Power of doing whatever he doth. Cannot he who sitteth upon the Circle of the Earth, and the Inhabitants thereof are as Grasshoppers, do as much, or rather more, than any two-footed Creature that now walks thereon? Cannot the High and Lofty One, who sitteth upon his Throne, and commandeth over the Armies in Heaven (who are greater in power and might as that wide place above is bigger than this spot of ground here where we dwell) send forth his Authority, and execute the same here? Is this too far off when it is his Footstool? for he filleth all places and all things, even those under the Earth with his presence. If I make my Bed in Hell, behold thou art there, Psal. 139. 8. Even now he sends forth his Lightning unto the Ends of the Earth, and his Arrows go throughout the World. But because God doth not yet manifest his Power, and show forth all his Might, a thought doth arise in them who know not God, as if he cannot do this. They, who have a little more knowledge are sometimes apt to imagine, That because he acts here by outward means, which are but little and small, that by reason of them is the Defect; and they are unable to achieve such great and mighty things? whereas his infinite Wisdom and Glory are here to be seen in ordaining strength out of weakness. Who first made, he will also enable them to perform what he would have them to do. He can send forth his Angels or other Instruments, whom we have not known, nor heard of as yet.  
A Temptation doth arise, that though God can, yet he will not do thus; for so we have heard in Old Time, and in our days over and over, and yet all things continue as they were since the Creation. But the Apostle in 2 Pet. 3. 5, 6. answers this by what God did of Old, both by Creation of, and Drowning the World. For this they are willingly ignorant of, That by the Word of God the Heavens were of Old, and the Earth stamding out of the Water, and in the Water; whereby the World that then was, being overflowed with Water perished. But the Heavens and the Earth which are now, by the same Word are kept in store, reserved unto Fire against the day of Judgement and perdition of  Men. That same Word which spoke them first into Being, acquainted Noah, Gen 6. of the intended Flood; and afterwards this same word brought the Waters; for God Commanded them. The same Word hath likewise said, that it shall be thus in the latter days, to which we now haste.  
Thus it is determined upon all those who in the mean time have been Ungodly, or are, or shall hereafter not give regard to the great God above, or are disobedient to him; for all such are ungodly, without God in the World, who do not live in sense of Submission and Duty under him. These might even now conceive, that as in the beginning the Lord laid the Foundations of the Earth and it abideth, as they find by moving and dwelling thereon. As they see the gathering of the Waters which is called Sea; and as we behold the Heavens upheld, and the Stars in their Courses and Places: So surely doth the threatening lie against such, and will be fulfilled, when these things shall be so changed, as we are further foretold of. As before it was observed of the steadfastness and immutability of the Promise, from Isa. 45. So from 2 Pet. 3. it may be gathered of the utmost certainty of the Evil and Good things there spoken of: They seem therefore to be out of sight, and to come to prove how we in the mean while will be concerned and affected towards them. There is a little imperfect Good in the One at present, and a lesser Evil and Harm in the other; but God will so add further, that the one shall be perfected in Reward and Happiness, the other shall end in Punishment and Misery. My Son forget not my Law, but let thine heart keep my Commandments, for Length of Days, and long Life and Peace shall they add unto you, Prov. 3. 1, 2. and when the first is ended, there shall succeed Immortality and Glory: And the Peace here shall go out in Ravishment, Ecstasy and unutterable Rejoicing. So again, Sin, which now hurts for a moment, doth bring on Torment for ever. What occasions Sorrow and Vexation, doth deliver over to the Worm which shall never die. What occasions Sickness and Pain, doth likewise bring forth Death and the Vengeance of Eternal Fire. All that is seen or had here, is but an earnest of like and worse things to come. The less do forerun, and give notice of the greater. And as in the former case, by the comfort and satisfaction of the one, we should much more desire and pray after that which exceedeth: So by the sensible inconvenience and trouble of the latter way, we should much more abhor and dread the End thereof, which is Death. As we now taste and feel it is thus, so we may believe, and be fully assured it shall be so hereafter, as the faithful and true Witness saith, Behold I have told you before. By the real Good of one way we may well depend further upon the substance of things hoped for. By the hurt and deceitfulness of the other, we may be sufficiently forewarned of the Destruction and Misery in that way.  
The Nature of Rewards and Punishments, Exhortation and Dehortation, Promises and Threaten, do denote that Man is left to his Liberty and Freedom. All these do inform and acquaint him how things stand pertaining to him, That he might partake of the Good, and avoid the Evil. God hath thus established the Connexion and Order of things. They are set before Mankind, and placed so near, that they are become as closely appendent to him as his Flesh and Spirit, so they must have the one or the other. His trial is appointed in things absolutely necessary, which he cannot be without, as Meat, Drink, and Raiment to the Body, and in Thoughts as to the Soul, which are the very Essence of it; for the Soul will cease to be, when it shall cease to think. And lest the Soul should degenerate into Sloth and Bruitishness, of that we are roused up to take heed by the Parable of the unprofitable Servant, whose Doom was, Cast him into outer Darkness, there shall be weeping and gnashing of Teeth. Who would not receive and ascend up towards the Light, but walked all his days in the Mist of Ignorance, He shall be thrust down to the lowest Dungeon, and be confined unto utter Darkness: For the former seeming Ease and Stupidity, there will succeed continued self-indignation. His Soul was then employed about somewhat; and if not about that Talon entrusted with him by the God of the Spirits of all Flesh, yet he had some little Thought, or seeming excuse for his Refusal and Disobedience. The knowledge was conveyed in; the Obligation and Necessity thereof was considered in the Mind, and there was a willing delay and putting it off. In those debates and reasonings within, there is a manifest thinking this or that way. Now the Scale turns on this side, and then on that. And as there is a capacity to think freely, so there is a power to do accordingly, or a contrary froward going on in his way, or a wretched doing nothing at all.  
The Lord knoweth our frame, Psal. 103. 14. the disposal and tendency of each part of our Nature; and accordingly in his Word and Truth application is made to the Children of Men. To this end are those several kinds of Expostulation in the Psalms, Prophets, and throughout the Old and New Testament. Some things are to inform and teach the Understanding, others are to subdue and bring over the Will; and the several Affections are particularly spoken unto. So that read where you will, you may find some part of your Soul moved. And then there is the example of Saints recorded, who were Men of like Passions and Infirmities with ourselves, that we also might do the same, which others have done before us. God addresseth himself to us as we are Men, to judge of the equality of his ways, and of what he saith and commandeth us. He bringeth us up, and implants a capacity to know the Good, and refuse the Evil. He giveth Senses to discern between one and the other. He acquaints us over and over with the very Nature of things at present, and also forewarns us of things to come.  
Survey the whole Dispensation and Exercise of God's Dominion over us. Consider each part and method thereof. Look into the mystery of the Kingdom, Remember his do of Old Time, Think upon what he doth now; and also take in the Consummation of all what he hath said and sworn he will yet perform: Then thou mayest understand, that as he made People free, so he would govern them as such. He would have them serve him with joyfulness and gladness of Heart, and what they do it should be with a willing and ready Mind; for the Lord loves the answer of such a Soul, when he saith, Seek ye my Face, Thy Face Lord will I seek. That comes at first as soon as he is called, and afterwards is in a continual readiness to receive further Direction and Command, and then is in an actual and speedy performance of the same. Where is a willing Mind there is no seeking out Excuses and Delays. There is no shifting and trying to put it off; There is no Controversy or Dispute of Mind, whether I should serve God presently or not. For if there is a right Knowledge of him, and of the Terms upon which we are to enter into his Service, we come as readily to him as one that was hired to the best of Masters according to the Flesh, who will give the greatest Wages, and most kind Usage. Saith our Saviour unto his Disciples and Followers, Henceforth I call you not Servants; for the Servant knoweth not what his Lord doth. But I have called, you Friends, John 15. 15. Here is yet a nearer Relation and Honour, to be admitted into Friendship with him who is King of Kings and Lord of Lords. Faith apprehends this exceeding Privilege, and esteems of it more than to have for assured Friends the King, all the Nobility and Gentry of this or the Neighbour Nations; Or if Love is lessened when it is divided into so many Particulars, it is better than to have two, three, or a few only of the greatest and wisest Personages on Earth. Christ unto the Believers Soul is the chiefest of Ten Thousand; nay, he is more to her than all the Persons and Things in the World. Now where is an intimate Love and Union, (as we expect his Grace and Benefits, and hope for Gifts from him) so likewise we must do the things he saith, and whatever he doth require. Our Voice and Desire is, Come Lord Jesus, come quickly; and his Answer is again to the Church, And behold I come quickly; and my Reward is with me, to give to every Man according as his work shall be, Rev. 22. 12. And seeing the time allotted for that Work is short, though it was spoken to the Traitor Judas, it may be also applied to his faithful Disciples and Followers, What thou hast to do, do quickly. We have his own Example and Words for it, I must work the Works of him that sent me while it is Day: The Night cometh when no Man can work, John 9 4. Accordingly he did go about doing good and preaching the Kingdom of God, making known all things he had heard from his Father. The Wise Man calleth upon us, Whatsoever thy Hand findeth thee to do, do it with all thy Might: For there is no Work, nor Device, nor Knowledge, nor Wisdom in the Grave whither thou goest, Eccles. 9 10. So whatever God and his Christ commandeth and requireth of thee, do it with all convenient Speed and as soon as thou canst before the Opportunity slip from thee, or the Means be taken away, or thyself be cut off; for thou art but Flesh and always dying. After this is done God may have more for thee: He will proportion thy Reward according to thy Labour. If thou diminishest aught from that thou wilt lose so much of a greater Recompense. The more thou dost at this present, the more thou wilt receive for all Eternity: What is done each Day or Hour, is laying up a Treasure for many Ages.  
There may be somewhat of this signified in the Words of our Saviour, who speaketh the same to us as he did to the Disciples, Ye say that there are Four Months and then cometh Harvest: Lift up your Eyes, for the Fields even now are white unto Harvest, John 4. 35. And he that reapeth, gathereth Fruit unto everlasting Life. We may think and deceive ourselves that such a Work is to be done hereafter, when if we consider throughly, all things are now ready for the Performance of the same. But admitting it were not to be done until then, yet such good Acts may be done in the mean while which are preparatory to that, as the Husbandman fits all things in the mean while; or we may in the Space between serve God to some other End and Purpose: That no Day pass over our Head without doing some thing to the Glory of God and to the Benefit of Souls. Every thing here is in order to eternal Life; and as we are here always going towards that, and the Life we now live is continually hastening towards its Period; so we should at all times make Provision against this shall fail to be received up into the other, that we may there continually partake of somewhat which we have done here. Indeed the Fruits of the Earth do spring up and are ripe at such certain Seasons of the Year according to the Climate or Country; but still the Husbandman hath some Employment all the Year round. The Kingdom of God over the Souls of Men is not confined to Times and Seasons, as in such an Age or Part of Life, to such a Month or Day of the Year. But this Work may be carrying on at all Times and Seasons. The Word may be preached in Season and out of Season, at Summer or Winter, Spring or Autumn, Sabbath or Weekday, in the Daytime or at Midnight, as they are journeying or sitting still, in the Closet, Family or Congregation. Truth shall spring out of the Earth, Psal. 85. 11. at what time it shall please the Lord to open the Fountains of the great Depth. And as the Wind bloweth when and where it listeth, so he shall give his Spirit to search it out. So again Righteousness shall look down from Heaven, when the Lord shall pour down his Spirit from on high; which as he hath done several Times already, so it may acquaint us further of the things there. He may instruct his Servants as those of old, in what Disposition of Body and Soul they must be in for to receive it. To get the foregoing Qualifications of Faith, Knowledge, Love of God, Obedience, Holiness, Humility, convenient Retirement and separating from their Brethren that they may the more approach unto God. These things do not so much depend upon the outward Circumstances of set and definite Times of the Year, but they come to pass at what Time pleaseth the Father, and we receive the Grace and use the Means to be Partakers thereof.  
Known unto God are the great things he will do for his Church; for they are fixed in his eternal Purpose and Determination, it is not for us to know the Times and Seasons which the Father hath put in his own Power, Acts 1. 7. Perhaps the very Reason why these are not clearly revealed and manifested unto us, is least in the mean while we should neglect our own Concern. Our Minds might so run upon what things are to be done in the Generations following, that we should leave undone what ought to be done in this Generation wherein we now live. As the Woman of Samaria saith, When the Messiah is come he will tell us all things, John 8. 25. so we might be apt to apprehend it, as to refuse to learn any thing in the mean while: And when it is promised, The Earth shall be full of the Knowledge of the Lord as the Waters cover the Sea, Isa. 11. 9 We might content ourselves with our former Ignorance, and reject any further Knowledge and Instruction in the mean while.  
Even those great things of old time have been transacted by outward Means; and we ought still to use those Means which are in our Power, to put them forth with all our Skill and Might, and then let the Lord do what seemeth him good. We know not at first what a Blessing and Success he may give unto them, but we may somewhat perceive it afterwards. Then things may rise up beyond our Expectations, when in the Beginning we are apt to distrust and faint in our Mind. Had ourselves done nothing, or after we had undertaken it, then let it fall, than it was our own Refusal that we were not Instruments in carrying on the Work of the Lord; or he might take it from us, and make choice of and give it unto others who should throughly perform his Will. If the Way is showed unto us, and we are put in such a Capacity, we have also an Impulse and Pressing of Mind to the same, and the Work is right and good; as appears evidently from his Word and the Examples of old, there we may, and indeed aught to walk in that Way, and actually do according to the Power given us, and also comply with the Dictates of a rectified and truly informed Conscience. If God may be glorified by such an Action and Good may be done unto others, this should be indeed performed: And seeing it should be done by some one, why not by thee to whom he hath given the Knowledge thereof, endued with Ability, and is stirring thee up by his Spirit. We may learn from Exodus 4. 10, 11, 12, 13. that God is not pleased with Excuses or Delays, or with alleging our own Imperfections; for he made us at first, and can also mend and increase what he hath begun. He sent forth further Strength and Ability according as the thing requires. The stammering Lips may at length speak plain as in the Beginning of Speech. The Voice, which was hasty and confused, may become clear and distinct: And who acquaints at first in general with the Errand that he should go to such a Place, and do such a thing, will afterwards according to his own divine Method in Acts 9 6. teach particularly what he shall say: And put the very Words into our Mouth a little before, or in the very same Hour, Mat. 10. 19 just as they are to be uttered forth: Remembering still that we are but Instruments in the Hands of God. We are to receive the Thoughts he puts into our Heart, and to speak them out with our Lips; but we can say no more nor think of pertaining to him than what he suggests and puts into our Mind. We are to execute what he puts into the Power of our Hands, but we can do no more. Our God doth not require more than he hath given. Those Talents are to be exercised and traded withal which he hath committed unto us; but he will never call us to Account for more than we have received: So we are to use Diligence and Labour according to what we can.  
In the first Place we should pray unto God, O learn me true Understanding and Knowledge that I may keep thy Commandments. Now these are either things to be abstained from, or things to be done. The first are properly Prohibitions or Forbidding; but the Word Commandment imports Duty, which is to be done. That must be discerned and known before it can be begun; and because there may be Hindrances and Oppositions, those also are to be seen and overcome that it may be accomplished. In the Way to Heaven there are many Turn aside, which we are to be acquainted withal and avoid that we may keep on still in the right Way; for if we go out there is so much Time and Labour lost to no purpose, which might have set so far on. The best Use hereof is to be more careful for the future to keep on right. In every worldly Business and Design there are such foregoing Means. And if they do at first hit upon those which are true and prudent, they do sooner perform the matter in hand; but if they make use of false and foolish Means, they go backward or round about, and so they are further off or they wander: And then either they do not accomplish, or it is much a longer Time before they obtain what they would have.  
Indeed there is another kind of Method in things pertaining to God than what is commonly made use of as to the things of this World: For though the same Wisdom, Diligence and Activity are to be used towards the future and spiritual things as we see People do in their present Designs and Enterprises, yet we ought not to venture upon all manner of Means. For the Word of God is right and all his Works are done in Truth, Psal. 33. 4. That Word is to be made our Direction all along, and we are to do nothing for God but what is holy and good: So we learn manifestly from his revealed Will, and also we find by the Success and Event thereof, for if his own peculiar Servants do turn aside from the holy Commandment delivered unto them, or do that which is sinful or doubtful (not being of Faith and full Persuasion of Mind) it doth not prosper unto them, but they are most commonly defeated; even the Wicked and Tansgressors, which do most flourish and have the things they desire and endeavour after, have not a comfortable Enjoyment thereof, or they are given to vain Imaginations, tormenting Desires, continual Restlessness and Turmoil of Mind: So they have plenty, but no Satisfaction. If there is but one Achan, a single Babylonish Wedge, this troubleth the whole Camp of Israel, and the Israelites are smitten before their Enemies. And this is many times a Reason, not only of the common Afflictions of God's faithful People in their private Persons, but also his Church hath laboured under long continued Persecutions and Adversities; out of which they have attempted to redress themselves by unwarrantable and evil Means, which have been frustrate and came to naught, and then by giving occasion to the Enemy to think that they were not so holy as they pretended; and thereupon they were kept faster in Bondage, and tormented yet more.  
We ought carefully to use the Means, but we are in no wise to trust in them, nor seek to the Arm of Flesh as to put any Reliance thereon. God is exceeding jealous of his own Glory, that as all things are of him, so he would have all ascribed unto him: And therefore he doth purposely make use of little outward Means, that it may be known that they have not done it, but he who sits above. He acts in an invisible Manner: He works and we see him not. By the silent but effectual Operations of his Spirit. Which the World receiveth not because it seethe him not, John 14. 17. They do not understand, but yet they are moved at the Presence of him in whom they imagine it dwells? His Flesh is the same with theirs, and yet they narrowly look on and consider him. But if they had a spiritual Eye, or if they had an inward Sense to perceive somewhat of the same Nature within themselves, they would be much more overawed with that: And yet they would be inexpressibly more moved with the Presence of the God of the Spirits of all Flesh As Wax melteth before the Fire, so let the Wicked perish at the Presence of God, Psal. 68 2. which will be really fulfilled when himself shall bow the Heavens and come down. Even now at the Manifestation of the Spirit of God, Satan and his Legions do fly and disappear. The Devils believe and tremble; for they more quickly discern and fear than People in the Flesh; and being more apprehensive of God's Power, and also being conscious that they are liable to it, they either make haste to get away, or they lie under a more grievons Terror and Apprehension thereof against the Time it shall be executed upon them. The Lord rideth upon a swift Cloud, and shall come into Egypt, and the Idols shall be moved at his Presence, Isa. 19 1. As Light doth dispel Darkness, one Beam or Ray of the Sun drives it away when it overspreads the Face of the whole Earth: So it is of the spiritual Light and of the spiritual Darkness; where the spiritual Light doth appear and shoot itself forth, it makes all Ignorance and Error to utterly vanish away.  
The Father of Lights doth sometimes send out a Ray and Communication of his own Nature. O send out thy Light and thy Truth, Psal. 43. 3. Thou that dwellest between the Cherubims shine forth, Psal. 80. 1. He now and then appears a little more, and makes a Discovery of himself. The God of all things, who hideth himself (if I may so express it) behind the Screen of his Creatures, doth look out a little. Who hath put a Veil on his Face, he doth a little draw it aside. Who hath dark Waters and thick Clouds to cover him, yet he looks out from behind the Pillar; and as he troubled the Egyptians of old, so doth he even now seem to disturb the Inhabitants of the Earth; for so they are disturbed when they have any Apprehension or spiritual Sight of him. And therefore they avoid it and they shut their Eyes against him. Lord, when thy Hand is lifted up they will not see, but they shall see, Isa. 26. 11. As long as they can refuse the Knowledge of God, they will refuse it: As long as they can resist and despise his Righteousness and Truth, they will do so: But at length there shall such an abundant Measure thereof be poured down, that they shall both know and consider, tremble and be astonished do whatever they can.  
By the Help of God one of his Saints (who is the same with others) shall put an hundred to Flight, and Ten shall chase a Thousand. And this shall not be done by Sword or Spear, by outward Strength or Power of the Hands, but with the weakest Member and lightest thing in Man, viz. It shall be done by the Tongue and by the Breath of his Lips. And he shall smite the Earth with the Rod of his Mouth, and with the Breath of his Lips shall he slay the Wicked, Isa. 11. 4. The Lord shall put Words into their Mouth that the Ears which hear thereof shall tingle: And though they are backward to hear, yet he shall cause them to hear. Now Words are vain, light, and the Sound of them soon passeth away: They may be slighted off when they come from a weak and helpless Man: For, doth he talk of great things who is little and contemptible himself? Doth he speak of Power and Might, who is but Flesh, a feeble Creature, and like a Reed shaken with the Wind? Doth he preach of Rewards and Punishments in whose Power it is not either to do good or hurt? For the utmost is a slight Pleasure or little Inconvenience. Doth he talk of Kingdoms, Glory and Riches, when perhaps himself is abject, vile and poor? Many such like things might be objected against us if we came in our own Name, or if we did promise them by our own Merit, Excellency and Power. But seeing we come in the Name of the Lord who hath created and ordained all things; who will do nothing, but he will reveal it to his Servants, the Prophets. Whatever his eternal Purpose and Decree is concerning Mankind, he will some way make it known unto them, by acquainting it to some who are to publish it unto others. He hath so ordered that it might be known. They do all hear the Rumour and they might seek after, Acts 15. 17. and find it.  
Salvation and the good things of God are forced upon none. They may be brought nearer and pressed more urgently upon some than upon others, yet still there is Liberty of Refusal. Again, they are not so far off from any, but they may come near and receive them; and to whom it is most inculcated and offered, yet it is not all done to their Hand. For Trial is had whether they will seek yet further. There must be somewhat of Man's own Act and willing.  
God doth manifest himself to be friendly and loving unto us, by that constant Provision of temporal Mercies, and also by doing all that lies on his Part for spiritual good things. It is expected what we will do reciprocally as to what he doth require of us. Saith the Son of God, As the Father hath loved me, so have I loved you. Continue ye in my Love. If ye keep my Commandments, ye shall abide in my Love, even as I have kept my Father's Commandments and abide in his Love, John 15. 9, 10. Here we have Assurance of the divine Favour to us; and we are instructed how we may continue and express our good Will towards him, viz. by keeping his Commandments. God is no Respecter of Persons; but whosoever of the Children of Men doth this, he is accepted with him. Whosoever doth the Works of Abraham, he is a Friend of God, as Abraham was, James 2. 23. which Word, Friend, imports that we do a thing presently and readily at his requiring. By much Importunity we we may get a Kindness from a common Neighbour; which he will do not out of Affection and Esteem towards us, but to be freed from the Trouble which we give him by our Importunity. But where is real Love and Friendship, there is constant Readiness to do mutual Offices even before the other asks, or upon the least Intimation that such a thing would be acceptable unto him.  
Now to apply the Case as it stands between God and Mankind. As soon as they hear of me, they shall obey me, Psal. 18. 44. Nothing can be more just and reasonable than that he should require Obedience of his Creatures. Is he not more to all of them and to each singly than one Man is to another? He is infinitely more kind than Father or Mother, Husband, Friend or Brother; for even he ordained these Relations, and stirs up, (what he first put in) those Bowels of Mercy and Compassion one to another. Of God are all things, and now he ordereth them as it pleaseth him: So he is the Author of all good we ever received; and as he made, he doth now sustain us, and loadeth us with Benefits. May he not expect something from us, even all that we can render unto him: To acknowledge him in all things and to walk always in the Way he shows unto us, and to observe those Commandments he gives us. Lord! How strange is it, that a Creature should make any Dispute or Controversy concerning it? As we live by him, so it is meet we should live as he would have us: Both the Members of Body and Faculties of Soul should do according as he made and designed them. Therefore glorify God in your Body and in your Spirit which are God's, 1 Cor. 6. 20. The Potter makes Vessels to serve for those Uses he intended them; and other Artificers, which frame moving Instruments, make them turn or go as they please. Hath not the Lord the same Power and Understanding, who hath given such Skill and Capacity to others. And he who fashioned every Part of us might also have ordained that all within us should necessarily have so moved according to his Command and Will, as the Pulse continually beats to keep Life and Motion. Who form the Heart to turn either way, to Good or Evil, he might have determined it only to the first; who enabled us to think this or that, he might have confined us to good only; and he might have kept out from thence Wickedness and Vanity, all one as we now remain ignorant of many hidden and unsearchable things.  
If we had a right Knowledge of God we might discern how he is the Creator of us and of all things; who made my single Person, he hath made Millions of the same Sort: And who created Mankind, he hath also Ten Thousand times ten Thousand several Sorts of Creatures both living and inanimate, all which are for his own Glory and to minister unto him. Who hath called the Generations from the Beginning, Isa. 41. 4. and ordained them to succeed one another after that Manner as we see they now do. And shall a single Atom, an individual Dust and Ashes refuse one Moment to comply with his Will? Nay, if several do so besides, yet it is thine and the other's single Disobedience, which make up and encourage the Corruption of many. But let their Number be never so great, they are but as a Swarm of Flies and Locusts: And if they do mutter forth hard Speeches or commit ungodly Deeds, it is but in very little and sudden Acts. And what is all this Sin and Wickedness to the whole World of Creatures which declare the Glory of God, and show forth all his Praise? What are the refractory and stubborn Worms of the Earth to those Armies of Heaven which fulfil all the Pleasure of the Almighty? When he commands the Children of Men to do after this or that manner, they go on frowardly in the Way of their Heart, yet his Throne is for ever established above the Circuit of Heaven; and there he sits governing the World; and for aught we know a Thousand others. God exercises the supreme and alone Authority over all. Who maketh his Angel's Spirits, and his Ministers a flaming Fire. The Spirits are for the sudden and quick Dispatch of what he would have done, and for the effectual Performance of the same. And the flaming Fire is to burn up and consume all that lets or hinders; and so make way for his Purpose: He hath already fixed and ordained things in their appointed Courses and Places: He hath appointed those several Motions and Bounds: He hath sent forth his Word and given a Law. He garnished out the Heavens by his Wisdom, and laid out the Foundations of the Earth by his Understanding: And we see it abideth according to his Ordinance; for all things serve him.  
Even Man doth all things which he is necessarily obliged unto; nay, which he could refrain from, but with some visible Inconveniency. Man goeth forth to his Work and to his Labour until the Evening. Now there is as much Difficulty in that bodily Service as in the other Duty required of him by God, and yet he readily doth that, though it takes up more of his Strength and Time. The utmost of bodily Labour is for Meat, Drink and Raiment. Which God could have provided him without his own Labour, as he doth for the Ravens and Fowls of the Air. But now it is so ordered, to see if Man will labour for Food and Raiment, and there he doth. Wherefore do ye spend Money for that which is not Bread, and labour for that which satisfieth not, Isa. 55. 2. The Hand withereth, the Work ceaseth, it is all determined within the several Days, both the Meat and Labour thereof. The first perisheth in the Mouth and is utterly consumed in the Draught; the other is tiresome and not very material afterwards. The Wages are mean and satisfy not. But now God hath promised a Gift and Reward, which is eternal Life and Blessedness; And this is to be had upon foregoing Conditions; which may be performed by the Soul, as the Bodily Service is done by the outward Members. Incline your Ear and come unto me. Hear and your Soul shall live, and I will make an everlasting Covenant with you, even the sure Mercies of David, Isa. 55. 3. Here God sends forth an Invitation and Command, with the utmost Assurance of fulfilling the same. It is observable how the Preface runs, Incline your Ear and come unto me: Hear and your Soul shall live. He addresseth to the first Stubbornness and Aversation in Man, to get him to hear the Voice and Proposals of his Maker, for he doth send forth so many gracious Words and pressing Arguments, that whosoever doth attend to them, he must be persuaded. Our God can give alike and greater Reasons why all Mankind should serve him all the Days they live here upon Earth, as they do this or that for one another, or as they have Imaginations to walk in their own Ways.  
God is not a Man that he should Lie, Numb. 23. 9 as Courtiers and great Personages, very free in Promises, but slack in Performances. But he doth give the greatest satisfaction, upon which whoso considers, he may build the strongest Assurance that he shall receive greater and more certain things by keeping close and steadfast to his Covenant than by turning aside from it. From the Intention and sincere Desire of our Soul, especially when we seek for all Knowledge and Direction by the Word and Prayer, We may as surely conclude, as if God spoke openly unto us out of a Cloud, or from the Battlements of Heaven. The consideration of things to come may at all times weigh down the Thoughts and Temptation of the present. The Eye may be continually fixed on the Recompense of Reward, and so disdain and refuse the sudden Pleasures of Sin, or the little profit of Transgression. Such things may be for ever kept in the Imagination of the Hearts of People, that they shall seldom or never utterly turn aside from God's Commandments, and which shall overcome the Temptations of Satan, the World, the Lusts of the Flesh, the Desires of the Mind, or the Dictates of Pride, Obstinacy and Frowardness. What doth establish and confirm those who are already therein, will also bring others in the Right Way. God is able to bring those home who at present are estranged from him, by the same Method which others have been before. He can use and make known the same Persuasion, wherewith others are actually persuaded, and they yield to take upon them the Yoke of his Son. He knows all the Hearts of the Children of Men, every single Thought afar off, each particular moving and inclination. He understandeth all their Works, and seethe all their Ways. As also he is not ignorant of all the Devices of the Enemy, To beat and keep them off from his Knowledge and Obedience. So that he can take away what lets and hinders, or overrules it: And that which makes for Good, he can further and complete the same. I have seen his ways, and will heal him, Isa. 57 18. who perceives all the Wander, can also lead him back. Who doth behold all the stumblings in Darkness. He can suddenly bring Light into the Soul, that she may see her way. Who doth clearly discover all the imaginations of Evil, He can also presently scatter and defeat them. If there be any Thoughts of Good, any wishes and desires towards it; he can cherish them up into acts and habits of doing well. God, who maketh to Will, can also make to Do in his good Pleasure, and in his own Order, though this is commonly after the other. He brings near that which was afar off, and inclines what before was averse and unwilling. Who can understand, and also he doth know those close actings and contrivances, the secret and hidden things of the Heart, those reserved and innermost Thoughts, the Bottom Imaginations (if I may so express it) or what yet lies under Ground, or is covered over in the inward Man: The deceitful Wind and Turn are more than can be reckoned up. We cannot fathom and comprehend all that lies in our own Heart, much less in others. But thou, O Lord, knowest all. I the Lord search the Heart and try the Reins, to see and discover if there is any thing more. So he, who knows all things, can also apply things accordingly. He can adapt his Grace unto their Corruption, his Truth unto their Error, and his Mercy to all their former Sins. He hath a Balm to all their Sores, for who doth perfectly understand the Nature of that, and also the Remedy, there he can recover whom he will. Now God doth know throughly the Nature of every thing which he hath made. I have seen his Ways and will heal him: I will lead him also and restore Comforts to him and his Mourners, Isa. 57 18.  
God doth not things suddenly; for our Faith and Waiting are to be exercised in the mean while; and therefore his gracious Promises are commonly future, what he doth phrase Thoughts of Good, even to give an expected End. Yet in the mean while he requires that we prepare and be found ready. To be as those that wait for the coming of the Bridegroom, that when he comes we may open to him immediately, Luke 12. 36. Agreeable hereunto is the Practice and Example of those of old. The Disciples all went as soon as ever they were called, and left their worldly Business. So did the Labourers in the Vineyard go as soon as they were severally hired. Those converted to the Christian Faith believed and lived accordingly the first or second Time after they had heard it preached unto them. So when Paul was called forth; he conferred not with Flesh and Blood, he had nothing to do with carnal Considerations or worldly Inducements, no present Motive nor yet a like Danger and Inconvenience did hinder or excuse with him, but he immediately went to Jerusalem. Undoubtedly all these did for the best and God was well pleased with them. He did accept and reward them more than those who seek out for Excuse and Delay, or such who first refuse to hear his Gracious call; or if they do at any Time hear or it is made known unto them, yet they will not yield unto it.  
The Word of Exhortation stands continually for all People both young and old to hear and read it. The Spirit and the Bridegroom say always, come, There is one knocking at the Door of their Hearts for Admission, God is ready at all Times to set up his Kingdom within us, his Law is already written in our Heart and inward Parts. He sends his Prophet's rising up early and sitting down late. Who being dead, speak yet unto us in their Writings. There are constant Dictates of Mind to serve and obey our Maker. There are Examples of those who do it in our Age and Circumstances of Life. There is hardly a Chapter or Verse throughout the whole Bible, but some way or other calls and stirs us up. The Scripture is opened and alleged. The Word preached in the several Congregations throughout our Land, and in all the Nations of the World are a Sermon to us also: For we are the same Creatures and stand in the very same Relation to the great God over all, as those several Persons who hear such and such Truths with their outward Ears. We might also know and hear more than we do; and those who hear and understand are to declare it unto us, to acquaint their Neighbours and Kinsfolks, and they to others: So that the Word of God might dwell richly and have free Passage among us.  
There is a sufficient Call and Warning to all People in their several Generations and Ages of Life, 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. 31. As every one knows Christ to be a Saviour, so there is the same Notice conveyed that he is to be our Judge: And as God shall bring every secret thing into Judgement, all the Actions of our Lives, for each single Day will be called to account: So it will be demanded why such and such did not come when they were called, as they sensibly knew by a powerful Conviction over their Spirits, when it was inculcated over and over, to Day if ye will hear his Voice harden not your Heart. When they might have considered more and more, and themselves did find that the more they did consider, the more they were pressed instantly to close with Christ; and therefore they did put off considering their Ways. They might at such an Opportunity have heard God's Word (which would have urged them to have turned from their evil Ways, and therefore they would not attend to them. They might at such a Day and by such Means have learned the Knowledge and Fear of the Lord, but they would not. His Statutes were laid before them, but they would not let the Ears hear which were made to hear; nor the Eyes see which were ordained for that End. And further, when the Thoughts thereof did recur to the Mind, they would put them far away. When God rises up and enters into Judgement, how shall Men answer for such things?  
And whosoever now looketh upon or hears what is written in these Lines, and he is convinced of the Truth and Sincerity of them, but if he should go away and not comply with the Purport thereof, or be willingly ignorant, or take no notice for fear he should be brought over unto God more suddenly than he otherwise intended, how will he give account to the Judge of all Men for the same? Even to that God who knows all his Thoughts and Imaginations concerning this or any other matter, who will reprove and set the things he hath done in order before him; even from the Time he had the Beginning of the Knowledge of Good and Evil unto the Day of his Death?  
God knows all things, but we know not as God knoweth; and therefore we are so puzzled and distracted in things pertaining to him. He seethe all things in Heaven and Earth and under the Earth at one Sight, and knoweth all things to the utmost as they are known. But we now see one thing and then another, in order and Succession of Time, as he shows them unto us. Those Things which are more hidden and invisible, he reveals them by his Word and Spirit; and still we know nothing perfectly and comprehensively. And it may be all confined to things pertaining to us Men, which is not the Ten Thousandth Part of the things to be known, nor yet one Half of what doth immediately relate unto and concern us. The Sum and Comprehension of all is to know God and his Law, our Duty to him in each particular, and when we do vary from it.  
It may be observed that the whole Scripture (which is called the Lord's Book) may be all reduced to this. Besides the natural imprinted Knowledge, God is there more discovered to us, by the History of the Creation of the World, his Manifestations unto his Servants that worshipped and feared him, his wonderful Works that he did from Time to Time, the Descriptions given of him in sundry Places, and also the Commandments enjoined to the Sons of Men. The Law was given by Moses unto which he added much Exhortation to the Observance thereof: So did David and the Prophets, whose Writings were to press People unto Obedience and a Reproof of Transgression. Which last was an orderly Declaration of Matter of Fact and according to Truth how People did turn aside from the Commandments delivered unto them. It was a Telling of or Declaration unto the House of Jacob their Sins and Transgressions. Which was expressed in general or more particular Terms; but yet so plainly that every Offender might understand himself was spoken of and called upon for to amend his Do.  
There is a strong Sense and Obligation upon the Heart of Man to keep the Law of his Creator; and he is sensible of as much every Time he is put in Remembrance thereof. As on the other hand, he is troubled with Shame, Regret and Condemnation when he thinks of, and more especially when he is told of his Sin and Error. This proceeds from the Consciousness of having offended God, and from the Fear of his Anger and Judgement.  
A secret Thought doth arise from Ignorance or Unbelief, that either God doth not see or not take notice of such evil Deeds and will not require for them: But such an one brings their Sin to Remembrance and makes it recorded before God; which otherwise might fall to the Ground and be forgotten by him. Hence hath arose that Hatred and unkind Usage to the Prophets, Ministers and Servants of God for speaking of and reproving the People of their several Generations of their Sin and Disobedience. This alone did put some Check and Stop to Transgression, and so the less was committed, and consequently there was less to account for before God. But in those Ages when all Flesh had corrupted its Way upon Earth, and there was none to oppose the Torrent of Iniquity; yet God, who sits above, both saw and knew the whole Course of Transgression, all one as if Ten Thousand of his Saints did cry aloud against it. This will be clearly manifested at the Day of Judgement, when God will disclose and make known the several Steps and Degrees of Irreligion and Wickedness, both of Generations and single Persons, of Countries and Families, whereof we knew and heard nothing at all. When the Lord shall write and rehearse up all things as they were done from the Beginning of the World. The Sin of Judah is written with a Pen of Iron, and graven with the Point of a Diamond; and so it remains before God although no Man ever spoke thereof by Word of Mouth, or committed it to Ink and Paper. It may be, that the several Acts are willingly forgotten by the Persons who committed the same, but God will remember them to the impenitent and hard of Heart; and he will renew the Memory of them to the Sinner's own Mind and Conscience. As the Sinner doth now act and continue in the same, he doth treasure up unto himself Wrath against the Day of Wrath, and Revelation of the righteous Judgement of God, who will render unto every Man according to his Deeds, Rom. 2. 5, 6. whether good or evil, as is expressed in the following Verses.  
Here again it appears, that the several Actions of Life will come into judgement and Retribution shall be made to the Person accordingly. So that in how many things he doth well he will be accepted, and himself would have notice taken thereof. If he sin, that also lies at the Door: Which will pass either into Examination and Condemnation, or the utmost to be hoped thereof is Pardon and Forgiveness, that God would not remember, or not impute it. But this is certain, for the Scripture affirms positively thereof, that many shall be actually punished for the same. For, Those that have done Iniquity shall be cast into a Furnace of Fire, Mat. 13. 41, 42. and They that have done evil shall arise unto the Resurrection of Damnation, John 5. 29. yet of those who escape by Repentance, they certainly suffer this Loss. It would be better for them throughout all Eternity if they had never committed such Acts of Sin Besides, that the Time wherein they committed Iniquity might have been spent in well-doing; and so they are deprived of the Recompense they might have had for that. Though a Sinner do evil an hundred Times and his Days be prolonged, yet it shall be well with them that fear the Lord, that fear before him. Both Manner of Ways will come into account, and they will have a different End. It will be certainly better for them who lived in Obedience and Holiness in those Days of their Flesh, wherein others did, and themselves might have lived in Sin and Wickedness. That Son who said to his Father, Lo, these many Years do I serve thee; neither transgressed I at any time thy Commandment, his Father answered him, Son, Thou art ever with me, and all that I have is thine, Luk. 15. 29, 31. which was a larger and much better Portion and Provision than what was before, or afterwards given unto the prodigal and disobedient Son. Again, though a Sinner should come to Repentance, yet the sooner he doth, it will be certainly better for him; because he will be more sure of God's Favour and Acceptation; and also he will sooner bring forth Fruits meet for Repentance, and make a Way for his own Reward; whereas All his former Days were consumed in Vanity and Trouble, Psal. 78. 33, They will not turn to good Account; neither doth he desire that they should come into Judgement; for it will stand in no stead and turn to no Benefit unto him; but increase the Anguish and Bitterness of Soul, that he did not in those Days serve the Lord in Righteousness, Holiness and doing good. For these Works would follow him, when the other things are absolutely perished, and he wishes that he had never done them.  
Here is a real Argument not to continue in Sin one Moment longer; for notwithstanding the present Pleasure and Conveniency, hereby he misses of so much more Happiness and Advantage. Again, he should not a Minute longer neglect Obedience and doing good, for he loses so much of a full Reward.  
Thus much is signified from the Words, of the righteous Judgement of God who will render to every one according to his Deeds. And so it is written, Blessed are ye when Men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake: rejoice and be exceeding glad, for great is your Reward in Heaven, Mat. 5. 11, 12, For the Son of Man shall come in the Glory of his Father with his Angels, and then he shall reward every Man according to his Works, Mat. 16. 27. And every Man shall receive his own Reward, according to his own Labour, 1 Cor. 3. 8. woe unto their Soul for they have rewarded Evil unto themselves. Say ye to the Righteous that it shall be well with him, For they shall eat the Fruit of their Do. woe unto the wicked, it shall be ill with him: For the Reward of his Hands shall be given him, Isa. 3. 9, 10, 11. According to their Deeds, accordingly he will repay, Fury to his Adversaries, Recompense to his Enemies, to the Islands he will repay Recompense, Isa. 59 18. The great God that form all things, both rewardeth the Fool and rewardeth Transgressor's, Prov. 26. 10. As thou hast done, it shall be done unto thee, thy Reward shall return upon thine own Head, Obad. 15. Receiving in themselves that Recompense of their Error that was meet, Rom. 1. 27. Like as the Lord of Host thought to do unto us according to our Ways and according to our Do, so hath he dealt with us, Zech. 1. 6. And all the Churches shall know that I am he which searcheth the Reins and Hearts: And I will give unto every one of you according to your Works, Rev. 2. 13. There are sundry other like Places in Scripture, which the more they are considered and looked into, they do the more demonstrate the present Doctrine, how that the future Retribution and Recompense shall be proportioned and adjusted according to the Deeds of Men, as it will be yet more clearly seen at the Revelation of the righteous Judgement of God. It shall be openly disclosed and showed unto every one. Though it hath been hitherto hidden from some because they would not search the Scriptures, for there they might have found it so, and accordingly have prepared to have given up their Accounts. The good may be hence quickened to do more, to take hold of every Opportunity, to lay up a greater Foundation against the Time to come, to seek and do the Work of the Lord diligently, and to improve every Talon to the utmost: And the evil might presently have ceased to do wickedly, turn and be more zealous in the other Way.  
Faith apprehends so of things future, as Memory and Recollection is to the past. Herein appears the Excellency of the Understanding and reasonable Soul, that she sees things afar off and remembers those behind. But those things here are scarce worth our Remembrance; but what things we are further told of, they are all Wonder and Astonishment; because they are so exceeding great and enduring: Which will fill the Soul though opened wide and to the utmost, and satisfy every Wish and Desire, and these things are always to remain. When these things shall be present before us, we shall admire and be vexed within ourselves that we did not more towards the obtaining them. Even thus it will be of those who considered and did most that usually Men do. Our Fathers received the Promises and saw them afar off, they now stand more abundantly confirmed unto us, being so indubitably made known that we are more fully persuaded of them, and do embrace them. So the Exhortation runs yet more forcible, to cleanse ourselves from all Filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God, and to do all things that we may be found accepted of him at the last Day.  
Even thus much we may discern at present, that the Lord sitteth above all his Creatures. He hath revealed how we the Inhabitants of the Earth are to behave ourselves towards him. He hath prepared his Seat for Judgement and his Kingdom ruleth over all, neither is any Creature that is not manifest in his Sight: But all things are naked and opened unto the Eyes of him with whom we have to do. We cannot know him as he knoweth us, for he seethe us and all our Ways clearly; but we now see through a Glass darkly. And as we are mere Creatures, who have nothing but what we have received, so we know nothing but what he first made known and revealed unto us.  
Our Saviour abode on the Earth Forty Days after his Passion on the Cross and Resurrection from the Grave, speaking of the things pertaining to the Kingdom of God, Acts 1. 3. very few of which are recorded. And though many things are written which he made known in the Course of. his Ministry, yet the beloved Disciple John saith, Many other things truly did Jesus in the Presence of his Disciples, which are not written in this Book. John 20. 30. So before his coming into the World God discovered his Will by Prophets, and holy Men spoke as they were moved by the Holy Ghost. And there have been since further Manifestations of divine Knowledge and Truth: And yet still the Skies will be more opened and Righteousness shall be poured down. Drop down ye Heavens from above and let the Skies pour down Righteousness: Let the Earth open, and let them bring forth Salvation, and let Righteousness spring up together, I the Lord have created it, Isa. 45. 8. He shall come down like Rain upon the mown Grass, as Showers that water the Earth, Psal. 72. 6. Truth shall spring out of the Eorth, Psal. 85. 11. Both as to the Element itself, and also as to the Inhabitants thereof, Let the People praise thee, O God, let all the People praise thee. Then shall the Earth yield her Increase, and God, even our own God shall bless us, Psal. 67. 5, 6. He shall make known those Arts and Means that the Earth shall yield her Increase so abundantly, that there shall be no hungry and empty Soul; but there shall be more than sufficient for every Creature whatever. He shall give such a plentiful Fleece on the Sheep, and may discover those other Ways for clothing as to cover all the naked in our Land. Bring ye all the Tithes into the Store-House, that there may be Meat in mine House, and prove me now herewith, saith the Lord of Hosts, If I will not open the Windows of Heaven, and pour ye out a Blessing that there shall not be room enough to receive it, Mal. 3. 10. Mankind hath been hitherto proved, wihther they will obey and trust in their God. The poor hath been a long while suffered among them to see whether they will will provide for and do them good; and they have not yet been so obedient and trusted unto him as they should. But let them once do so, let all the People praise him, and then prove him whether he will not do those great things for us: Whether he will not deal yet more bountifully even in those things, for the sake of which People now transgress against him. The Earth is the Lords and the Fullness thereof, Psal. 24. 1. The Silver is mine, and the Gold is mine, saith the Lord of Hosts, Hag. 2. 8. so he can disclose it whensoever he will, perhaps more than hath been yet seen and talked of. And I will give thee the Treasures of Darkness, and hidden Riches of secret Places, Isa. 45. 3. He can show us where are the several rich Mines, and some way bring to our Knowledge whatever Worth and Excellency lies hid at present in the Bowels of the Earth. So there may be sufficient, yea and abundance for all. And there may be such exceeding Plenty, even of the formerly beloved Mammon, that they shall even loath and not esteem it, because there is no such intrinsic Goodness in it as was supposed. And things will be as readily done without, as heretofore they were greedy and eager after it. The Nature and End of every thing relating to us shall be perfectly understood, and how they conduce to our real Good and Happiness. As things shall be fully made known which tend to the Use, Wellbeing and Delight of the Body; so the same will be discerned concerning the Soul. The hidden Man of the Heart will come forth, and as that even now doth clearly appear in the Sight of God, so it will be yet more manifested to our View, that we may also know what is in Man as we see his outward Face. The Thoughts of many Hearts shall be revealed, so we may as evidently perceive them, as we behold the working of their Hands, or their go up and down upon bodily Feet.  
The Lord saith, behold, all Souls are mine, Ezek. 18. 4. He challengeth a peculiar Property in them; and yet he hath sent forth a peremptory Decree, The Soul that sinneth it shall die. The Soul hath a Knowledge of this which cannot be shaken off; so imprinted, that though it may be somewhat defaced, yet it cannot be worn out. The Desire and Tendency riseth up to somewhat which we see not, but yet know, believe and hear of. There is a Consciousness of Duty to one above, all one as the Servant hath to his Master; and as there do arise Joy and Satisfaction, when his Duty is rightly performed, so there is Regret and Condemnation when it is neglected. There must be some Thought or a stupid Forgetfulness; and even for that there is some Imagination or secret Excuse. But if that is disinherited, as it may; for God will not allow of any Dispensation from not serving him, and there cannot be any thing more needful to a Man or Woman, than how to secure his or her own eternal Welfare: So Negligence is the certain Way to miscarry, and so sink into eternal and remediless Misery. And thereupon the Soul is stirred to arise up and be doing. She must forecast and look out how to secure herself in this most important Concern.  
And when she is put upon thinking and seeking, there is one above who doth see and consider all her Motions. Who offers to assist and guide her; who causes her to know the Difference between Thought and Imagination. The first apprehends a thing really as it is; but the other is hoodwinked by Delusion and Appearance, and conceives things otherwise than they are. This imagines too much in earthly things, and too little in heavenly.  
In all the Circle and Amusement of Mind, there is one who would bring us out. In all the Ignorance and Perplexity of Soul, we might at length come to Knowledge and Assurance. As we are confounded and distracted in the things below, we might lift up our Ears and hearken unto him that now speaketh from Heaven, This is Life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent, John 17. 3. The same God who gave us a Being here, and lent us a short Time on Earth, hath prepared and ordained the other also, and told us what we may do that we may lay hold of it. All our Knowledge is to be derived from this Beginning, from the Creator who is most worthy, we may descend down to the Creatures. And because many things hinder, darken and obscure this Knowledge, we are therefore to take heed of and avoid them. Casting down Imaginations and every high thing that exalteth itself against the Knowledge of God, and bringing into Captivity every Thought to the Oebdience of Christ, 2 Cor. 10. 5. God and Christ discerneth every Thought and Imagination as plainly as if they were wrote upon Tables of Stone; and when these Imaginations are brought forth and spread before the Faces of those who conceive them, they fall of themselves, and eve-Thought submits to the Obedience of Christ, as the former Disobedience is laid open and the Unreasonableness thereof is showed.  
What is that high thing which exalteth itself against the Knowledge of God? If it be truly examined it will be brought low. Can any thing be higher than the most high? Or greater than him who made and comprehendeth all things? Yet there doth lie in the Heart of Man a most absurd, strange and false Imagination, that it as it were a condescending to him to know and seek after his Maker. The wicked through the Pride of his Countenance will not seek after God, Psal. 10. 4. He is already high and exalted in his own Esteem, and he would not lose aught from that; but if he should once have a true Understanding and spiritual Light of God, he would Repent and abhor himself in Dust and Ashes, Job. 42. 5, 6. It would utterly take off from the Conceit of his own Excellency. God is most worthy of our Knowledge, so of Honour, Glory and Praise; for he hath created all things, and for his Pleasure they are and were created. Also ourselves were made by him, and endued by him with Power and Capacity to know even inferior things; and by them we should ascend up to him who is all in all. If any thing is worth knowing, he doth infinitely exceed even in that Respect, for which such a thing is to be known. And he further contains in himself those innumerable Excellencies and Perfections, a little Part and Shadow whereof is scattered up and down in the several Creatures. The more we know God, the less we esteem of all other things; for they come so exceeding short of his exceeding Greatness and Glory that in Comparison of him they are mere Vanity and less than nothing. Indeed those who are alienated from the Life of God, who have no Sense nor Apprehension of him, may be like those in a low Dungeon, or a dark Room, where is no Beam of Light; and such may esteem the shining of a Glow-worm or the dim burning of a Candle before the Sun which they never saw. And so are all the fantastic Apprehensions or Conceits of the things before us, separated from Faith and the Knowledge of God. Then he may think himself his own, the chiefest and most lovely in the lower Creation. But if God doth once show himself, than all those former Imaginations presently vanish away. If the natural and ungodly Man can but conceive in his Mind concerning the high and lofty one who inhabiteth Eternity. Heaven is his Throne and the Earth his Footstool, let it be asked, what was it that ever any Man fancied to be higher and greater than this? If the natural Man can but discern the Works of God, how that in Wisdom he made them all, and form also Man with a reasoning and contriving Faculty, how that he established that Order and Connexion of things which is throughout the World and each Part thereof. How can any Soul conclude any thing pertaining to God to be Foolishness, only because himself doth not clearly apprehend it, when in every thing which he discerns somewhat more, there also he sees great Wisdom and Knowledge. Shall Mortal be more wise than his Maker? Who gave him and all the Generations of Mankind the Knowledge of whatever they seem to know. If all those Thoughts of Heart and Conceits of Mind, which have been entertained and cherished in the Hearts of the several Sons and Daughters of Adam were brought forth, as they shall be one Day when God shall evidently display himself with the very Reality and Truth of things, they will be vastly different one from the other.  
Out of Zion the Perfection of Beauty, God, hath shined, Psal. 50. 2. When he makes but a small Appearance of himself and we know but in Part, yet than he may be discerned to be wonderfully great and glorious, what will he be when he shall unfold himself wholly and then we shall know, even also as we are known? We shall know God as he now knoweth us, and we know one another. Behold, now we are the Sons of God, and it doth not yet appear what we shall be; but we know than when he shall appear, we shall be like him, for we shall see him as he is, 1 John 3. 2. We now hear of the Name of God, which is great, wonderful and holy: That is to the outward Ear; but then is a Conception of him in the Mind, and our Eyes are to publish forth his Name. We see with our very Eyes his Works and the things which his Hand hath made, and by the Dimension of them we may ascribe Greatness unto our God. He is the same still, who abides of old, from everlasting to everlasting. He is nothing the more for being published, nor yet greater for our most ample and large Expressions concerning him which possibly can be spoken. Even the holy Men of old have had diminutive and little Conceptions of him; which have increased yet higher according as more Revelation came into the World, as appears from the Order and Succession of Scripture. They were surprised and amazed at the Presence of his Angel. And what is one of them to Thousands of Angels? Or what are they to the Lord of all which hath ten thousand Times ten thousand ministering Spirits before him. David saith, The Lord is a great God, and a great King above all Gods, Psal. 95. 3. which Gods may be the Princes of the Earth or Idols. Jeremiah witnesseth, Among all the wise Men of the Nations, and in all their Kingdoms, there is none like unto thee, Jer. 10. 7. The Prophet, in Isa. 40. declares somewhat more, and so doth Daniel in his seventh Chapter. And yet all these come exceeding short of his true Majesty and Greatness. It being such as Eye hath not seen, nor Ear heard, nor entered into the Heart of Man to declare God as he is. I am that I am. He is known to himself and by his Name, I AM. His only begotten Son, who is the eternal WORD, hath declared him: And also he did before reveal himself by his Spirit, but it was by condescending unto and helping our Infirmities: And therefore the Spirit useth such Expressions as we can receive, but withal giveth us to understand that the things of God are unutterable; for the Tongue cannot speak forth that which our finite. Understandings cannot apprehend, because it is infinite and incomprehensible.  
But yet so far as we know and apprehend we ought to set forth the same; to the intent that our Children may show forth the same unto their Children, and to those which are yet unborn. And God may so enlarge their Hearts that they may receive yet further Knowledge of him; what they had from their Forefathers, may grow up yet higher. Obedience is the Follower of Knowledge. And they that know thy Name, will put their Trust in thee; for thou Lord, hast not forsaken them tbat seek thee, Psal. 9 10. and so it is of all other Duties; and if we may rely on God as to the past, where he doth not assist much further than just to perform our Duties, and that also through Difficulty and Temptation to exercise our Trust and Dependence on him much more may we do the same as to the future, when we verily know and are assured that he is a Rewarder of them that diligently seek him. The things prepared for those that wait for him are described to be more and greater than Eye hath seen, Ear hath heard, or hath entered into the Heart of Man, so that the greater Apprehension and more full Assurance we have of these things, we also are the more quickened and stirred up to do whatever our God requires of us in the mean while.  
Saith David, I will run the way of thy Commandments when thou shalt enlarge my Heart, Psal. 119. 32. which denotes Freedom and Speed.  
I will, that is his own Act. Run, doth shut out all Delay and putting it off, for it presently gins and pursues it with Strength and Vigour. The Word Enlarge, doth also signify in the Original to persuade. God shall enlarge (in the Margin it is persuade) Japhet, Gen. 4. 27. for the Apprehension of those great things do incline and weigh down the Mind. As before there was an high thing which did exalt itself against the Knowledge of God, which was only a wrong Imagination, but now there comes a real higher thing, which leads and invites unto his Knowledge, which is stronger and doth prevail. In the Margin of 2 Cor. 10. 5. It is Reasonings opposite to the Word Imaginations in the Text: For let Men once come to this and the things of God will outreason with them. People may sit down and stop under a sudden and false Thought, or be held under Frowardness, Humour and Inconsideration; or only examine one Side, the present seeming Pleasure and Advantage. But if they would give their Thoughts full Scope, and stay a little to see whether Truth will come in, reflect whether in this he is not under the Command and Direction of the great Lord over all, and then consult with his Word and Spirit; Take in the Consideration of future Judgement and Account, when there shall be an exact Retribution to every Man according to his Works and the Matter of this or that Day shall be particularly discussed. The more these things are understood and considered of, they press yet more forcibly; and what were heretofore rebellious and supposed to be in the Man's own Power, do fall and submit by degrees, till every Thought is brought into Captivity unto the Obedience of Christ.  
The Soul is first brought unto Obedience in the General, and then the same Reason which brings in some Thoughts, doth the other also, till the whole doth come in and yield Conformity to it. For the same God and Father, who is in all and above all and through all, he doth require to be loved with all the Heart, with all the Soul, with all the Strength and with all the Mind. The same Lord Jesus Christ expects that we observe all things whatsoever he hath commanded, Mat. 28. 20. And so whether this shall be done presently or hereafter, there are so many Considerations for the present Performance of the same, that whoso suffers them to be debated in his Mind, they forthwith turn the Scale against all dilatory Pleas and Excuses. For seeing we must all appear before God to give Account of our several Persons before him, let ourselves judge this one thing in the mean while, whether God will not be better pleased with and sooner accept of those who make no tarrying to turn unto the Lord, and who do not put it off from Day to Day; or with them who trifle with and despise him in the mean time. Or whether it will not be better for them whilst Time is before them and Opportunity is present, so to employ that Opportunity in doing those things whereof is Hope and Expectation to which God hath annexed a Promise and a Reward. Or to be still running after those things whereof they are ashamed in the Act; which heighthens their Doubt and Fear of the divine Threatening and Punishment, which is established by the same Word and Truth as the other. So they are either tending towards Good, or procuring Loss and Evil to themselves.  
Every one Desires good to himself and would avoid evil, Hurt and Inconveniency. As he is a Man of Understanding and Prudence to let him Judge and do according to the most likely Way to obtain the one and avoid the other. See, I have set before thee this Day Life and Good, and Death and Evil: 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 that thou and thy Seed may live, Deut. 30. 15. Whoever reads or hears these Lines, whether thou examinest them in thy Closet or by a casual View; whether this Book be read to thee by another, or few or many be present. To each Man or Woman singly I do apply myself, and I call the Angels to witness that these things be set home to thy Heart, that this doth not turn for a Testimony against thee, and when such things were laid before thee, thou wouldst not mind but refuse, Thou Man or Woman of whatever Rank or Degree, of whatever Age, State or Condition of Life, young Men or Maidens, yea and Children that can in the least apprehend what I say, I speak to you all severally, and jointly even in this very Moment of Time, in this very Instant, now even in the same Day that this is declared unto you, I speak to every one of you in the Prophet's Phrase. BEHOLD YOUR GOD. And I do most humbly and earnestly entreat of his divine Majesty, which he is more ready to do than I to ask him. O Lord God Almighty, behold thy Sons and Daughters, that from this Hour and Day they may take thee for the Lord their God, consecrate themselves entirely and universally unto thy Service, improving this and all their remaining Days for every Opportunity to do good, and carefully watch against and eschew all Occasions of evil. Hence forward to mind nothing but God, and the things pertaining to him, how they may most please and be accepted with him. If ye know these things, happy are ye if ye do them.  
Yea, blessed is he that readeth; or they that hear that they may know these Words, and immediately without any Delay keep and observe the things written therein.   

CHAP. III. That Surmise and Imagination is spoken unto, whereby some People think that they have so grievously offended God that they dare not come unto him.  
THe second Hindrance which keeps People off and was proposed to be spoken unto in the Beginning of this Book, is, that some imagine that they have so grievously offended God that they dare not come unto him.  
The first Example of this we have in our Father Adam. And the Lord God called unto Adam and said unto him, where art thou? And he said, I heard thy Voice in the Garden, and I was afraid, because I was naked and I hid myself, Gen. 3. 9, 10. A Consciousness of his Gild and Disobedience did make him keep off, yea, and unwilling to approach unto God when he was called. Perhaps he thought that God knew not his Transgression, but would discern it by some outward Sign when he came somewhat nearer. Whereas God both saw and heard them talking under the Tree in the midst of the Garden, and did more clearly discern their Temptation and Sin than he could inquire and be informed afterwards. But he came and would examine the matter after the Manner of Men. Both to vindicate his Justice, and also to manifest that he yet continued his Grace and Familiarity to our Nature: For even in the Curse and Punishment pronounced Mercy is intermixed. A most precious Promise is conveyed into what may seem a terrible Sentence. It shall bruise thy Head, and thou shalt bruise his Heel, Gen. 3. 15. Thus Mercy rejoiceth against Judgement; and even overcometh it at last. And whereas it is said, I will greatly multiply thy Sorrow and thy Conception. In Sorrow shalt thou eat of it all the Days of thy Life, Vers. 16, 17. Here also is somewhat released of the pronounced Punishment; for God, who is sovereign, doth not execute in so severe a Degree as his Words did seem at first to import, for though indeed there is Trouble, Pain and Sorrow in our coming into and Continuance in this World; yet blessed be God, it is not altogether so continually grievous as what might have been expected when the Words first proceeded forth. Thus is the Lord merciful and gracious, even when he is righteous and just: And as his Mercy is over all his Works, so it comes in as a Balm to mollify his Vengeance. God first calls upon our sinful Parents to show that he had not quite cast them off, and that they should not languish under a perpetual Separation from their Maker. He finds out a Method of Reconciliation and Accommodation: Tho' withal he ordained them and us a Punishment, yet we may truly say, the Lord hath punished us less than our Iniquities do deserve. Hence we may learn and be encouraged that if we have not heretofore obeyed the Voice of his Commandment, yet still we ought to come when he calleth us; and it shall not be worse but better for us.  
Thus saith the Lord, behold I frame evil against you, and devise a Device: 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. When People have committed much already, their Conscience is accused of Sin; and they are sensible how that they are obnoxious to God's Wrath and Punishment; and fearing they shall one Day suffer under it, they think it the same if they suffer for much as for little, and so they fall from one Wickedness to another. Nay, with some there is a most strange and horrid Imagination, as Persecutors and such like, who conceiving an Hatred and Enmity against God, but dreading withal he will be stronger than they when they come to meet him; and therefore they take Advantage in this Time of Trial and Forbearance, as it were out of foregoing Revenge to act stubbornly, rebelliously and contemptuously against him as eve● they can. It is written in the Revelations of those who gnawed their Tongues for Pain, and blasphemed the God of Heaven; because of their Pains and Sores, and repent not of their Deeds, Rev. 16. 10, 11. Some again did give Glory to God for his Judgements. The first Sort, whilst they were yet in the Way, did provoke him yet more, who at length was too hard for them and hath delivered them over unto the Tormentors. Like as we have known or heard of some desperate condemned Rebels, who might have their Pardon if they would sue and make Supplication for it, but they would not through Stubbornness or a pretended Bravery, and therefore they did all the Mischief they could before they died. In this Case the more usual Way is to try all Means to obtain a Reprieve or Forgiveness; and if that cannot possibly be had, then indeed the former Resolution was the more excusable. But if it might have been obtained unless for such provoing Attempts, or they would use them of set Purpose, here it is the very Height of Folly and Madness. For they wilfully bring upon themselves such Evil and Misery under which they smart, only for a slight and sudden Humour which soon passeth away, and for which they are condemned by all understanding Men. Thus it is as concerning Offences between Man and Man: But yet it is ten Thousand times more unreasonable as to Sins against God. For, do we provoke the Lord to Jealousy? Are we stronger than he? If any are perversely resolved against him, they will see and feel, who will repent of it first, God or themselves. The Lord will not spare him, but then the Anger of the Lord and his Jealousy shall smoak against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven, Deut. 29. 20. All this may be done at this present time, even when he knows not or is not sensible thereof. But now it would be better if he were sensible of as much, because than he might fear and tremble, submit, and then endeavour to be reconciled unto him; in the mean while, Lay hold of his Strength and make Peace with him, who saith, Fury is not in me, Isa. 27. 4. But if this be neglected, what will the poor Creature do when the Anger and Jealousy of the Lord which before did smoke to give Warning, shall burn out with fiery Indignation to consume the Adversaries when all the Curses that are written in this Book, and now lie against him shall be actually executed upon him.  
For behold the Day cometh that shall burn as an Oven, and all the Proud (such as will not submit in the mean while) yea, and all that do wickedly shall be Stubble, and the Day that cometh shall burn them up, saith the Lord of Hosts, that it shall not leave them Root nor Branch, Mal. 4. 1. Let them at present he never so great in their own Opinion or many for Number: Yet when the Earth and all the Works thereof shall be burnt up, they shall be likewise devoured in the general Conflagration. What is a single Potsherd to stand before him when he shall sweep away with one Besom of Destruction all the Generations of the wicked since the World began? Thou carriest them away as with a Flood, they are as asleep, Psal. 40. 5. Thus we evidently perceive of those Generations, whereof one cometh, another goeth, and the single Persons flourish and grow up again. They are cut down at any Time, or whither. And in the mean time, By thy Wrath are we troubled, Vers. 7. It is now revealed from Heaven. We now and then perceive some Glimpses thereof, and we do startle and fear. Those who are farthest off and most exempted from this Wrath, yet they commonly have most Thought and Apprehension thereof. As again, to whom it is most due and threatened by reason of their evil Deeds, they do what they can to shut out the Sense and Knowledge thereof. For otherwise it would press in so hard and close upon them that then they must not continue in Sin.  
Even in those who fence and harden themselves most, yet ever and anon a sudden Flash of divine Vengeance darts into their Minds, which strikes them with Dread and Horror, and by the trembling and Astonishment it gives, it doth sufficiently convince, there is one mightier than they. Our God indeed now keeps Silence, and is out of Sight, as also he forbears in this Time of Trial, yet he hath declared and made known, that he is angry with the wicked every Day, Psal. 7. 11. who again Day by Day transgress against him: For they speak and do those things against God, which they dare not do against their fellow-Creature. But when Man hath finished his Time of sinning, the Number of the Days of Transgression are accomplished, and God comes to reckon for them altogether. For the Destruction of the Transgressor's and of the Sinners shall be together, Isa. 1. 28. Then whatever he thought or did as concerning this almighty Judge, when the things concerning him have an End, than the most mad and profane Wretch that ever trod on the Earth, will be forced to take up Julian's Confession and Acknowledgement, Vicisti Galilee, and in another Sense than the Prophet spoke in. O Lord, thou art stronger than I, and hast prevailed, Jer. 20. 7. Why thus much may be clearly discerned in the mean while, for let Man consider himself, or who made him; his Flesh is as Grass which grows up towards withering: His Breath is in his Nostrils, and who breathed it in, he can take it out whensoever he will. His Strength is confined to such a Degree, beyond which he cannot do more: His Stature, bodily Dimension, and every thing he hath is limited to such a Size. And certainly he who hath determined him on every Side, hath Power over him. Who made all Men, he can do more to such a single Person, than one Man or Thousands can do to another. There is one Lawgiver who is able to save and to destroy. As he doth good, so he can punish: He can do both in a greater Degree and more eminent Manner, than any of the Sons of Men can do one to another. Even to the utmost that we are capable to receive and to endure, For as the Heavens are higher than the Earth, so are my Ways higher than your Ways, and my Thoughts than your Thoughts, Isa. 55. 9 This is brought in to confirm his Promise of Pardon and Acceptation, Vers. 7. So again is his Punishment and Requital. He can contend and be wroth so long, even just till the Spirits shall fail before him, and the Souls which he hath made. Which also he can uphold and continue yet longer to sustain his Vengeance, as long as himself is pleased to inflict the same. His Loving Kindness is better than Life, for it extends yet further; so likewise the Power of his Anger is more to be dreaded than Death, for it is even beyond that. Upon all Respects God's Displeasure and Punishment doth exceed Man's Displeasure and Punishment, and consequently it is more to be feared and more Care ought to be taken that it be avoided.  
The several Actings and Obligations towards God rise greater and higher than to the best and greatest of Men, for God is more than all. So neither is that Rebellion and Contempt to be used towards him, which Men will not admit of from one another. God is greater than Man: Yea; all Nations before him are as the Drop of the Bucket. He will keep the Feet of his Saints, and the wicked shall be silent in Darkness, for by Strength shall no Man prevail. The Adversaries of the Lord shall be broken in Pieces, 1 Sam. 2. 8. Strength may sometimes prevail against the Son of Man who is weak as we are, but yet many times, a wise Submission will do more. But neither Strength nor yet further Provocation shall in the least prevail against God, when true Repentance will always avail and stand in stead. Remarkable is that Counsel of our Lord and Saviour, 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. The utmost of men's Malice and Cruelty extends only to this short Time and to this weak Flesh, and they use it accordingly in this their Hour and Power of Darkness. Whereas God suffers, Acts 13. 18. men's evil Deeds here in the Body, but when they are dislodged from that he calls them to Judgement and Account, and he hath the Length of a whole Eternity, for to inflict Vengeance both on Body and Soul for the same. Even here we perceive that at the first time of suffering or when it is short, Men may bear up and not sink under it; but it is not so of a long and continued Misery. But what our God hath threatened is such that if the wicked were Brass and Iron it would make them submit and yield, much more will it Flesh and Bone. Can thine Heart endure, or can thine Hands be strong in the Days that I shall deal with thee? I the Lord have spoken it and I will do it, Ezek. 22. 14. There is none who doth not sometimes labour under Sorrow and Vexation of Thought, much more must they groan under the Worm which shall never die, and they can no way be freed from the Sense and Feeling thereof.  
Surely the Wrath of Man shall praise thee, the Remainder of Wrath shalt thou restrain, Psal. 76. 10. God first endued him with Power to rage and to be furious to that Degree he now is; and as before he did not ordain it further, so even now he can curb what he hath made. He will shorten and make it quite to cease. When their Rage is against him, he will put an Hook in their Jaws, and lead them till they shall torment, even till they shall quite weary themselves. There is no good to be done that way. Hear then what the Psalmist saith next, Vow and pay unto the Lord your God: Let all that be round about him bring Presents unto him that ought to be feared, Vers. 11. Submit and be obedient unto him, have a good Mind and show all the good will towards him which you can, now you are a little while in the Way. Draw near and be reconciled ye who were sometimes afar off, and averse towards him. Let all that former Aversation be done away and come to the Throne of Grace with Reverence and Godly Fear. Look diligently lest any Root of Bitterness springing up trouble you: Lest there be any Remainder of that which was heretofore in you. Cut it off Root and Branch; for it doth wholly spring up from your Sin and Ignorance.  
God is good and the same still from everlasting to everlasting: Neither doth he alter or change with our several Apprehensions or Assertions concerning him. But by our Sin and Iniquity we made him our Enemy: The Consciousness whereof did raise a slavish Fear and Dread. The less we did know of him, the less we did discover of his Goodness and Love towards the Children of Men: As again the more we know of him, the more that doth appear forth unto us. When we seek diligently and come yet more near unto God, we do as really perceive Goodness, Mercy, Love, Peace and Joy to flow from him, all one as Virtue did proceed forth from the Garment of Christ, and all one as we perceive the Heat of the Fire when we make towards it, or when we go abroad in a bright shining Day to see the Light of the Sun.  
If Man were verily persuaded of thus much at first, he would never departed and go astray from his Maker; as when he is truly informed and throughly satisfied hereof. He would instantly return unto him. For who is he that desires not Good and Happiness, and would not willingly at first go the ready way to it? Indeed with the show and appearance thereof he is presently turned aside to transgression, and the pleasures of Sin. But than it is not long before he finds by sensible experience, the vanity and vexation thereof at present; and he is further forewarned of Destruction and Misery. And then he may alter his steps into the way of Peace and Comfort, which leads unto, and ends in Glory and Happiness. We may taste and see that the Lord is gracious; for we do evidently feel and behold with our Eyes, that thus it is now at this present time, as to what he doth require of us, and as to what he hath forbidden. And so his promises and threaten of what are further consequent to the same, are confirmed by the Word and Oath of him for whom it is impossible to lie.  
Those who are enlightened, do clearly discern all this; and they who come to true Repentance, when they have set aside all prejudice and carnality, and are throughly separated from the perversities of the Spirit; When they come to themselves, Luke 15. 17. and are such as Men should be, They do likewise judge that it is so as here spoken of; for it is evident to their real Sense and Disposition. Who have experience both of the Way of the Lord, and also of the Way of Sin and Satan, They do affirm that the first is better. The Temptation wherewith Men are drawn over to Irreligion and Ungodliness, is, that it hath a show of Liberty and Briskness: As again, to such the knowledge and fear of the Lord doth seem a confinement and dulness, and therefore they refuse and cast it off. But this is a most grievous Sin and Provocation to turn Rebel against their God. It is monstrous and unnatural to forget God that form them and all things. It is most detestable impiety, and the utmost ill-deserving, to live in no sense of, and subjection unto the Governor of the World. This is infinitely worse, and more inexcusable than for Subjects to rise up in Arms against a good and lawful Prince; for Children to be Rebellious and Froward to a kind, good, just and wise Father; or as is any Action of the most ungrateful Servant against the best of Masters. Yet all this proceeds from want of a right knewledge of God, and of a true Understanding what his Fear is. I speak this to show the Shame and Degeneracy of Mankind. Even those must have their Thoughts altered concerning God and lifted up towards him; or he will raise them up to Shame and everlasting Contempt, and cast them into a bottomless Pit to suffer the Vegeance of eternal Fire. In God is first contained, and from him is derived every good and perfect thing; even what is enjoyed, or can be further desired by the Sons of Men.  
O Lord, the Hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the Earth, because they have forsaken the Lord, the fountain of living waters, Jer. 17. 13. God sendeth Rain upon the just and the unjust. He giveth common Mercies promiscuously and indifferently to all, but there is somewhat more and greater in being the Hope of Israel. Somewhat is hidden and reserved there only for those who come unto him; as again, who forsake him miss thereof. And when this shall be opened and actually given, then Shame, Vexation and Anguish will possess those who by their former demerits and provocation have lost their share and portion in this matter. They that depart from me shall be written in the Earth. When they have left and gone aside from him above, they must cleave unto and pursue after somewhat. And they cannot follow after any thing, but what is in this place where they live. And seeing they have chosen the Earth, either the Men or Things therein, let them make the most thereof. But what will they do when the Earth and all the Works thereof shall be burnt up? When themselves and others who inhabit here shall die. And if they thought themselves well enough, because tho' the things herein are perishing, yet themselves are perishing likewise, and they serve for their Time, Nevertheless they must remain elsewhere, for they have immortal Souls and returning Bodies. And what shall they do throughout the Length and Space of Eternity, when all the things wherein they before trusted, are utterly gone and removed from them. Even the Men of this World, which have their Portion in this Life, Psal. 17. 14. might thus know and conclude, As they thought it worth their while to secure this Place and Time, who were for getting the best and fattest things that they might live happily and comfortably, who were for the greatest and wisest Company in the whole Country of their Abode, they might have looked up and have learned to be acquainted with thee, O King of Nations; for as much as among all the wise Men of the Earth, and in all their Kingdoms there is none like unto thee. They might understand and seek after the Lord, whose is not only the Earth but the whole World and all that is therein; for he made Heaven and Earth and all things. Who whilst they lived, did bless their own Soul, Psal. 49. 18. did so hug themselves with the Comforts and Conveniencies of this short Time, they might much more hope for and endeavour after the good things of Eternity, and take a more diligent and greater Care how themselves might live blessed for ever. They might have further trusted unto him, who (as they experimentally found) did good, giving them Rain from Heaven, filling their Souls, with Food and Gladness: So the Lord will perfect that which concerneth them, Psal. 138. 8. Those perishing and fading Comforts were an Earnest and Assurance that he would give the true and enduring Happiness for such who should endeavour to be found worthy for to receive the same. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your Trust the true Riches, Luke 16. 11. As he provided them with the meat which perisheth, which was had by Labour, Dressing, and other foregoing Means, and that did preserve Health and Life for the Time, so likewise he afforded the Meat which endureth unto everlasting Life, which also was to he had by using such Means of Grace. And as many as did receive and comply with the Workings of that Grace, they shall be crowned and actually invested with the other to which it did tend and grow up.  
As he is the God of the Earth, so of the Heavens also. And as he hath determined our Dwelling and Abode here for a Space, so he will take us up unto the Heavens for evermore. Here we have no continuing City, but now we desire that which would continue, and that must be an heavenly. Wherefore God is not ashamed to be called their God, for he hath prepared for them a City, Heb. 11. 16. which like himself must remain for ever. He took us out of our Mother's Womb, and doth hold us up from the Cradle unto the Grave. In the mean while he reneweth his Mercies and Preservation every Morning, and there is still something more than all this. Blessed be the Lord who daily loadeth us with Benefits, even the God of our Salvation. He that is our God is the God of Salvation, and unto God the Lord belong the Issues from Death, Psal. 68 19, 20. In that Word Salvation is comprised more than can be possibly had in this World. Salvation imports to be free from all Evil, Fear and Danger, which none is in this World. For, consider of those who are in the most safe Condition, and think themselves so, yet the last Enemy waits for them, which is Death, and thence is Fear and Doubt. But we have Assurance from our God, who brought us into Being, who carrieth us through here, who is Lord of Life, and hath Power over Death, that he will give a Rising and Deliverance from that. Now we have the most doubtful Apprehensions concerning Death and the future State. For though on this Earth we are encompassed about with Fear, Pit and the Snare, yet we know what is the utmost of things here, and what usually happens unto others: So we are contented and freed from Terror and Amazement. But further on, if we did consider rightly, we have more Hope and Security from the Lord being our Hope, and the God of our Salvation. And there he declares beforehand, that neither he nor we shall be ashamed. For hereby he will do more for us than we can ask or conceive, and we shall find it to be infinitely more than we could expect, and which will make an abundant Compensation for whatever Difficulty, Loss or Trouble we did sustain in coming to be Partaker thereof: And though our God shall cause us to inherit high Places, Isa. 58. 12. yet we shall not be in the least Danger or Suspicion of falling. Thou shalt be far from Terror, for it shall not come near thee, Isa. 54. 11. We shall be more strongly secured from every Evil or Misery, and be wholly exempt from the Thought and Apprehension thereof, as we shall be let into the Possession and Enjoyment of all Good and Excellency, so the Continuance thereof to everlasting, that we shall never lose nor be deprived of it, will be made so sure and ratified unto us, as they are certain of that Moment wherein they have it; or as we are at present sensible that we live and breath, or that we have what we grasp at this Instant. It will be a much stronger Assurance than any had of the House which he called by his own Name, and continued in his Family for most Generations. Here our Bodies are dying, the Timber and Walls do waste and decay, but as we now perceive this, so there will be the same Certainty, that the House in the Heavens is eternal and will never sink, for the Lord will be its Support and keep it as long as himself is God, which is for ever and ever. But thou art the same, and thy Years shall have no End.  
This may seem strange and new Doctrine to those who were not particularly told of it before, or did not believe, or did not throughly consider, but it will be evidently set before our Eyes. We shall as clearly know, perceive and be throughly made sensible thereof as of the Life we now live, and of things wherein at present we are concerned and acquainted with. We shall be equally, yea, and much more affected with them as of the things whereof the Men of this World take most Thought and Care. Even they who heretofore were so careless and indifferent as to heavenly and spiritual things, yet when they shall come to discern how nearly they did belong to them, and of how much greater Moment they were even as to immediately relate unto their own selves, their eternal Happiness or Misery, Then will succeed the utmost Indignation and Anguish for their former Neglect or Refusal. And there will be the most earnest coveting, yea and seeking even unto Tears for to partake thereof. They shall know and see that it is an evil thing and bitter that thou hast forsaken the Lord, and that my Fear is not in thee, saith the Lord of Hosts, Jer. 2. 19 They were alienated from the Life of God through the Ignorance and Blindness that was in them. They did not conceive what God was, though his visible and standing Works were a continual Witness before them. And further, they might have sought and read out of his Book, and have looked into their own Souls which were made in his Image; and therefore from within herself she could have some Apprehension of her Maker. Indeed God hideth himself in all these, but yet he might be somewhat found out by those who would seek and feel after him; but when himself shall appear oppenly and fully discover himself in his true Nature, than those shall be strangely incensed and confounded, who heretofore would not receive the Knowledge of him through Prejudice and strange Imaginations: For than we would never have carried ourselves after such a Manner towards him: We would have sought diligently and enquired after God, and we would have liked to have retained him in our Knowledge. We would have chosen his Fear if we had then apprehended, It was all really so, as now we see and are fully convinced it is. Why of this you were or might have been truly informed in the Beginning.  
Though in the State of Absence and Darkness we could not behold God clearly as he was, yet when the King was afar off, we could perceive so much of his Beauty that we could conclude it to be certainly real and much more than what we did at that Time see. For we had then those manifest Glimpses of his Greatness and Glory that we might be most fully satisfied that all was so, which did pertain to him. Like as we have heard so have we seen, and infinitely much more; for not the one Half, nor yet the thousandth Part was told us. All things are better and greater than the most knowing Saint did believe, yea more than the Prophets themselves who searched diligently and enquired after these things, could apprehend. As we believe, so have we spoken. We now act and Labour if we may attain to them, so than they will be found much exceeding our utmost Knowledge and Labour. Now it is in our searching after understanding and seeking the Knowledge of God as in travelling from one Place to another, or in new Roads, there doth every now and then open a fresh and further Prospect. We pass over new Ground, and we find something more to confirm us in the Judgement we had before of this good Land. So if we seek for God in his Works, Word, Grace and inward Manifestation, he appears to be most great, true, good and gracious, worthy to be known and received. Indeed we cannot by searching find out the Almighty to Perfection, because of that weak, frail, dark and imperfect State we are are now in: We shall know more in the first Minute after we are dislodged from this Tabernacle than we could attain unto by Prayer, diligent seeking and by intense thinking all our Life-time before. But seeing that God hath now allotted us such a Space on Earth, to understand and seek after him, Psal. 14. 2. that we may be careful all along to perform exactly the same, and in such manner as near as we can attain, which implies an actual Endeavour to do it, even so as God doth require it of us. The Desire of our Soul is to thy Name, and to the Remembrance of thee, Isa. 26. 8. So the End and Intention of all our Thoughts, Words and Actions is to be unto his Glory, and to have them ruled and squared by his Word. It is evident that when Men are as they should be, that is, freed in good Measure from Sin and Ignorance, the very Desire of their Soul riseth and makes towards God. Which is a most sure and certain Token that he is good and agreeable to our Nature, for else he could not be desired by us. There is indeed a Consciousness of Imperfection and Absence, somewhat more we would have, and to somewhat more we would be yet more nearly united. Now God will make up all this to every one of us. He will satisfy and replenish to the utmost (brimful and running over) every Desire. He will triumph and reign before his Saints gloriously. For though they did come short of what was expected and required from them, yet God considereth they were but Dust which passeth away and cometh not again. Such Occasions did suddenly pass by and not return again. They were amidst Temptations and Hindrances, by which they were overtaken and kept off; so our God will restore such and supply what was wanting. Yet himself is God and not Man. He lies under no Disadvantages but will perform every Part of his Covenant to the utmost, that it shall be returned to ourselves with incredible Gladness and Rejoicing, Lo, this is the Lord we have waited for.  
Truly God is good to Israel, even to such as are of a clean Heart, Psal. 73. 1. Those Promises and gracious Expressions in Scripture, and what the Holy Ghost saith concerning God, they are penned in a modest and less Degree, that even the thing may exceed what we were told of; that what was in a little Measure reported of, might be found marvellous and extraordinary. So it will be of all things contained in that Book which we are now required to believe, and they are much beyond what Words do express of them. Here it is said simply, God is good to Israel. A plain Assertion, but himself will manifest and show particularly, that he is transcendently good to his People, both as to what he doth for them at present, and what he hath further provided for them. Even what the World are apt to esteem less, I mean those spiritual Blessings in heavenly Places in Christ Jesus, which are in Preparation and Order to those great things to come. The sensual Man doth taste and perceive how sweet and desirable it is to gratify the Flesh which hinders from discerning the things of the Spirit. But he that is spiritual doth exceedingly relish the Knowledge and Meditation of the most high; and he doth more esteem of the Light of God's Countenance and the Gladness which he puts into the Hearts of his People, than what arises from the full Enjoyment of Corn and Wine. In a more especial manner, God is good to such as are of a clean Heart, that is, when it is cleansed from all Filthiness of Flesh and Spirit, when it is freed from Sin and Ignorance, when it comes out from among the Pots, Psal. 68 13. when it is lifted up from the Earth, and disintangled from the Affairs of this Life, than it doth also clearly know and perceive the Goodness and Loving Kindness of the Lord. Those, who were heretofore alienated through wicked Works come to be acquainted with God when once such wicked Works are truly repent of and forsaken. Who were by reason of them slavishly afraid, but when once they are assured of actual Forgiveness and Pardon, than they are in Peace. Who were kept off by wrong and false Apprehensions and Prejudices, when they know him truly and certainly, they find nothing but Loveliness and Excellency in him. If they ever came to Repentance, they will be really sensible and actually persuaded of thus much at last. But why will they not suffer themselves to know and be assured of thus much at first? What need of departing away from our God, Isa. 59 13. when we might abide well with him all the mean while; and if we go away we must return again, or be eternally miserable. Why should we provoke or make him our Enemy, when there is no need of it at all? Is he worthy to be sought unto at last and not at first also? Though many go astray and return, there may be indeed more Joy and Welcome at first, yet it will be better with those who continually serve God, Neither transgress they at any Time his Commandment, or in as few Instances as possible. Son thou art ever with me, and all that I have is thine, Luk. 15. 31. The whole and continued Current of God's Favour is upon these.  
God will proportion his Reward according to men's Deeds: For the Son of Man shall come in the Glory of his Father, with his Angels, and then he will reward every Man according to his Work, Mat. 16. 27. The Labourers in Mat. 20. came all as soon as they were called. Neither did they stand idle a Moment longer, and so they received equal with those who bore the Burden and Heat of the Day. But in this Christian Nation none have that Excuse of not being called or hired. For every one in every Place may come to the Knowledge and Service of God as soon as they will. It is unnatural to be unmindful of the Rock that begat thee, and to forget God that form thee; especially when we more lately sprung up from him, and the Sense of him was fresh and perceptible in our tender Years and his new Workmanship. So we conclude that it is most acceptable to retain and increase that Knowledge which we had from the beginning; to remember and abide continually by the Root from which we spring; to be ever mindful that we are Plants of our heavenly Father's planting; to be Branches of his Vine, to be purged by him, and be growing up in him, till we bring forth Fruit; to derive our Sap and Fatness from him, and as we partake thereof from him, so to be glad and rejoice therein, to hear of the loving Kindness of the Lord early in the Morning, my Soul shall make her Boast thereof and be glad. To recount youthly Experiences of divine Favour wherein is to be had more real and lasting Satisfaction than in all the Vanity and Folly of our first Years. How sweet is it to recollect, Through thee I have been holden up ever since I was born. Thou art he that took me out of my Mother's Womb. My Praise shall continually be of thee, and so it hath ever since my Tongue could speak plain, or I did conceive the Words which I uttered forth. Thou art he with whom I have been acquainted in the Days of old. That is no Confinement, whose Heart is enlarged, and whose Understanding opened to conceive of the great things of God and Eternity: Whilst others thought of hungry and insipid Recreations, or the short and empty Delights of Sin. His Body was at Liberty to go here and there, but kept off from what would occasion Weariness and hasten Destruction. He did glorify his God thereby and not make it an Instrument of Sin unto Iniquity. He did preserve it in due Health, Strength and Sobriety, by declining those things which naturally bring on Weakness and Diseases: And then, by living under the continued Sense and Apprehension of a good God, He is just so as a reasonable Creature should be, for he can rejoice in the God of his Salvation. Be thankful and take Comfort in the things before him. Men may live with the same Content and Freedom under his Government, as Subjects under a lawful and an excellent Prince, and Children under a good and loving Father.  
God is infinitely and essentially good, and also loving to Mankind; for he doth actually communicate forth his Benefits unto them. That he is so in his own Nature none can deny, nor have the least Doubt. But is he so as pertaining to us? Why we taste and find it so. The more any one partakes of the divine Nature and Approaches unto his Likeness, he is carried out with the more earnest Desire of doing good to his Brethren and Fellow-Creatures; and he actually doth the same according to the Power and Opportunity put into his Hands. Now this is a manifest Token of the infinite Goodness of the Godhead, because he hath put such a Spirit and Mind into his Servants to do the very same. His Goodness doth as much exceed that of the greatest Saint on Earth, or of that Person who was ever most beneficial unto the World, as the whole Sea doth exceed a single Drop. 'Tis God, who doth manifest and show forth one Ray of his Goodness and Truth through such an individual Creature, and cause him to do whatever he doth. Here we are in the Dominion of the Prince of the Power of the Air, even where Satan's Seat is; and he doth hinder, or resist, or defeat all the Good he can. His Devices are subtle, and his Instruments many; so he is the Cause of all the Evil and Misery which are scattered up and down in the Earth. God suffers it to be thus for our Trial and other wise Reasons, that by our overcoming he may have the greater Glory. But because of this many are apt to doubt of God's Love to the World. Whereas by this means he doth prove the Children of Men towards him: For by their being amidst Temptation and evil, the Trial of their Faith may be had whether they will follow the thing that good is. Whether they will still resolutely put forth and countermine the Devices of the Enemy, and so make them of none effect, or cause him to fall, and that he shall lose more than he got thereby. God suffers many things to come to pass for our Trial (whereof we are apt to stagger concerning his Love and Goodness to Mankind) but thereby he hath showed how they may approve themselves more than Conquerors, and then he designs to crown them with greater Glory and Happiness. This may be applied to the particular and several Dispensations which happen of whatever Kind they be, each may be observed by a discerning Person to exercise our Faith and Trust. Now for a Season (if need be) ye are in Heaviness through manifold Temptations, that the Trial of your Faith being more precious than of Gold that perisheth might be found unto Praise, and Honour, and Glory at the appearing of Jesus Christ, 1 Pet. 1. 6, 7. It is irksome at present, and we are apt to have hard and distrustful Thoughts, but this is because we know not all the Reasons thereof, and how our End shall be yet more excellent and happy. Who led thee through that great and terrible Wilderness, wherein were fiery Serpents and Scorpions and Drought, where there was no Water. Who brought thee forth Water out of the Rock of Flint. who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee, and that he might prove thee, to do thee good at thy latter End, Deut. 8. 15, 16. This will be really found though it be hid from some, and they are not sensible thereof all along. Indeed this makes the rejoicing more at the End because it happens better than was expected; but yet to know thereof beforehand makes that we fail not nor be discouraged, Isa. 42. 5. That we do not grow weary nor faint in our Mind, nor abate one Tittle of our Duty, nor yet desist waiting on the Lord; not to be tempted so as to say with that profane King, This Evil is from the Lord, what should I wait for the Lord any longer, 2 Kings 6. 33. but rather to make the contrary and right Conclusion, This Trouble, Opposition and Resistance is from Satan the Adversary, I will endeavour through God's Grace to resist him more vigorously until he is bruised down under my Feet.  
Thou shalt tread upon the Lion and Adder; the young Lion and the Dragon shalt thou trample under Feet: because he hath set his Love upon me, therefore will I deliver him. I will set him on high because he hath known my Name. He shall call upon me and I will answer him. I will be with him in Trouble, I will deliver him and honour him, Psal. 91. 14, 15, 16. As long as any one is in God's Way, he is safe to carry him through all Difficulty and Danger, that he may overcome and be crowned at the last. It is said before, He shall give his Angels Charge over thee to keep thee in all thy Ways, Psal. 91. 11. This Promise is exceeding particular, and even so is the whole Psalm, for Safety and Preservation over and from the several and successive Kind's of Evil there-mentioned: So that we may trust and conclude that by what God hath done hitherto, he will go on to establish and finish the same. Cast not away therefore your Confidence which hath great Recompense of Reward, Heb. 11. 35. It is not an hasty nor a fond Presumption, nor yet a vain Conceit: for it relies upon the whole Truth and Authority of God's Word: which also speaks of the Evils and Hardships which we meet with in the mean while, which we find to be so. That same Word doth also assure us of Strength to hear and go through with, and at last of perfect Deliverance and Victory out of them. This is the Favour which the Lord beareth unto his People, until he doth actually visit them with his Salvation, Psal. 106. 4.  
But for those who have sinned with their Fathers, who have committed Iniquity and done wickedly, how is it with them? Will not the following Verse give them a Glimpse of Hope and Comfort? Our Fathers understood not thy Wonders in Egypt, they remembered not the Multitude of thy Mercies, but provoked him at the Sea, even at the Red Sea, Psal. 106. 7. If the Question should be asked, wherefore do all Mankind sin and transgress against the Lord? Have they not a present Temptation and Desire of seeming Good which they imagine God would hinder them of: Not knowing that God hath provided greater Pleasure and Happiness for them, and more Peace and Comfort in the mean while. They are ignorant of this, for otherwise they would receive the Good that exceedeth: They do not understand the greater Multitude of God's Mercies, for than they would not behave themselves rebelliously and contemptuously towards him. Like Words unto those of Peter in Acts 3. 17, 18. may be applied to Mankind of past Generations, And now Brethren, I wots that through Ignorance ye sinned thus, as did also your Father Adam. A present desire of pleasure and greatnessled him into the Transgression, and so his Sons and Daughters ever since have had some seeming Reason why they committed Sin against God. To be advanced a little more and better from their present imperfect State. Now were they assured that what God would do for them, would be beyond all this, than they would endeavour to continue steadfast in his Covenant. Were they fully ascertained that they should have greater Good by keeping his Judgements at all times than by declining from or walking contrary unto them, either they would not transgress at all, or in fewer Instances than now they have done.  
God knoweth all things. As he suffers, so he doth likewise behold the whole course of sinning ever since he created Man upon the Earth until this day, with the several Temptations, Excuses, Circumstances belonging to it; as also to what degree of Extenuation or Provocation it might have, and also the measure of Ignorance and Imperfection. He doth not need to be informed thereof, for He likewise discerns that Willing Ignorance, that contempt and refusal of Instruction of set purpose. The way of the just is uprightness, Thou most upright dost weigh the path of the just. Isa. 26. 7. In like manner he doth consider all the ways of the wicked, and takes in what measure of abomination and evil deserving is therein; and also, how much is to be allowed unto Satan's Temptation.  
Now the Serpent was more subtle than any Beast of the Field which the Lord God had made. Gen. 3. 1. And so he continues still to be more cunning than the children of Eve, as they are merely such without the assistances of the Grace and Spirit of God from above, and he befools them. Now again, they might from the Wisdom and Word of God know his devices, and so escape, yea, and frustrate them. The Lord looketh down from Heaven upon the children of Men, he considereth all their ways, and understandeth all their works, whither good or evil, with whatsoever doth belong to them, to reward, pardon or punish: He now sits above, and takes notice of them in order as they are done. But he hath reserved to himself the Power, and appointed a Day to Judge of all, and to distribute unto every one according to his works. This is the alone Prerogative of God above, which he hath kept in his own power: For he alone searcheth the heart, and knoweth all things; whereas we do only perceive a little in a false and imperfect manner by doubtful report and mistaken observation. And then we cannot throughly apprehend a thing wherein many are concerned; so that we can give no perfect Judgement and Determination. But the Lord will rehearse it when he writeth up his people. He hath a Book of all Nations, Families and single Persons, with the account of time and place they stood here on the Earth: as also, he notes the things that they have done.  
The Scripture makes frequent mention of this particular summing up of our deeds, and that our God doth take regard of them, and will bring every secret thing into Judgement, even the most hidden passages of our Life. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance, Psal. 90. 8. Each single one; for why not one as well as another? nay, every wrong thing and turning aside, even our errors and misdeeds, which we pass over for Inadvertencies and small Neglects; those which we suddenly act, and do not much mind ourselves. Thus much is signified from what is written, Who can understand his errors? Cleanse thou me from secret faults: Keep back thy servant also from presumptuous sins, let them not have dominion over me; Then shall I be upright, and I shall be innocent from the great transgression, Psal. 19 12, 13. Here the several degrees and diversities of sin are specified, by the words Errors, secret Faults, presumptuous Sins, and the great Transgression. A consciousness that God doth even now search us, and is acquainted with all our ways; and than that we must pass into a strict Examination and Judgement is apt to raise doubtful and despairing thoughts in our mind. How strange is it that any People should be heedless and unconcerned about those things whereof they must be called to an account. If thou, Lord, shouldst mark iniquities, O Lord, who might stand? And he might do so if he pleased; but then in his sight no man living will be justified. For no man hath been so watchful, circumspect, and inoffensive in his Life and Conversation, but hath in several instances transgressed against, or despised the Lord his God: and as himself hath regret and vexation afterwards as he looks back, so he would tremble to have them set in order before him.  
By thy wrath are we troubled. Psal. 90. 7. And again we are comforted, (blessed be his Divine Majesty,) because that same word which speaks of God's Displeasure and Indignation against Sin, doth likewise assure us of his Reconciliation and Pardon. Thereby is to be seen a mixture of his Justice and Mercy. And it is observable, That where are expressions even to terrify and cast down, there is somewhat close by said to give hope and comfort, and to lift up again; where is Reproof and Threatening, there either commonly goes before, or succeeds presently after, an invitation to return, and a promise of forgiveness So we have the very same assurance and certainty that God is to be Reconciled unto the World through Jesus Christ, either to the multitude in general, or to single persons: For God sent not his Son into the World to condemn the World, but that the World through him might be saved. And he came not to call the Righteous but Sinners to Repentance. This is as evident and clear, as that God was ever angry with the World, or with any single Man for his sin and wickedness.  
But this withal is to be considered, That if the World will be saved in and through Jesus Christ, they must in the mean while submit to his Sceptre and Kingdom, obey his Laws, and observe his Say. For as heretofore they have not gave heed unto, nor been governed by them, which hath occasioned his Wrath and sore Displeasure, Psal. 2. 5. so to avoid that, and obtain his mercy and favour, they must now do what heretofore they left undone, and aught to have done, and refrain from what they were forbidden, and yet heretofore they did. Leave off all manner of Transgression and Disobedience, and henceforward perform all Duty and Service. Kiss the Son lest he be angry, and ye perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him. Psal. 2. 12. Submit, and be reconciled unto him, lest you miss of that Path of Life which he leads in. He knows if you despise him, and you must take him for a Guide and Saviour to follow him whether soever he goeth. For ye were as Sheep going astray, but are now returned to the Shepherd and Bishop of your Souls. 1 Pet. 2. 25. Without this actual Returning and Amendment, there is no Salvation and Mercy.  
If men will not do what is first required, it is vain to talk of, or hope for Pardon and Forgiveness; if they will not perform the necessary foregoing Conditions and Qualifications, they have no lot nor share in this matter; not one good thing doth belong to them; not one jota, or Tittle of God's Mercy, precious Promises, and comfortable Truth, is applicable to them until they do indeed begin the work of Repentance. God is not their Father, nor doth he look with an Eye of Goodness and Compassion upon them till they are indeed returning and coming unto him. And indeed, when one doth really arise, and is coming towards God, than our Heavenly Father may see him yet a great way off, and go out to meet him. Luke 15. 20. Love and Forgiveness are kindled at the very same moment when his resolutions are of going home, and these do happily meet together.  
The end of telling People their Transgressing, is because many times they are blinded, and insensible of them. Indeed they may know a little slightly and confusedly, but another may better lay the Law before them, and then themselves may consider their variation from it. Sometimes they are at a stand, and as it were amazed, and they know not what to do; they may first see, and fully perceive, and then acknowledge, according to that Example in Ezra 10. 2. We have trespassed against our God, and have taken strange Wives of the People of the Land; yet now there is hope in Israel concerning this thing. So of every Iniquity, Transgression or Sin, whether it is complicated or single, whether many or few are concerned therein, still there is hope that God will do what he declares, which he also will as certainly as he is God. For he is abundant in goodness and truth, keeping Mercy for Thousands, forgiving Iniquity, Transgression and Sin. But then they must make a Covenant with their God to forsake their sins for the time to come, and hence forward to tremble at his Commandments, and to do according to the Law. But if they cover their sins, if they keep and hold fast to them, than they are still guilty, whom the same Truth hath here said, That he will by no means clear, Exod. 34. 7. The word Forgiving, respects what is past, but doth not allow for the present or future.  
What then? Shall we continue in Sin that Grace may abound? God forbidden That God may show the more mercy in our manifold and greater sins, that we may love much, when much is to us forgiven. But this, and such like, is a perverse, wicked, proud and disdainful way of Reasoning, Because God will forgive, we will sin yet more; because he is Gracious, therefore we will provoke him; because he is Good, we will presume to offend him yet more; because he will pass by the Transgression of the remnant of his Heritage, and make it up again, we will break, and at no time continue steadfast in his Covenant. And knowing that he will pass it over, we will forget the Name of the Lord, and hold up our hands to strange Gods; we will idolise and labour to please Men, without any regard had to him. Shall not God search this out, for he knows the secrets of the heart? He doth see and discern all such kind of Imaginations, which shoot forth into alike practices.  
We should do well to consider with ourselves, Wherefore do we desire any forgiveness at God's hands? Because we would partake of his Mercy, and avoid his Wrath. We would be happy, and are unwilling to be miserable. Why, know we not that the mercy of the Lord is from everlasting to everlasting upon them that fear him; to such as keep his Covenant, and to those that remember his Commandments to do them, Psal. 103. 17, 18. And the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, Rom. 1. 18. and Disobedience, Colos. 3. 6. And therefore we must fear God if we would partake of his gracious Attribute, and carefully eschew all the other, that we do not fall under the severity of his Vengeance. If we would be happy, we must be holy; and to prevent misery, the only way is to sin not.  
We are but mere Creatures. All that we have is from God; and so is all that we expect further. We are but perishing and imperfect at present; and we shall be yet somewhat more, as our hopes and desires, our fears and aversations, give us notice of. So that if we would have the goodwill and love of God, the consequent is natural and easy, for ourselves to show love and goodwill towards him in the mean while. And then we must sin as little against him as possible. Ye that love the Lord bate evil, Psal. 97. 10. And ye are to decline every false way: we are to endeavour to set forth his glory, and to honour him; which shuts out all manner of stubbornness, and the least despising of him.  
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. We have the Promise and Assurance of that Kingdom, and to us is committed in the mean while, what is preparatory to that. The work and service is given and showed that we may do it: and as we are put in the condition of Servants to so great and honourable a Master as he is in Heaven, so it is required of us that we be faithful and willing; that is, true in the management of what is committed unto us, and ready in the performance of the same. Another Character that belongs to a Servant, is, That he be Wise, whereof our Saviour speaks and promises to set such over his Household. Accordingly the Apostle intimates as much negatively; See that ye be not unwise, but understanding what the will of the Lord is, Eph. 5. 17. This must be in order to do the will of the Lord: And also, we are to be in a readiness against his time of coming to demand an account. By doing of God's Will, we learn to know it better, and the performance is more easy; we can correct what was amiss heretofore, and perform it more exactly for the time to come.  
From the quality of Servants, we come to a more intimate Relation of Sons; which the Scripture to assure us of God's Love and Familiarity to Mankind, doth more often make use of, than the other comparison of Servants. I will spare them, as a Man spareth his own Son that serveth him, Mal. 3. 17. Now former miscarriages are passed over and forgotten, when there is a sincere and actual service for the time to come; where there is a constant desire to please, and be accepted with God. Agreeable hereunto is the stile of the promises and calls to Repentance. Thus saith the Lord, shall they fall and not arise; shall he turn away and not return? Why is this people of Jerusalem slidden back by a perpetual back-sliding? They hold fast deceit, they refuse to return, Jer. 8. 5. But if they do return, they have forthwith assurance of Pardon and Forgiveness, according to what is written: But if the wicked 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. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isa. 55. 7.  
There are innumerable Promises scattered up and down in the Old Testament, and also in the New, to give hope and encouragement unto sinners to return unto the Lord their God, which do answer all their particular doubts and fears. Whatever be their multitude and aggravation; If they have played the harlot with many lovers, yet return again to me saith the Lord, Jer. 3. 1. Or if their sins be as scarlet or crimson, of the deepest die and guilt, he will make them white as snow, Isa. 1. 18. Which whiteness is an emblem of Innocency; or, whatever harm they have done, they shall be as wool, which hurts none, but warms and cherishes. There are abundant Examples which do ratify and confirm the same: God was often displeased with his own People the Israelites, and yet he was appeased and reconciled again. The time would fail me to speak of the Harlot Rahab, Samson, and Manasseh the Idolatrous King; as also, of those who came and confessed their deeds, and were baptised of John in Jordan; of Mary Magdalen, whose sins were many, and yet they were forgiven; yea, even the wicked Jews, who delivered up our Saviour Christ to be Crucified: Yet these are called upon to repent and be converted, that their sins may be blotted out, Acts 3. 19 And so persecuting Saul obtained Mercy. These things are written not to give licence or presumption to Sin, but who heretofore have sinned ignorantly or unadvisedly, they are hereby showed and exhorted to come out quickly, lest they be swallowed up with overmuch sorrow, and they sink under the burden of their sins. They may cast off the burden of sin, or get from under it as soon as they will.  
It is hard to state and apply those many gracious Texts in Holy Sccipture in such manner, that on the one hand the Grace of God may not be turned into Lasciviousness, or be a further occasion of continuance in sin. so on the other hand, that all may be invited, and have assured Hope and Comfort to be Reconciled unto God.  
Many People are apt to think that they have an allowed time of Transgression; that they have a space of disobedience and refusal of Subjection unto Almighty God, wherein they may walk in their own ways, and according to their own thoughts; yea, and they are angry to be entrenched upon, and to be deprived of that. To maintain and keep up this Liberty and Privilege, as they imagine it, they are unwilling to hearken and come over immediately unto God: but they do not withal consider, that God knoweth those and alike thoughts, every imagination in the mind, and also those sudden conceits which are presently hushed and stopped, but the Man is resolved to act by them. God discerns all these, and can point them out by their names, who are for being rebellious, setting up of themselves, and would live without God in the World; and though they will submit at last to save themselves, yet God understandeth why they would not in the mean time before: And it may be there is so much provocation and contempt therein, that God will not accept of what is offered unto him as a refuse at last; who stand out, they may stay away, and not come at all. For if you would indeed have the Favour of God, if you have not done it heretofore, you must Repent and do his Will: and if when first his Will is made known unto you, you have an Aversation and Backwardness to it, you must shake off that and do it nevertheless. So if you make an hasty and sudden Promise to one of God's Servants, or to himself immediately, that you will live obediently according to his Word and keep his Commandments; but afterwards you dissemble like those in Jer. 42. 20. with him, because they will be out of Sight and Knowledge, or forget and not mind your Vows which you have made to the Almighty; yet he sits above and also searches your Heart to see and know whatever you do as pertaining to this. Nothing can be hid or concealed from God, who in his appointed Time will manifest the Counsels of the Heart, and bring forth the most reserved and strange Imaginations.  
The Prophet did intent somewhat alike what is , when he useth that Phrase and Kind of Words, Harken unto me, ye stouthearted that are far from Righteousness, Isa. 46. 12. that will not submit as it were out of a Piece of Pride and Bravery, and they do of set Purpose keep off. I bring near my Righteousness, it shall not be far off, and my Salvation shall not tarry, Vers. 13. But they will go further off and stand more at a Distance, and delay the more that they may not see it. A Perverse and contrary Manner of acting, which God doth behold and will also recompense it upon them. There are some who let God do what he will, send forth his Light and make further Manifestations of Truth, give more pressing Motives and Arguments, send his several Sorts of Judgements, yet they will not return to the ●…ord. And so notwithstanding all his Methods of Mercy and Truth, when there are already great Multitudes brought over and converted, yet they reckon it as it were a greater Piece of Gallantry and Honour, that for all that they will not be persuaded. In that exceeding Glory of the Church by the vast Multitude of the Gentiles coming in, yet some will still be rebellious, yea, and refuse to come. And therefore it is, that a Denunciation and Threatening is put as it were just in the Middle of all those Blessings and Promises; for the Nation and Kingdom that will not serve thee shall perish; yea, those Nations shall be utterly wasted, Isa. 60. 12. If that be their Humour and Resolution, so it may be to kick against the Pricks, to run their Heads violently against a Stone-Wall, to set themselves as it were against their God. When he hath prophesied and foretold of such an universal Reformation, they will, what lieth in them make God a Liar, for themselves will yet still refuse to be reform. O wicked Fools! Poor ignorant Souls! This you cannot do, but confirm his Word the more. For his holy Spirit doth foresee this Stubbornness and Refractoriness of yours, and even speaks of it some Thousands of Years before yourselves practise it. That the Purpose of God might stand, and what himself hath said shall be fulfilled. Nevertheless for your evil Intent and Malice of Heart you shall smart and be punished for the same. They shall perish, yea, and be utterly wasted; and then themselves shall know whether it would not have been better for them to have served God, than (as they did) to have went on in their Perverseness and Opposition.  
There are two main Ends, the Glory of the great God and the Good of his Creatures. This last is dependant and consequent to the other, and with respect to himself Man is to reflect all back from whence it first came. God doth make those precious Promises of good and continuance unto us. They shall inherit the Land for ever, the Branch of my planting, the Work of my Hands that I may be glorified, Isa. 60. 21. Now if any should act ignorantly, out of a selfish but mistaken Spirit, consult only for their own Good and Safety, not thinking so much of the Glory of God; This is to alter and transverse his Method, and by their thus doing themselves will have the less Good, if they do not miss of all. These act unworthily and contemptuously. But yet they do much worse, and are worthy of sorer Punishment, who are not contented to let God alone, but they have a secret Purpose as it were to dishonour him. If they think that God may be glorified by such a thing, they will with a secret Imagination what lieth in them, cross that Intent and Purpose. Who will endeavour to disannul what he hath said, and try to defeat what he hath purposed and intends to bring to pass. Whom God hath exalted, they consult to cast him down from his Excellency. They bless with their Mouth, but they curse inwardly, Psal. 62. 4. Who after the manner of Hypocrites talk of God and his Glory, but at the same time they both think otherwise in their Hearts, and also practise contrary in their Actions. God hath vowed to punish such Iniquity. He doth first defeat and then overrule their wicked Imaginations and Practices to his own greater Glory. He that sitteth in the Heavens shall laugh, the Lord shall have them in Derision, Psal. 2. 4. He doth behold all the cunning Contrivances and Actings of Men towards him. For the Lord is a God of Knowledge and by him Actions are weighed, 1 Sam. 2. 3. of whatever Kind they be, whether good or Evil, whether they please or provoke him. He knows with what Heart and Intent each thing is done.  
Strange! That any of the Sons of Men who are but mere Creatures, who are weak and dying, subject to Pain here and Misery hereafter; liable to Death here and Damnation hereafter; so likewise they are capable of receiving Good and Happiness, and these come from without or can be manifested from within; yet they should not endeavour at all times to behave themselves rightly towards the great Lord and Disposer of all things in the whole World. All that we have already is from God, and he hath reserved more which he can dispense forth according to his own good Will and Pleasure. His Favour and loving Kindness are most worthy to be sought after, for it gives Peace and Assurance at present, and is better than Life itself, which doth relish and perceive all things, and then transmits' over to an eternal State of Blessedness. Who would not partake of this? For even the Desire and Enjoyment of Sensuality, the Endeavours after being great and highly esteemed, redounds all to this at last, that he may be an happy Man. To be so for all Eternity is rather to be chosen, than to be so only for a short Time. Nay, an assured Hope and Expectation of that is to be preferred before the present Pleasure of Sin; for as every one feels within himself, and is sensible of, there is a certain fearful Expectation of the End of that which is Death and Punishment. Who will show us any Good? Psal. 4. 6. is the Language of every one: Where and how it may be had, is the great Thought and searching of Heart; yea, and there is an actual Endeavour after it where it may be had with some little Pains and Labour, as appears by the several Actions, Ends and Designs of Mankind. And though the Generality of the World hath been long settled on the Lees, and they do still continue so. They are sunk down into Earthliness and this present Life: And they being wholly taken up with the Conveniences and small perishing Pleasures of this Life; they do not care to rise and ascend up higher. But yet they would do well to give heed unto those Workings and Move of their Soul; for that equally reaches after Happiness, and covets after somewhat which is wanting in order to it, as the Body desires Food and Health towards Preservation of its Life here.  
This is only the Time of Trial and State of Preparation. If we can show ourselves faithful and overcome, but all our Acts here are in Order and Tendency to somewhat hereafter. They are but Means towards the End, and as a Scaffold towards the building up an House eternal in the Heavens. Nothing here is complete and for itself. All we are still passing on, and like wayfaring Men, who have a Refreshment but no Abode; who make some Stop, but no continued sitting down. And when we would as it were rest and fix up our Abode; yet the very Succession, Change, Perishing and Weariness of our Acts teach us thus much. The Times and Seasons instruct us in this; the Four Quarters of the Year, Spring, Summer, Autumn and Winter: The constant Course of Day and Night, also Infancy, Childhood, Youth, Manhood and declining Age; the Times of Labour, Recreation, Eating and Drinking; all these pass on. Too many are like Men amazed and astonished, they know not what all this means. They know not, neither will they understand, they walk on in Darkness, all the Foundations of the Earth are out of course, Psal. 82. 5. Though the Light hath shined and manifested what their End is of being here, and what is required of them, yet they are willingly ignorant, but go on as the rest do. This is the Manner of the Inhabitants of the Earth that dwell carelessly, that say in their Hearts, We are and none besides us, Zeph. 2. 15. There is a secret disowning of God above, or if they acknowledge him by a few Acts of outward Worship, yet they confine all to that; but they have not to do with him in the common Actions and general Course of their Life. Here they conclude that they are left to themselves, and these things they imagine are in their own Power. Some others will have Respect unto God in little trivial Concerns, but for those of greater Moment, they do not take Counsel of him; nor yet are directed by his Law, nor yet do they consider rightly for his Glory. Were Men verily persuaded and did they act accordingly, That God is to be obeyed in all things and at all Times; not only in his Presence in the Sanctuary, but also when they are more Apt to forget him at home and abroad, in their going out and coming in. Not only before his Saints and Servants, as Paul did intimate concerning the Philippians, but also when they are absent and afar off: The Lord's Name is to be praised from the rising of the Sun unto the going down thereof: So in Man's going forth unto his Work and Labour until the Evening. And then we are to lie down in Remembrance of him, and to rise up again to glorify him To think upon him whilst in Bed and awaking; and as others Devise Iniquity in their Beds, so ourselves should forecast which Way we shall most serve and honour him. If this were universally practised by all Persons in all Places, we should see another kind of World, than as yet hath been. And do we not think it would be better and more happy with Mankind if they did thus, then as now they do in living securely and negligently.  
The Mistake and Error is, that they do not see the different and miserable Effects till it is come upon them. So the Prophet saith in Zeph. 2. concerning Nineveh. That when she shall be desolate and uninhabited, than People shall reflect and look back upon what hath brought this Judgement on her. And so when the World comes to be punished for their Evil and Iniquity, than they shall call to remembrance and consider what brought all this Misery upon them. But than it is too late and to no Purpose but to aggravate their own Folly, and to torment them yet more. And so contrariwise, It would have been well with them if they had done after this and that Manner. Why, you were told and warned of as much by the Word of God for whom it was impossible to lie. So that they might even then have been assured it would as certainly be as now they find it present upon them. It was necessary to be told of it before, because they might have done some things for which they should have been worthy to escape, Luke 21. 36. and also obtain Good for which they did labour and endure, the foregoing Conditions should be performed; they should be in the mean while rendered meet which the same God did press unto by the same Word and Truth, which spoke beforehand of these things.  
People are apt to stumble and be blinded at the Do of God. Our Fathers understood not thy Wonders in Egypt, Psal. 106. 7. till after they were over. And so it was of their Deal towards his Servants the Prophets, whom they did persecute unto Death, and afterwards they acknowledged them to have been faithful Messengers sent from God So whilst the Messiah lived and dwelled amongst Men, they doubted whether it was he. But after they had crucified and put him to Death, than they understood it. Now when the Centurion and they that were with him, watching Jesus saw the Earthquake, and those things that were done, they feared greatly, saying, truly this was the Son of God, Mat. 27. 54. Now Jesus did in his Life-time both by his Doctrine and Miracles, manifest sufficiently before the Jews that he was the holy one sent from God. No Man can do those Miracles that thou dost except God be in him, John 3. 2. The Works which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Father hath sent me, John 7. 36. And so they were amazed at his Doctrine, for it was with Power, and he taught as one having Authority, and not as the Scribes. It was sublime and divine, and and so they might even then be convinced and apprehend it. Those many, great and wonderful things done throughout the whole Course of his Ministry, were as evident a Demonstration of his being the Son of God, as what appeared afterwards. And when they did oppose him continually from Time to Time, and still they were more and more convinced of his Truth and Divinity, yet still to go on and to the utmost Pitch of their Malice and Rage as to kill the Body. And when the whole Time of Trial is over, then to acknowledge that they were in a Fault, and would not have done it; to pretend Ignorance for an Excuse or Mitigation of their Sin, when it was either willing Ignorance, or a false Plea, God who knoweth the Hearts will judge of all this. Our Saviour notably confutes such gross Hypocrites and Dissemblers, Mat. 23. 29, 30, 31, 32. Who say, if we had been in the Days of our Fathers, we would not have been Partakers with them in the Blood of the Prophets; when at that very Time they did the same against Christ (whom the most moderate Fame did say, he was one of the Prophets risen again, but others Christ, and others Elias) as their Fathers did against the Prophets. And so it was clearly manifested that themselves did not only allow the Deeds of their Fathers; but themselves at that Instant did the same. And as they were Witnesses against themselves that they were Children of them which killed the Prophets, so they did afterwards fill up the Measure of their Fathers, for they proceeded and did kill him also of whom God spoke to Moses, I will raise them up a Prophet from among their Brethren like unto thee, Deut. 18. 18. who was more than all the Prophets, or the Angels, yea the very Christ, the anointed one of God.  
This is the Abomination of Hypocrisy, that when they do wickedly against God, they would justify themselves before Men, and make a Show as if they had not sinned, nor done corruptly. They would first hid their Sin as Adam, but if it is known as public Acts are, than they would put a Colour and Pretext to it. But what are your Sins to us, or what are we that ye should plead with or extenuate yourselves before? Your Sins are against the Lord, and he is the Judge himself. Oh let the Wickedness of the Wicked came to an End, but establish the Just: For the righteous God trieth the Hearts and Reins, Psal. 7. 9 He observes the several Steps and Gradations thereof. He sees how far it will go. And it may be, that is one Reason why he suffers it to proceed so far, that the Folly thereof may be more manifest, that Sin may appear to be exceeding sinful; that when he comes to dissect and lay it open with his eternal Truth, we may see the infinite Gild and Aggravation thereof. Like a putrifying Sore, which the longer it is let alone, the worse it grows.  
If God should arise in his Anger and lift up himself, Evil and Transgression could never have proceeded so far as now it hath done. If God had spread out his Light universally to reprove the Deeds of Mankind, there had not been so much Sin and Ungodliness. If his Truth were clearly, universally and fully made known, it would prevent a great deal of Sin and Error. Neither then had all Flesh corrupted its Way upon Earth as now it hath done. But there hath been the Hour of the wicked, and the Power of Darkness, Luke 22. 53. In which things have been suffered so to be. That Hour draws towards its End, and the Light doth begin to shine. Then also Sin and Iniquity will have its Period. It will make an End of Transgression and bring in everlasting Righteousness. 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. What hath been some Thousand Years in Agitation and Continuance, may be brought to an utter End within the Compass of a Year or less. Even as we see, that he who hath been a Sinner all his Life long, is converted in an Hour or a Minute. By one full and clear Conviction of the exceeding Evil and Danger of Sin, he may be induced and brought over immediately to forsake it. If we were throughly made sensible of the infinite Goodness and Glory of God, and how he is dishonoured by the breaking of his Law, this alone Consideration should move any one, who hath the common Sense and Knowledge of him, to refrain from Transgression. If we did see after the Manner of Men, from the Example of an enraged Prince who hath the Power to be revenged on ungrateful Rebels, and is constant to what he swears or saith: God is angry with the wicked every day; if he turn not, he will whet his Sword, he hath bend his Bow and made it ready, Psal. 7. 11, 12. He is more and more displeased day by day; and as the Creature continually provokes him, God only forbears to execute his Vengeance, to see whether he will turn or not. The longer man puts it off, it will be worse for him: How grievous and abominable is it to stand, as it were, at defiance and opposition with God? For a worm to contest with, and to wriggle against its Maker; for a Potsherd to strive with the Lord of the World. He justly declares himself to be an Enemy to such wicked doers. Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies, Isa. 1. 24. He only sends out his Word to give notice thereof to see if they will submit. He sends out the Son of his Love with an Offer of Reconciliation, to prove whether they will receive his Message and Counsel, who saith, Agree with thine Adversary quickly, lest the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison: Verily, thou shalt not come out thence till thou hast paid the utmost Farthing, Mat. 5. 25, 26. The more quickly thou agreest with thine Adversary, the more sure thou art to be reconciled unto him. Thou must be reconciled to him first or last, or thou wilt be eternally miserable. The longer thou standest off, thou dost the more provoke and enrage him. And wouldst thou resist him in the mean while, whom thou must at length submit unto? Nay, when thou art willing to be at Peace with him. Even those who are now reconciled, and were once afar off, are vexed within themselves that ever they should have the least Enmity against so gracious and so good a God. The Adversaries of the Lord shall be ashamed. And if thyself dost come to be agreed with him, thou wilt not only repent and be grieved for all thy former Ignorance, strange Imaginations, but even for this Opposition and Doubting whether thou shouldst presently come over unto thy God. Consider he is stronger and mightier than thou, He is alwise and jealous of his Honour, and also he will be glorified in his Creatures. And shall they offend him now, because they hope hereafter to please and pacify him? Or will they take Advantage over him also as some do over his Servants, to affront them the more because they know beforehand, such will forgive. Is it good that God should search you out, or as one man mocketh another, do ye so mock him? Job 13. 9 Thine hand shall find out all thine Enemies; thy right hand shall find out those that hate thee, Psal. 21. 8. That is, find them out to punish them; and therefore God certainly knows them with the measure and degree of Hatred, they conceive against him. The sin is against him, and also the pardon belongs to him; and also, he is the God to whom Vengeance belongeth. Now what is the Reason why he doth spare some, and punish others? He will do according to what he hath said, He shall Judge the World with Righteousness, and the People with his Truth, Psal. 96. 13. And by that Truth he takes an estimate of People even now.  
God, who knows the hearts, will put a difference between Infirmity and Perverseness, between unavoidable and willing Ignorance, what is to be allowed to the temptation, and what is their own fault: He doth apprehend all the meaning of his own Law and Word, and also all the do of all the Sons of Men, every motion and thought of their Soul, and all that is within them. The heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the heart, and try the reins, even to give to every man according to his ways, and according to the fruit of his do, Jer. 17. 9, 10. He takes exact account and cognizance of all things; and here it is said that it is in order to give to every Man according to the fruit of his do; so that certainly it must be the better way to submit instantly. For the present refusal and neglect doth provoke him, in the mean while those struggle and contests do displease him; when he exhorts and admonishes, if they rebel and vex his holy Spirit, he will turn to be their enemy, Isa. 63. 10. and fight against them. We know not when this will be, and therefore People should be exceeding cautious how they do in the least displease him: When the Scripture speaks of God being angry, the same Word invites again to Reconciliation with him. Can two walk together except they be agreed? Amos 3. 3. Now God is continually with us, though many are not sensible thereof; for he is with us in our going out and coming in, and he is with us in all our ways; and this would be a continued fear and trouble to the mind, unless we are at peace with him, and then it is a comfort and an assurance: And therefore those who are afar off, do not think of God, but forget him, not knowing that they might have the thoughts of God, and the remembrance of his Name; be as familiar, yea, and as delightful as now they go on in their own darkness and imaginations; for here is danger and continued doubt. They might come to live under the continued sense of God, with the same, yea, and more exceeding comfort, than others do with the thoughts of any thing; as the Bridegroom rejoices over the Bride, so shall thy God rejoice over thee, Isa. 62. 3. And reciprocally his people may live comfortably, and rejoice in the Lord their God He is a shadow from the Heat, as a great Rock in a weary Land, a shelter ●rom the Storm, an house of Defence, or strong Habitation, whereunto we may continually resort, Psal. 71. 3. And many such like expressions the Holy Ghost makes use of. As a woman takes care of her sucking Child, and a Hen gathereth her Chickens under her wings, so is the Lord God to his People, to assure them of his continued Preservation, Love, and Familiarity towards them.  
And any one may come over to be amongst his People; as they that were not of his People do come to be of them, so we do warn, testify and exhort all men every where, of every age, or condition of life, whatever their past sins be, and of whatever nature or multitude their present temptation and circumstances are, yet still they are invited to partake of the loving kindness of the Lord. What hinders? Let the thought, imagination, or excuse be what it will, we could speak and give a sufficient answer unto it, from the Grace and Truth of God: We could reason even from the very first Principle of Action, and make even the man himself, whether he be in a mere natural state, or if he knoweth what we say, whether he be learned or unlearned, yet we could leave it to every man to judge what is best even for himself to do, and which is lIkely to tend most unto his own good.  
Nothing is more certain and evident, Then that there is no fruit of Sin. It is like dross, Psal. 119. 119. which melts and slides away. The pleasure or profit thereof passeth away, and comes to nothing at all; there is nothing therein which doth remain and endure; nothing which will abide the Fire, or stand in any stead in the evil day: Not the least comfort or happiness can possibly arise from it: Wherefore then should any one continue in Sin? Or, why should any one go to add Iniquity to Iniquity? To draw it on as with a Cart-Rope; when hereby he doth not only lose so much good, but bring on himself the more guilt and misery: If he hath offended God by former sins, he doth yet more by present continuance in the same; if he hath been filthy he will be worse, by wallowing yet further in the mire; and the sooner he draws back from the ways of wickedness, he will abate God's displeasure against him. No flesh can stand under the power of his Anger; they cannot endure, nor are their hearts strong in the day when the Lord shall deal with them: And seeing we must all appear before him to receive Good or Evil, to be sentenced unto Life or Death, What can be done too much to entreat our Judge in the mean while, that we may have him favourable and propitious, and be found accepted with him? What intercessions and care should be used against this great day of Trial and everlasting Decision? How should we in the mean while behave ourselves towards him, that now sits above to take notice of those who fear him and think on his Name, and also expecting till his Enemies be made his Footstool? Those who will not submit willingly at first, must at length by force; who will not do it of their own accord, shall be made to do it: Wherefore should any debate or doubt arise in the minds of men concerning this? Had they not better forthwith close in with that God of whom it is graciously written, Who is a God like unto thee, who pardoneth Iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy, Micah 7. 18. He would wink at, and pass by former Iniquities, if People would be careful to please him for the time to come; if they would not perversely abuse things as to stir up his Anger so much the more, because he doth not retain it; nor yet to presume upon that Mercy which he delighteth in. The right consequence is, That if God doth not retain his Anger, than they should not retain their Sins; if he delighteth in Mercy, they should both Pray, and also endeavour to be Partakers thereof; to meet God, as it were, in the way of Goodness; to have goodwill towards him, that he may show Mercy towards them; with what Affection thou behavest thyself towards God, he will manifest the same towards thee. With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright: With the pure thou wilt show thyself pure, and with the froward, thou wilt show thyself froward, Psal. 18. 25, 26. According as men are, so will God be towards them.  
Now seeing that every one knows that it is in the power of God to save or destroy, to do good or to punish, no man can be indifferent as to which he would partake of; for he would have the good, and avoid the evil: let him then go the most likely way to obtain the one and eschew the other; and that is not to be determined by a sudden thought, or slight apprehension of things; for such may be the temptation and delusion of Satan. But consult the Word of God, the very truth and reality of things; for seeing that God made, doth now govern, and will dispose of all things, we may rest fully assured that so it shall be as he hath said and decreed; where his Word doth promise Forgiveness, there the man may be assured thereof; as again, where it threatens Punishment, there he hath just cause to fear and dread it.  
Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isa. 55. 7. But the wicked think that this may be done hereafter; so that he is for keeping to his own way in the mean while. Then he will continue and go further in a wrong way, out of which he must at length come, or perish; the longer he goes on therein, the more way it is to come back; those things which he now doth, must be undone. He must endeavour to please and be reconciled with that God, whom now he provokes and sets afar off. He must have an awful Regard and Reverence for him, whom he now despises. What strangeness and contradiction would it be to do those things now, which he shall hereafter really wish and desire that he had never done: Repentance comes in upon a better and more truly informed Judgement. When the prodigal came to himself, Luke 15. 17. then came in him the resolution of going home, and framing right Principles of Life hence forwards: Then it is discerned that he was in an Error heretofore, that he had chosen the worst part, but now he would mend, and lay hold of the better; then he verily assents, and is really resolved, That if such a thing were to do again, he would not do it. But how can this be, that when either he doth already, or might know as much, yet he doth the same?  
The whole doth depend upon a full and true knowledge, That God is to be obeyed and pleased in all things; and that it is best for men in all circumstances, and at all times so to do. If in one instance, so likewise in another, and then in a third, and so throughout all parts of our Duty. It is better to be temperate in all things, than to run to the full excess of Riot, to do Righteousness at all times, Psal. 106. 3. then to practise wrong or deceit at any time: It is better to observe the several parts and stated seasons of Worship, than to live in irreligion or contempt of God: It is grievous to have forsaken God, and it is good to draw near and hold fast unto him in every thing; this may be known by that long series and trial, how it is with the condition of Mankind; those several dispensations and accidents, the sundry changes and chances of this mortal Life, the temptations, and what may seem severe trials, are to instruct in thus much. When the History of God's Church and People is rehearsed, with an account of what things happened unto them. This, or the like inference, is made, That they might keep his Statutes, and observe his Laws, Psal. 105. 45. And this is recorded for their Children, and to us, To the intent that we should not forget God, nor turn aside from his Covenant. And as Moses allowed Divorce to the Jews, for the hardness of their hearts; so it may be supposed that God doth admit Mankind to Repentance for their Ignorance and Imperfection; that if when they did not at first apprehend the excellency of his ways, yet if when they are convinced of the misery and deceitfulness of their own ways, and when they have some trial and experience of God's ways, and there they find a real Worth and Goodness, than they should yield, and come over unto God.   

CHAP. IU. Herein it is discoursed of that false Thought in the Hearts of many People, That if they should submit presently unto the Obedience of God, they shall be losers, and disappointed of so much Pleasure and Conveniency in the mean while: They shall miss of so much imagined Happiness, and fall into Vexation, Trouble, and Misery.  
MAN hath some seeming Reason or Excuse why he stands off; Produce, and let it come forth, if an Answer and Satisfaction may be given unto it. Produce your Cause, saith the Lord, bring forth your strong Reasons, saith the King of Jacob, Isa. 41. 21. No excuse will serve with the God with whom we have to do, before whom all things are naked and opened, who understands our thoughts afar off, even what is at the bottom of that Excuse. He requires Obedience and Subjection from every Creature, and from that there is no Dispensation or Allowance. Now every least excuse or delay, is a seeming kind of denial, and God discerns it as such. There is some ground of that backwardness and unwillingness; If he would but consider his own thoughts, he may apprehend wherefore he refuses: Is it not the third thing assigned, viz. People think that if they submit presently unto the Obedience of God, they shall be losers, and disappointed of so much Pleasure and Conveniency in the mean while; they shall miss of so much imagined Happiness, and fall into Vexation, Trouble, and Misery.  
What a strange Imagination doth here present itself at first; That Men should be losers by the Service of God; for they do not discern a future Reward, which will be a more abundant compensation for all present disadvantages; the consideration of a future Reward, and present conveniency, do quite take off all manner of Excellency and Deserving in any of the do of the Children of Men. When God shall rehearse and give a true account of the nature of his Government, and our Subjection, with an Historical Relation of it since he created Man upon the Earth, The Lord alone shall be exalted in that day. For therein will appear his Bounty and Goodness in a most eminent manner, without the least Thanks or degree of Merit due to any of his Creatures. For by Reason of our Imperfection and Want, there is so much Articling and Selfishness in us, that we will as it were do nothing for God, but what we are forced unto to keep our own Peace, or out of the Prospect of Good and Recompense. As on the other hand, a little frightening of Pain or seeming Inconvenience doth keep us off from our Duty unto him: What shall I get by it is the Question of almost every one in what he takes in Hand? And as the Assurance of Profit and Advantage shall engage him in such a Work; so again, the Fear of Loss and Inconvenience shall make him refrain.  
Pleasure and Pain are (if I may so express it) the two moving Wheels of Action; which do actually incline to follow such things, and fly from others, and thus he doth in common Matters. Now herein seems to be comprised the Mystery of God, That though in all things he requires of Men, there is a real Goodness and Worth, yea, and they are to be desired; yet again, through wise Disposal for a State of Trial, they have a Show of Evil, Loss, and there is an Aversation to them: The Things of God are found most excellent, both upon full Examination and and Experience, yet they appear as harsh and awkward to the Generality of Mankind; which makes them fly off and keep so at a Distance. Now, were they informed of the Truth of the Matter, they would act so as to the things of God, as now they do to the common things of this World: And even what appears harsh and frightful, they would undertake it, if it would tend to a greater Good if it would (as we commonly say) tend unto Account, than they would be for it: All manner of Ease and Sloth slides away at the present; there can no Good come possibly of it. Now by Hardship and Diligence many great and good things are accomplished. People might thus think and reason within themselves, That when they give way to sin and idleness, for seeming good and pleasure, yet if by a contrary manner of Life, there would accrue more real Good and lasting Satisfaction, this should with them turn the Scales, and make them seek after the other; not only to confine unto the present, but withal take into consideration the Things to come; not to be fixed only upon what is just before them, but to have an Eye unto the Recompense of Reward; to have respect all along unto the Good and Glory which excelleth; to forbear and let slip a little present conveniency, out of foresight and assurance of future and real Good. As again, To willingly suffer Loss, or endure Hardship in the way of Duty, that God may make up for all in the Day of Retribution.  
Indeed, all the actions of Man's Life are little, and may be done; there is nothing required of us but what may be performed, and is soon over; so that we may boldly undertake it upon the Divine Command, upon God's Promise of Grace and Strength, to go through therewith; and also, from his further Favour and Encouragement. Whatsoever thine hand findeth thee to do, do it with all thy might. In whatever Work thou mayest be accepted by God, as having the direction of his Word, and the teaching of his Spirit, perform it readily and speedily, during this Life of Vanity; before thy hands and feet are tied and bound up with grave Clothes, whilst thou hast powers of Action. Or if thou be ●nwilling and would be excused, beware lest the Thing be taken from thee, and given to another, who will perform the same, and so thou losest the designed Reward, and thou at last be judged as one afraid, or as one who would not do the Will of God.  
Upon his being our Creator and our Lord, our Father and our Master, he might command us to do such a thing, and we should, as obedient Children and Servants, forthwith do the same. Agreeable hereunto was the practice of God's Servants of old Time, as Noah, Lot, Abraham and Jacob, they did Serve and Worship God, and did many things purely out of his Command, without reasoning and mercinariness. That is, without knowing wherefore, and also without a particular Promise of any more Reward from the hands of God. With such Obedience, or Service, God was well pleased; and they are recorded for our admonition and ensample, upon whom the ends of the World are come: That albeit Glory and Immortality, and Eternal Life, are more clearly discovered and made known unto us than they were to our Fathers, yet we should be altogether as zealous and diligent in the Work of the Lord as they were, without so much consideration had to what is further promised and assured unto us; but we should do it only because the Lord requires it, and then leave it unto him whether he will make any Recompense; yea, and be contented if he should give none. We should acknowledge ourselves unprofitable Servants, we have done only what was our duty to do It was God who brought us into being, and gave us power thus to act: so it is but a due return of our being form by him, even for the Engine to move as he would have it: It is just to comply with the End of our Maker; or, if this be left to our choice and freedom, it is better when so performed of a willing and ready mind; for God loves such a disposition of Soul. And if there be such an Heart in People, all the future Discourse would be in vain, for they would both offer and act willingly, without being pressed to it: Let the way be only showed, they will both walk, yea, and run in it, without being pricked forward; let it be declared what they have to do, and they will forthwith actually do it, without so much argument and persuasion. If any one throughly assures, and clearly demonstrates unto them, That the Lord hath said and enjoined them thus, there is need of no more words, for we will do it. Truly God is good, and all things shall work together for good to them that love God, and that are called according to the purpose of his Will, Rom. 8. 28. And we will trust in the general, without being particularly told how the several things are so: We will commit our way unto the Lord, and keep steadfast in his Covenant, come Life or Death, Shame or Dishonour, good Report or evil Report, Loss or Advantage; being assured that God will so overrule things in his Providence, that even these contrary things shall tend yet more to our real and enduring Happiness. Those Saints of old, who were hungry and thirsty, are now come to that place where they are filled, and they do enjoy the fullness and fatness of God's House. It is a greater degree of Happiness to have been miserable, to reflect that the contrary Evil is done away, and there succeeds in the room a greater good and fullness; so that even Self-denial and Hardship do make way for more Enjoyment and Rest. Let this mind be in you which was in Christ Jesus, who went about doing good; whose Meat and Drink it was to do the Will of his Heavenly Father, who did not much regard the perishing Comforts of this World, as to be fully employed in and faithfully discharge that Message he was sent about. So Job did more regard the Words of God's Mouth than his necessary Food. For the one was of more Concernment and greater Advantage to himself than the other, as it was found at last. And though this might not be at first apprehended, yet the sense of his Duty to God did make him give the Esteem and Preference. Where is Love and  towards God, this makes that his Commandments do not seem grievous. They are indeed represented so by the Tempter, who would keep off from the Observance of them; but they are not so in themselves. And this hath been at sundry times cleared and manifested both by the inspired Men, who wrote as they were moved by the Holy Ghost; and also by other Labourers in God's Vineyard, who out of their Write, and from the very Reality and Reason of things, have brought out the Truth. The like also we have endeavoured by God's Grace and Assistance to show, and even to demonstrate unto the most natural and ungodly Man. Who keeps off because of this frightening and Temptation, and therefore we addressed unto him, if he would but judge of what he is vainly afraid to practise; for than his former Fear and Aversation would wear off, and he would experimentally find the Truth and Reality of things, as they are there spoken of. The Subject is, 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. Which is showed as to the present Evil and Pain of several Sins there named, and also of the Good and Excellency of the commanded Duties there instanced in. And the like may in the same manner be demonstrated of all the rest, either mentioned in the Word of God, or ever heard of, even as to all the Actions and Do of Men, whatever they are concerned in, so it is differently of the Good and Evil, Duty and Sin, of what is commanded or what is forbidden. Therefore I esteem all thy Precepts concerning all things to be right, and I hate every false Way, Psal. 119. 128. The like Nature runs through them all that they are really good and desirable, yea, and to be observed. So in every false Way there is Destruction and Misery which should be avoided. And was there a like Observance of all God's Precepts, and an abstaining from all Appearance of Evil, any one would both judge and experimentally find the same, as the Man after God's own Heart did. But by reason of that abundant Sin and Corruption which is every where, and hath spread itself over all Nations and Men; yea, and there is also a reserved Iniquity in those who seem to be Worshippers and Servants of God; which like the Herb that caused Death in the Pot, so this occasions Sourness and Misery: And therefore this great Truth is scarce discernible.  
O that thou hadst harkened to my Commandments; then had thy Peace been as a River, and thy Righteousness as the Waves of the Sea, Isa. 48. 18. Then shall I not be ashamed, when I have Respect unto all thy Commandments, Psal. 119. 6. I shall not live in Doubt and Misery: I shall not be disappointed of so much pretended Good or Conveniency, as may be thought to be had in the Transgression of this or that Commandment, as the Sinner thinks expedient. In the forementioned Place of Isa. 48. 18. It is first said, Thy Peace had been as a River, and then thy Righteousness as the Waves of the Sea, which mounts up and ascends on high. So it is here said in the following Verse of this Psalm last quoted, I will praise thee with Uprightness of Heart, when I shall have learned thy righteous Judgements. Both which are given to signify, and from hence we may learn that the Happiness of God's chosen doth not only consist in a perfect Peace and true Satisfaction of Mind, tho' these are things very desirable, and beyond what the World gives. But it breaks forth into Singing and Joy unspeakable, full of Glory. That I may see the Good of thy chosen, that I may rejoice in the Gladness of thy Nation, Psal. 106. 5. Here are ascending Steps, one after another. There is not only a Freedom from Evil and Misery, nor yet only a Stayedness and full Content of Mind; but it hath further Delight and Refreshment, and also can express itself forth, as others show forth outward Signs of Rejoicing. So that when the World shall be perfectly obedient, and what is consequent to that, reconciled unto God, when his People shall be all righteous, Isa. 60. 21. and each Man and Woman throughout the Earth observe all Parts and every least Tittle of their Duty to God, they shall not be dull nor yet in deep Silence. But they shall be more merry, talkative and pleasant in speaking of and praising God for his wonderful works, than now they are, or have ever yet been about other things. Their Heart shall rejoice as through Wine, their Heart shall rejoice in the Lord, Zech. 10. 7. which will very much exceed the Mirth of Tabret or Harp; or the Joy of Feasts. Their Talking shall be of God's Do, declaring his Truth and singing forth the Praises of the Lord: In which they shall find more Variety, yea, and agreeable Satisfaction, than heretofore in spending their Time in hearing or telling of some new thing, some little Novelty, idle Story, or foolish Jesting. They shall more rejoice in the several Parts of Duty, than formerly in the Pleasures of Sin for a Season. All the Briskness and pretended Merriment of that compared with the Joy and Exstacy of God's Chosen, shall be darkened and exceeded as the Light of the Moon is by that of the Sun; or as the small and faint burning of a Candle is to the Lights of Heaven. The seeming Activity of Soldiers and men of Valour; all that Show of Briskness, Renown and Courage, whereby in Times past the Abaddon and Destroyer hath stirred up Thousands to butcher and kill one another shall be infinitely exceeded by the Lord of Hosts, and by his Army of Saints, according to what is written, They shall run like mighty Men, They shall climb the Wall like Men of War, and they shall march every one on his Ways, and they shall not break their Ranks, They shall run to and fro in the City, they shall run upon the Walls, they shall climb up upon the Houses: They shall enter in at the Windows like a Thief; and the Lord shall utter his Voice before his Army, for his Camp is very great; for he is strong that executeth his Word; for the Day of the Lord is great and very terrible, and who can abide it, Joel 2. 7, 9, 11. Their Speed, Resolution and Order shall as much exceed that of the most excellent and victorious Army which was ever heard of since the World began, as they do a Flock or Herd of Sheep.  
God is glorified by Action; when the Powers which he hath given, are exerted, and then he will give yet more; when little Creatures do great things; when what before lay hid, is put forth. Thy People shall be willing in the Day of thy Power, Psal. 110. 3. The Lord himself shall again awake as one out of Sleep, and like a Giant refreshed with Wine. As he endues every thing that hath Life and Breath with Powers of Action or Motion, so himself will cause that that it be manifested forth, he will subdue his Enemies in the hindermost Parts, and put them to a perpetual Shame. Those tormenting Passions shall be stretched out and come forth in the Wicked: So again, the delighting Affections shall be stirred up in the Good, and vent forth in the utmost Gladness and Pleasure. Thou shalt increase my Greatness, and comfort me on every Side. I will also praise thee with the Psaltery, even thy Truth O my God, unto thee will I sing with the Harp O Thou holy One of Israel. My Lips shall greatly rejoice when I sing unto thee, and my Soul which thou hast redeemed, Psal. 71. 21, 22, 23. Here in this World of Opposition, Sin and Temptation, we do meet with great and sore Troubles; but when once those are done away, there will succeed a more than proportionable Degree of Joy and Consolation. This is figured by that Phrase so usual in the Prophets, of Joy in the Harvest. It is but a faint and imperfect Comparison to set forth the Transports and Ecstasies which shall be of God's People. As a Bridegroom rejoiceth over his Bride, so shall the Lord rejoice oves his People; and they reciprocally shall joy in the God of their Salvation, who were formerly possessed with Horror and Dread, they do at length arrive at Reverence and , and then their Souls do greatly rejoice in God, and he doth put Gladness into their Hearts more than can be expressed by Corn and Wine, or any worldly thing. When we do sincerely and actually endeavour to be holy, as he that hath called us is holy, than he is perfectly reconciled unto us. Notwithstanding his infinite Greatness, he doth humble himself to become familiar to our Nature. All former Averseness and Enmity are vanished away: And we being fully resolved to keep his Commandments at all Times, and that our Lord shall guide us continually, he doth according to his gracious Promise, keep him in perfect Peace, whose Mind is stayed on thee, because he trusteth on thee.  
We may see and perceive a tittle Representation hereof in the Communion of Saints here on Earth; who, when they are obedient and , do find exceeding Joy and Sweetness with one another, as they talk of and derive it down from the God above. The like will be much more in the Times of universal Reformation, when the whole Earth shall be at Rest and Quiet, it shall break forth into Singing, Isa. 14. 7. the one before the other. The Pleasures of Sin, or the Laughter of the World are not so much to that as sounding Brass and tinkling Cymbal compared with the best Music. All carnal Joy is now sudden, mixed and unsatisfying: But what comes down from the Father of Spirits, or arises from doing his Will, that doth remain and is sincere, gives a blessed Expectation till we awake after his Likeness and are satisfied with it. The Joy is suitable with our imperfect Condition here, it increases as we grow up towards Perfection; and is in us a Well of Water springing up unto eternal Life. This Kind of Joy doth transmit over to Enjoyment. It is a little Foretaste of that, wherewith we shall be happy for ever. It is sensibly in us according as we have Assurance, and approach near to the receiving thereof.  
There is an Agreeableness between our Work and Reward. Now our Work is to keep the Commandments of God, and be doing his Will. The Commandments are for our Good always; as every thing must be which proceeds from him, who is most perfectly and essentially good. Blessed are they that keep Judgement, and he that doth Righteousness at all Times, Psal. 106. 3. It is better so to do at present; for they have more Peace and Satisfaction, as also the Promise of future Recompense.  
Many things are here suffered in this Time of Trial, and Hour of Temptation which is come upon them that dwell on the Earth, but yet it goes well with them that fear the Lord, that fear always before him; who when they are tried are found faithful and obedient, these shall receive the Crown of Life which the Lord hath promised to them that love him, Who can now withstand and overcome the Temptation, and trust unto the Lord for a greater Recompense. If the Sin had been consented unto, the Pleasure or Profit thereof could never have countervailed the Loss of present Peace of Mind and the blessed Expectation further on. All things are derived in order to Contentment and present Happiness: Now our God doth furnish us with every thing pertaining to this, whilst we continue in the Way of Duty, and we do not turn aside from his Commandments to the Right Hand or to the Left. To each of them singly, and to all together jointly, there is annexed strong Consolation and Assurance; the one as to the present, and the other as to what shall be hereafter. We are truly pleased in doing what we ought, and we have a sure and certain Hope of good things to come. Whereas in Transgression is Doubt and Restlessness, and fearful Expectation. And so in abstaining from evil and forbidden things, There may be a little Regret and Unwillingness through corrupt Nature; but afterwards there succeeds more Content and Satisfaction in the Denial of it, than if one had yielded unto the Temptation. And further, there is a looking for the blessed Hope and glorious Enjoyment, which shall be to those who do now comply with the Will of God.  
If we go through the several Parts and Steps of our Duty, as also the several Degrees and Sorts of Sins, we shall sinned this to be trne. Indeed, in the first there may be a little Irksomeness and Aversation, which cannot make miserable, for it instantly passeth away. It may be resolutely gone through with and overcome, and this would lay up a Foundation for a greater Happiness and Reward. So in the latter there may be a slight Semblance of Pleasure and Ease, which cannot make happy, for this soon passeth away and comes to nothing, and also it tends unto an exceeding Condemnation and Loss; and further, it involves into eternal Pain and Punishment: Besides, the Consideration of a different Futurity, It may be observed at this prefent Time, that though in the Way of Duty there may be Labour and Trouble to the Flesh, yet there is Joy and Peace in the inward Man, which abundantly countervails for that: So in Wickedness and Transgression, there may be a small Gratification and pleasing of the Body, but to it is annexed Fear and Vexation of Soul, which is as a bitter Alloy to the other. The Soul is the Man, and he that would build up for himself a real Good and Happiness, must consult for that especially. For besides; that it is the more enduring Substance and survives the Body, so even now it gives the Resentment of Good or Evil, Happiness or Misery. Indeed, all the Happiness or Misery of this present Time is not to be accounted of; for whatever delights or vexes, soon passeth away, and we are gone: It is transitory and in continual hasting by; but seeing that further we are to receive for the things done in the Body, whether good or evil, the Reward of one, and Punishment of the other must indeed make eternally happy or miserable. We ought to take the utmost Heed, lest by declining what may seem a little harsh or laborious. what may render liable to a small suffering or Shame, we do hereby lose the Recompense of Reward. So again, by giving Way to the Pleasures of Sin for a Season, or the present Profit of Unrighteousness, we may plunge ourselves into eternal Pain and Loss. The Pleasures of Sin do not truly content at the very Moment, when there is a real and sensible Delight inreceiving the things of God according to his Laws and prescribed Rules. So in the Gains of Wrong and Injustice, in taking Bribes or undue Rewards, he may be a little pleased for a while, yet there is Regret and Fear, the one for what is already done, and the other for what is to come. So that whatever Plenty or Abundance the unjust Man hath, yet his State and Condition is not comparable to the peaceable Fruits of Righteousness, to that Man who observes the true and strict Rules thereof, and hath only the Blessing and Increase of his honest Labour and Diligence.  
Sin and Disobedience will not admit of a through Consideration, but must go on with Hurry and Neglect; whereas Obedience and Righteousness will prove its own Work and find a rejoicing therein, Gal. 6. 4. It desires the most particular Thought and Examination, and still it hath sincere Comfort and a blessed Hope and Assurance. Even those, who do not act by a Sense of Duty towards God, are led by present Pleasure, Profit, Conveniency or Advantage. And were they alike persuaded, that there was more abundantly to be had in the Ways of God, these same Persons would be moved to walk therein. Reduce all things to a Man's self, his own Good and Happiness: This, though it be somewhat further about, and it is not altogether upon so noble and excellent a Principle, yet it may bring him over unto good. But the right and direct Way is for a Man to give up himself to God in the first Place sincerely and unfeignedly resolving to live in Obedience and Duty unto him in all things, come what will thereof, and trust wholly unto God for the Event of all things; for thus one may keep whole and steadfast in his Covenant, and not turn aside from his Commandments to the right hand or to the left. He may go through with and understand those doubtful Dispensations of Providence which are therefore given to exercise our Faith and Trust on him at all times. To hold on still in every Affliction, Trouble or Disappointment, being assured however cross or contrary they may seem at present, yet we know that All things work together for good to them that love God, to them that are the called according to his Purpose, Rom. 8. 28.  
Whereas those who seek their own good directly and immediately in the first place, and have more respect unto that than to the Glory and Law of God, they are apt to mistake sudden Ease and Pleasure, or present Conveniency for real Good, and to measure their Obligations and Rules of Duty by what seems to make for or against that. If they imagine the thing may expose them to Danger and Trouble, than it is asked, Doth the Lord require it of them? And they will find out a Delusion, or conceit to themselves that he doth not, or they would willingly be excused, nay, some run into that Danger and common Error, seeing that the Lord hath commanded all his Commandments for our good always; they think such an Instance is not for their good, and from thence they would conclude that it is none of God's Commandments The Error lies in their own Mind and wrong Imagination; for the thing is true as God hath established it; Whatsoever he hath commanded is for our present Peace and Comfort and future Recompense. But many through want of Knowledge, Faith, and Trust on God, do not discern it is so. Certainly present Peace and future Glory is much beyond the utmost good that was ever had by Sin and Transgression. The first is sensible, and of the other we have assured Hope and Evidence from the same God whom it is impossible to love; and even now gives us the things which we taste, see, handle, and enjoy. Such Food is nevertheless good and wholesome though a sick Stomach cannot relish it so; but it may seem to that evil and bitter. And when by Reason of Iniquity the whole Head is sick and the whole Heart is faint, than it cannot so clearly apprehend and perceive the Sweet and Goodness of Obedience and Duty. The things are nevertheless real and the very same though Blindness doth not see them, and Ignorance doth not know them. And so it is of the whole divine Will and Commandment, which is excellent and Profitable. Her Ways are Ways of Pleasantness, and all her Paths are Peace, Pro. 3. 17. Albeit, those who are alienated from the Life of God do not throughly conceive how it is so.  
It was God who put this Goodness into things, for that is the Return made upon the several days Work of the Creation, And God saw that it was good, Gen. 1, 12. so it was in their original Nature, and so it is in their further Establishment and Order; for they are Derivations from his own Essence. God, who is infinitely good, cannot make any thing but what good is. Thus it is as to all his Works and Do. He cannot command any thing but what is also good.  
Indeed, through the Intermixture of Sin and Evil, which came in afterwards, there may be Trouble and Resistance: Through the Wiles and Hindrances of Satan, and the Powers of Darkness, there may be Care and Vexation; but to avoid and overcome is Joy and Glory. To countermine and resolutely go on still, to behold Satan falling from Heaven as Lightning, and to have the Spirits subject unto us, Here is exceeding Triumph and praising God on this Behalf. Our Nature loves to have Opposition, and rejoices to get over it. The utmost here is but the like Pain and Trouble, which others willingly undergo for the things of this World, and they are contented, though they act upon Uncertainty and Expectation; and if they should at length obtain, yet they cannot keep but must be taken away from it. But for the good things God hath promised, the Way to come at them is chalked out in his Word, and shown in our Mind. And we know when we do accordingly, as plainly as when a Master commands his Servant to go, he heareth his Voice and goeth accordingly. There is alike and greater Comfort of Mind in doing the Will of God as a Man hath when he returneth from his daily Work in the Evening. And there is the full Assurance of Faith and Hope unto the End, as when one hath done something more towards it, and expects to see an End, and enjoy the Fruits of his Labours.  
The present Acts are little and sudden; but the good and evil are more remote and distant, yet assuredly consequent to them. This will render either happy or miserable; and as the several Actions will do this more or less, so they are to be desired or avoided. Is such a thing for our present Happiness or Misery, which is for a Moment? But how stands it as to our future Happiness or Misery, which is exceeding and eternal, And this should chief sway and determine us in whatever we take in hand, knowing that the Time to come will be equally present and remain longer before us, than this Moment in which we now live. The less Concern must give way to the greater. Eternity is to be preferred before Time; for ourselves is as nearly concerned in one as in the other.  
The Commandments of God are said to be for our good always, even now, henceforth, and for ever and ever. The good which is now only in Beginning doth increase, till it ascends up into eternal Life and Blessedness. But as to the Neglect and Violation of them, the utmost pretended Benefit thereof is only a sudden Conveniency or momentary Sweetness, which soon endeth in Regret of Bitterness; and unless God's Mercy and our own Repentance doth interpose, it renders us liable unto endless Pain and Punishment. In Obedience and Righteousness there is even at this present Time a sensible Comfort, Joy and Peace. Now what more can be desired in this World? What is more valuable than perfect Peace? Or that full Assurance and Stayedness of Mind, which is contented with the present, but withal desires after better and greater things to come. Even now to delight in God, and to pant and thirst after a more full and close Enjoyment of him. To walk with Cheerfulness and Pleasure in the Way of his Commandments. To have a further hungering after Righteousness, but yet a most earnest coveting after the heavenly Reward and Blessedness. To take with a quiet Mind all the several Dispensations and kinds of Providence, holding our Faith and trust still. I will hope yet continually, and praise thee yet more and more. To magnify and bless God still, when things seem contrary; for there will yet be a right and an expected End. Although the Figtree shall not blossom, yet I will rejoice in the Lord, I will joy in the God of my Salvation, Hab. 3. 18. The apprehension of him above, makes all things here below sweet, and the worst, such as may be endured: For God will in the mean time give strength to bear, and assured deliverance out of it.  
By this may be seen the weakness of our condition, that we are so very fearful of every Evil that can, or we imagine may do us the least hurt. And also there is a sense of our want and imperfection, of our poor and low Estate, that we are so greedy, and catching after every small thing which we think may do good, or please us a little. We are lovers of ourselves, and consult only for ourselves, more than what the Lord our God doth require of us. Now indeed, self-love is not to be blamed, for it is the great Law of Nature, and was undoubtedly implanted in us by the Author thereof. No Man hateth his own Flesh, but loves and cherisheth it. But the Error and Mistake is, That we do snatch at the Lesser Good, instead of the greater; and so by declining, and avoiding a less Evil; we run upon a greater, and subject ourselves to more loss. We do not in the first place seek the Kingdom of God, and his Righteousness, and trust that all these things shall be added unto us. Nor do we observe our Duty to him in all things, and depend upon him for the Event of all. We are to seek after a true, proper, and enduring Happiness; and consequently, to do, and embrace every thing which makes for that, and decline what is contrary, or an hindrance.  
In every thing we take in hand, remember the End, and thou shalt never do amiss; and at present examine as to each single Action we are engaged in, Whether the Good or Evil consequent to us thereby will be greater? Taking in the consideration of the future, as well as of the time that now is. For that is as much longer, and of greater concern, as Eternity doth exceed Time, which is more than our whole Life is to the twinkling of an Eye, and consequently deserves so much the greater regard and concern, even of those things which are done out of Humour, Opposition, Lust or Pleasure, the supposed good or conveniency instantly passeth away, but the danger and evil is great; for by Reason of these things the wrath of God cometh on the children of Disobedience. The pain and punishment will more than sufficiently requite for gratifying their own will and concupiscence. Though they hug themselves, and they walk in the false peace and imagination of their Heart, yet a day of Recompense will assuredly come, when it shall be rendered unto them for all the sweet and pleasure of their Sin and Transgression. So on the other hand, all the seeming trouble, or loss of Obedience and Righteousness, shall be recompensed with a proportionable Reward. As for those who go on in a more blind hurry and neglect, their Time and Life passeth away, and Satan thus deceiveth them into Ruin and Perdition. This short Question might be still put to our Souls, and should ever be in our Mind, What do I propose to myself? What Good will come of it? Is such a Profit or Pleasure to be attained? Why, the like hath been had already, it satisfieth not at the very time, it quickly passeth away, and comes to an utter end. But if it is the effect of Disobedience and Transgression; why, This hath a just Recompense of Reward annexed to it, which will be bitterness in the End, and a severe compensation for whatever unlawful delight or gain he hath had. As the several steps to a Journey, so the single and several Actions of our Life tend unto Happiness or Misery; they do either set forward the one, or make liable unto the other. It is a laying in a good foundation against the time to come, or a treasuring up wrath against the day of wrath. Who would commit sin if he did consider that he should receive doubly for it? When there is no fruit at the time, and certain punishment to come. And so, who would not go on, and continue in all Duty, seeing that he shall have assuredly such encouragement and reward?  
Every one proposes to himself Happiness and Good as the End of his Actions; but he would do well to take heed whether he doth endeavour after a true and enduring Happiness, instead of a seeming and sudden conveniency? Whether he can discern what is really good and profitable all the days of his vain Life which he spendeth upon Earth as a shadow? And not confine himself only to those Actions which perish in the using, and it would be better if they had never been done. All the pretended advantage of them is soon over, the guilt remains, but the worst is to come, viz. To suffer the due Reward of their deeds. If the punishment were presently annexed to sin and wickedness, all would refrain from it, as many do from Religion and Duty, because they imagine it harsh and irksome. But because the little and insipid pleasure of sin is present, and the pain to come; they greedily catch at the first, and blindly and ignorantly venture upon the other.  
What is to come, is not as yet, but it will as certainly be, and also remain, when all these things are passed away. The World passeth away, and the fashion thereof, both the lust and trouble therein. The first is only an husk, shell, or an appearance of Happiness, so is the other of Misery; nay, all here is but as Imagery and Varnish, and mere Outside. Surely every Man walketh in a vain show, Psal. 39 6. In the Margin there it is, In an Image. Our Bodies are as shadows, our Souls little more than nothing. Surely every Man in his best estate is altogether vanity. And yet this is flecting and hasteth away; day after day, and night after night, our Time passeth, and our flesh waxes old, as doth a garment. Nothing here doth remain, or endure with us; and yet we covet, and earnestly desire after what is so. Indeed if we were to pass by, and to be no more for ever, than we should make the most of these temporal and perishing Things; but seeing they are in order to what is Eternal and Enduring, we should so use and manage ourselves towards these earthly and temporal Things, that we may come to the Enjoyment and Possession of the Heavenly and Eternal; so to approve ourselves in the time of Trial, that we may have the acceptation of our God; to be as obedient Children, that he may give unto us the Heavenly Portion and Inheritance; so to demean ourselves here in Time, that we may attain unto a Blessed Eternity. God, who established and ordained all things as they are, sent us here to prove what is in our heart, and what we will do; He hath set different things before us, to see what we will choose; He hath afforded us the means and capacity of Knowledge, if we would but learn and know; if we would Obey the Lord our God, and walk in all his ways, and rely upon that gracious Promise, I will be your God, and ye shall be my People, Jer. 7. 23. He will so order, dispose, and give us things, as shall tend to our comfortable Being here, our Crown and Glory, the utmost and continual Rejoicing hereafter.  
If we can be happy at last, and for evermore, that is all which we desire; if we can pass on, and go through this World, we are contented to suffer Labour and Weariness, knowing that we shall come to the Rest which the Lord hath promised: And that will be more sweet and refreshing, the more pain and difficulty we have sustained in these few and evil days of our Pilgrimage. If they were good and pleasant, they sensibly fly away as a Post, and it is melancholy and regret to find, that what delights should pass away. It is yet more anguish and sorrow, that it must be at length wholly determined, and come to an utter End. It is the utmost Despair, and inexpressible Vexation, That for the unlawful use of those good things he had in this Life, he must, when that is ended, come to the Place where he shall be tormented. But now, on the other hand, to Rest from their Labours, to be comforted for the evil things they had here, this indeed is the Great and True Blessedness.  
This should teach us to use the things of this World as if we used them not; but above all, carefully to observe every tittle and part of our Duty, to abstain from all appearance of Evil, for it may be all continually done from time to time, with a very little irksomeness, trouble and loss, and there is a most happy End of all. This third time citing that place, is the more to enforce the observance thereof, Blessed are they that keep Judgement, and he that doth Righteousness at all times, Psa. 106. 3. In keeping of them there is great Reward, Psa. 19 11. The word, keep, denotes a constant adhering to them, come what will thereof. Who is resolved with full purpose of Heart to cleave unto God, and to observe all his Statutes, notwithstanding any Temptation, Difficulty, or Hindrance to the contrary. The Temptation may be overcome, for it might indeed please a little, but that would be sudden at the Time, and unsatisfactory in the Conclusion thereof, and consequently, the not yielding to it, can be no great loss or misery. But than is a content and approbation of Mind afterwards, and also the vast consideration of the time to come: Also, the difficulty may be conquered, and the hindrance taken away, without much trouble or pain, without diminution or lessening of present Happiness; but it exceedingly furthers as to the Future and Eternal Blessedness.  
If it was throughly inculcated, and continually repeated upon our mind, How that the best things which happen here will not make us happy, nor the worst miserable; If we had a right knowledge of all things in their own nature, not heightened in Imagination, we might easily go through all parts of Duty, and avoid the several Instances and Acts of Sin, as the one doth occur, and the other present themselves. Indeed such a thing being the Will and Mind of God, should presently silence all other considerations drawn from selfishness, or the love of ourselves. But (as was before somewhat hinted) to shut out all boasting and merit, That the Lord alone may be exalted in that day, we do little or nothing purely for him, but all out of respect had to ourselves; and if we were sufficiently convinced, it would as much redound to our own good and benefit, we would then obey the Lord our God, and walk in all his ways. This is evident, For the very reason why People walk in their own ways, is, because of the supposed advantage and conveniency thereof. Now alike, and greater Profit would turn them into the right way. Present Peace, and Future Glory, do surmount all the Pleasure and Profit which can be had here; and Glory and Immortality are rather to be sought after, than blind dangerous inconsideration, or the fearful expectation of the end of those things which is Death. It is better to sin not, and be innocent, than to give way unto the doing of those things whereof we must give account; for hence arises doubt and fear. We may quickly find and perceive the utmost good and delight, which spring up from Disobedience and Transgression; the same hath been had before. It melts away like dross, leaving a foulness behind, which turns into nothing. This may be observed of the several Acts of Sin and Temptation; which go out like the snuff of a Candle in noisome darkness. How can men expect Happiness from those things by which they die and become miserable? What Fruit had ye then in those things whereof ye are now ashamed? It it is all but trash, which instantly perishes in the going down, and doth not nourish; which is as insignificant as a mere Tale that is told, or expires as a Dream when one awaketh; which is but faint and languishing in the Act, and bitter in the Remembrance.  
If there was previous Thought and Consideration of these Things, Men would not so much yield to them. But alas! They discern it most commonly by the Effects and Consequents; and that not throughly, till it is too late. When the time of Trial is over, than they know how they should behave themselves; and when he will prove them no longer, than they would approve themselves unto God. The Matter is understood at the End, but not at the beginning; whereas this is too late if it is but once laid before us, as such are the concernments of Eternity. We being proved in this Life only, but many other Things of this Life are often and successively laid before us; and this should reach us to amend our former Errors, and carry ourselves Right at the next Opportunity and Trial. To have the free use of our Reason and Faculties, and our Senses continually exercised to discern between Good and Evil, That we may seek after and embrace all that can be had of the one, and as studiously decline all the hurt and defilements of the other. To know and practise all those things for which we shall have the Voice of our Lord, Well done good and faithful Servant: And again, carefully avoid and leave undone all those things which tend to sad account and condemnation. What profit is there of all the Labour that a Man taketh under the Sun? In Truth none at all; unless it be in order to future Life. And when we come to fully know and perceive as much, We should direct all our Actions accordingly. That like as the Men of this present Time do think in whatever they take in hand, What Good or Profit will accrue to myself hereby? So the same may be continually thought of as to the time to come. What advantage or stead will this Thing stand me in when I shall come to give account of myself to God? The consideration of Things to come, by reason of their so much exceeding Greatness and Duration, should swallow up all the care and concern of this present Time. We do not so much value how things go with us now, so it may be well with us hereafter. We are not so much concerned for whatever we may miss of in this Time and Place, so we may lay hold of Eternal Life. It is no matter whatever Trouble, Pain, or Striving we endure, if we may by any means attain unto the Resurrection of the Dead. And then, we should not so much Article for Happiness or Misery in the mean while, if we did look out to this vast and enduring State. Lord Jesus give me a Portion and Interest in That, and dispose of all other things with me as thou pleasest in the mean while. Nothing here can be properly called Happiness or Misery; for it may be rather termed a transient Delight, or small Vexation, which as the shadow upon the top or surface of the Earth, presently hasteth by; it may slightly affect the Imagination, or uppermost Thought; but it should not reach, nor descend into the depth of the Heart; for that should take Thought of greater Things than what are to be had here: Or rather consider the Disposal and Establishment of them, and so likewise use them in subordination to things to come. Even according to the Law and Direction of the Most High God, and by observing the Commandments and Say of our Lord and Saviour Jesus Christ.  
Good God what abundant Exhortation is there to this? How many Repetitions, Inculcations and Enforcements must there be, only to do what a Subject doth readily for his Prince, a Child for his Parent, and a Servant for his Master. Is not God, and his Son Jesus Christ, greater and better to us, than any of these Relations? Shall we not get as much by his Service as by theirs? Are not his Promises as sure? And doth not his Reward extend further? Is not his Work as excellent? And the things he hath said as good and fit to be done? Yea, they are more agreeable and reasonable than any thing we now do in this World. His Commandments are not grievous, but such as may be performed, and there is a greater Benefit annexed to the doing of them than is to be had in the most generous and highly esteemed Actions according to the World. For besides many other Disadvantages, whatever is done here in order to the things here, is certainly and evidently determined within this short Time; but for those who shall do the Will of God, it is not yet known what their Recompense shall be. It is higher than the Heavens and reaches even to the Length of Eternity. It is revealed unto us in great and marvellous Words ' sufficient to raise our utmost Affection, Desire and Endeavour. But we are further assured from Isa. 64. 4. that it is yet more than we can now expect or conceive, For the Son of Man shall come in the Glory of his Father with his Angels, and then he shall reward every Man according to his Works, Mat. 16. 27. This is told us before that we may prepare and fit our Works accordingly; that we may have a greater Measure and of the best Sort of Works, so we may know what we have to do, and also be diligent in the Exercise thereof. First, not to spend our Money for that which is not Bread, nor yet our Labour for that which satisfieth not: Not to be only or principally busied about vain and perishing Things; which it is impossible they should content or make happy, for they do not remain. To draw off from the things of this World, and to employ our Care and Labour about the things to come. And then we are to search the Scriptures that we may understand rightly how we may have eternal Life, and put in through God's gracious Promises for the different Degrees of Glory, even according as we have more or less abounded in the Work of the Lord; so that we should not be so much concerned how much Happiness we shall have in this mean while, or what Misery we are liable unto; but still give heed and take care for that which is to come.  
As the future Life succeeds and is annexed to this present Life, so we should not think of one without the other. For that is the general Fault and Mistake, that we are so sunk and confined within this Life that we have no constant Regard to that Life which is to come. We do wholly consult for the present, to the Neglect and Unmindfulness of the future: Whereas if Consideration be taken of both together, than we shall manage things rightly: And when there is any Contrariety and Competition between them, there always Preference ought to be had to the greater, for more Concern aught to be had for a Year than for a Minute only. The Disproportion is much more in all the several Instances between the things of this Life and the other. Albeit, they are now at this present Time had or seen: And the others are future, to be expected and believed. But yet these things shall be passed and utterly done away, when the others shall ever remain, It is evident we must all be taken away from the things of this World, and then the whole Action and Business of our Life will seem and signify no more than of the past Time already, as to which, how that is we can conceive in our Mind. But than comes Judgement, when those Thoughts, Words and Actions, which are over and almost forgotten, shall come to be examined and Distribution shall be made accordingly.  
Then the Disguizes and contrary Appearances of things shall be pulled off, and they shall be seen and under●…ood in their true Nature. What do contribute to our Welfare, and what do tend to our Hurt, and this is to be measured, not according to false Thought or wrong Apprehension, but from the very Reality and Event of things. And again, Judgement is to be made, not so much from the ●…d seeming contrary or middle Issue, but from the utmost and last End of things, for Satan may at first endeavour to defeat, but he can never overthrow it; so he may try to turn it into Harm and Inconvenience, but yet cannot possibly hinder so far that it shall not do us good at the latter End.  
The Purpose of God stand firm, and he will certainly bring it to pass, though in the mean while, through the Wiles and Opposition of Satan, some things may seem to let and hinder: And they may at first seem to bring the contrary to what they shall end in at the last. When God promises, I will deliver him and Honour him, with long Life will I satisfy him and show him my Salvation, Psal. 91. 15, 16. He may at first seem to be delivered over to the Will of his Enemies, and be overwhelmed with Shame: He may do those things, which in common Probability will endanger and shorten his Life, and to be esteemed smitten of God and forsaken; so that he hath not then so full and clear a Discovery of the divine Will and Counsel. Now if we had Faith, Knowledge and Patience, as to believe, discern and quietly expect as much, than we might easily in the mean while submit to Hardship, Inconvenience and Disappointment, knowing assuredly that that there will be an expected End. And by this doing we shall lay in more Stock and Foundation for our real and enduring Happiness, whilst we continually study and labour that we may be accepted of and approved by God, but neglect or disregard the Pain or Pleasure of the present, but refer all to future and endless Life. Whilst we look not at the things which are seen, but at the things which are not seen, for the things which are seen, are temporal, but the things which are not seen, are eternal. The first indeed are felt, we being now in the midst of them; and we sensibly know that they are little, vain, and hastily passing away; for they are either taken from us, or we from them: So they are but temporal. But to the other we daily approach nearer, we now apprehend them by Faith and Reason; and blessed is he that seeks diligently, for there shall be a certain Performance and obtaining of them.  
It is the easiest thing in the World to be understood and most reasonable to be practised, that the less should, give way to the greater, and we should be most concerned about that which is of most Importance to every one of us. And hereupon the things of God and our Universal Duty to him, have the Preference infinitely before all other things whatever. For conceive what is most highly esteemed or sought after amongst Men. The highest Honour, greatest Riches, or the most valuable Pleasures cannot hold the least Competition with that Exaltation which we expect from our God, the Inheritance that fadeth nor away, reserved in the Heavens for us, and that Fullness, of Joy and the Pleasures which are at God's Right Hand for evermore.  
God first gives things in a lesser Degree for our Trial; and then afterwards he adds that which is full and perfect for our Crown and Reward. That by the lawful Use of the things which he hath allowed we may be contented, and quietly wait till we shall be made most happy at last. There is a wanting of somewhat at present to prove whether we will reach after somewhat more in Lust or forbidden things, there is a little Consciousness of Want as well as an Appearance of Good, whereon to ground the Temptation and Trial. There is an hasty Desire and coveting which coveting which craves to be satisfied, which by giving way unto, is yet more urgent, as contrariwise it diminishes and ceases by Denial and crossing of it. If we did throughly consider how little there is in those things when had, as also how small Pain and Irksomeness it is, when they are resolutely denied: We should more constantly keep within the Tenor and Bounds of Christian Sobriety.  
We are now to receive things to the very full, for we are not as yet to come to the Marriage-Supper of the Lamb, nor to the Feast of fat things upon the Lees well refined: Neither should we here expect a tarrying or sitting dough; For we are not as yet come to the Rest which the Lord our God hath promised. We must be content to be fed with Tears and Sorrow, having Hope and Expectation to come to that Place where they shall be done away. If God doth at present Give us Tears in great Measure, he will at length make it up in as large a Cup of Consolation and Rejoicing.  
These three make up our Condition here, Sorrow, Joy, or Contentedness between them both, and in one or the other, we pass all the Days of our Pilgrimage. The last is most desirable, for its Constancy and Duration, for though we eagerly covet after Mirth and Delight, yet that is wearisome if had long together; as also Grief, if it is continually upon us, it sinks down the Soul. Now indeed the Worst may be born and submitted unto, if it be in order to good things to come. If we sow in Tears, so that we may reap in Joy; if we go on in our Way weeping so that we may come again rejoicing and bringing our Sheaves with us. Here is the Faith and Patience of the Saints: Here seems to be the great Trial and Exercise of Mankind; because they forego the good things of this Life, and subject themselves unto the evil; they take up the Cross here when as yet they do not see any thing more. They are not indubitably certain to the contrary; for often such a Staggering or Doubt doth return, that here is their All, that after this Space they shall be no more for ever: And therefore some think that if they are bereft of this, they are absolutely deprived of all. Or what is to succeed hereafter; They say, That is of doubtful Expectation; or If it is in a more particular Manner at God's Disposal, than he may withhold his Hand and not seem to grant as he doth here. So that to renounce a Certainty for an Uncertainty, to expose himself to present and sensible Labour and Pain (when it may be declined) only for future and conceived Rest and Refreshing, this doth not seem reconcileable with the Wisdom of this world. But the Apostle saith, That the Wisdom of this World comes to nought, 1 Cor. 2. 6. so likewise all this may be answered from the true Dictates of Wisdom, and by reducing all to ourselves. For it is evident that if we had all the good things of this Time, and we did both say, and also put in practice, Soul▪ eat, drink and be merry, for thou hast Goods laid up for many Years; yet all these will be expired and gone as the past Days already are. And what is the result of all? What do they signify at last? That can be no Happiness which hath an End. And seeing that we have immortal Souls and returning Bodies, as our Maker and Creator hath told and assured us, We must, or should have something to stand in stead when all these shall fail. It can be no loss to miss of these things; for if had, yet they certainly perish, and come to nothing, and we die and go away utterly from them. Now if we were to be no more for ever, it would be almost the same thing, if we did appear here for a longer or shorter Space, seeing that at length it must be utterly determined, and come to an utter End. Remember how short my Time is, wherefore hast thou made all Men in vain? What great difference is between a quick, or more slow motion? When each passeth by, and is gone for ever. Wherefore came I forth into Light, to know Vanity, Sorrow, and Evil, nay, it seems better, the less abode we make with them. It is well that it passeth, and we must be taken away from it, or we should be wearied therewith.  
Even this Knowledge and Tiresomeness doth point out something more; for this is the earnest Expectation of the Creature: Which must be after something more, and also more excellent than what is had here. It hath likewise some, though an imperfect Apprehension thereof; otherwise there could be no Desire and Waiting. Thus is enforced that Exhortation of our Saviour in Mat. 6. from Vers. 26. to the End. Therefore take no thought for your Life, what ye shall eat or what ye shall drink, is not the Life more than Meat; aod so in V 32. it is inculcated, for after all these things do the Gentiles seek. They know nothing more, no do they discern much more in Life than Meat, Drink and Raiment just to receive and use these things and rise up to play. But seek ye first the Kingdom of God and his Righteousness, for that is more and of longer Concern, and this Life and the things thereof is only in order to that. A Space only to prove and see whether we will therein seek after Immortality and Glory. Sufficient unto the Day is the Evil thereof. It brings more Evil than Good; so it is not desirable to live only for living sake, but to do the Work which the Lord hath sent us here to do.  
And yet such is the false and contrary Practice of Worldlings, that they are more concerned hue it goes with this Moment and Inch of Time, than how it shall be with them throughout the whole Length of Eternity. They are wonderfully careful and afraid of losing a little Good, and suffering some small Evil at the present Time, than they are fearful lest they come short of the true and enduring Blessedness, and lest they fall into the Damnation of Hell. What means that greedy and earnest catching at all the Pleasure or Profit that can be had, and running away from all manner of Evil, without regard to the Means, whether they be sinful or not? This is no Consideration, or at lest no Hindrance to the doing as they list. Like natural Brute Beasts, they are only mindful of what is just before them; but regardless of what is to succeed. They act perversely, and go just contrary to the Command and Counsel of our Lord and Saviour, for they take thought for to morrow, and think themselves never sufficiently diligent in making Preparation for the Residue of this Life, and how it shall go with them in the few remaining Days, but they do not stretch their Care and Provision further, not giving Heed to be received up into the heavenly Kingdom when all these things shall fail. Nor do they learn and practise the Righteousness thereof, which would stand in stead: Whereas Meat, Drink and Raiment are for the Body; but this Body shall at length drop from them, and they shall have no need thereof.  
One would admire how it comes to pass that so much Time and Labour are spent about the things of this Life, as usually is: When the Meat and Drink are soon received, and the Raiment is quickly put on: So that there is Time to spare to mind other things, but they do as it were procrastinate and lengthen it out of set Purpose. They seek out for superfluous and more than necessary things, and hope to have this for an Excuse for not minding the one thing needful. Nay, who have those outward things without their own Care and Labour, and have them brought to their Hand; yet these do rather consume their precious Time in Sloth or sinful Pleasures, or hungry Recreations, or vain things. But they are not employed in the Work of the Lord, nor do they seek after the Pleasures of his House; nor yet do they contemplate and seek to get an Interest in the Substance of the things hoped for, which only are true and enduring. They have some Fancy or seeming Reason for their present Manner of Life. It hath a Show of Pleasure, Ease and Quietness; but the Christian Course seems to them to meet with Opposition, Trouble, Hardship, and Disturbance. Whereas the former sensibly comes to nothing, and to the other is promised a great Reward and an exceeding Weight of Glory. But even now the idle or sinful Life is vexatious or tiresome: It is accompanied with Restlessness and Dissatisfaction, for the Mind of Man covets after something more, and also hath Regret when he is not conversant about what he ought. The Mind soars up above these lower things, and though kept down or turned aside through the Policy and Deceivableness of Satan, yet it is with Pain and Displeasure. Those many silent Thoughts and Upbraid of Spirit, that self-Indignation, the continual Fear and Doubt of Mind, as often as it considers of God above, or casts a Glimpse towards Eternity and future Life, there is Horror and strange Amazement. Every one, nay the Worst Sinner or profane Person doth sometimes think of these things: And even who is most sunk into Earthliness or Ignorance, his Life is continual Weariness and Vexation. And they are willingly more cumbered with the things of this Life. They do of set Purpose give way to it and consume the greater Part of their Time herein. Because worldly Business is a Diversion from that Sorrow and Fear of Soul which they would otherwise labour under. If we could bring out the several Things and Passages of their Life we should discover the manifold Misery of Ungodliness and Disobedience even at this present Time, besides the Wrath of God, which is now revealed from Heaven, and shall be executed upon the Guilty when the Lord cometh with Ten Thousand of his Saints. But on the other Hand, in the several Steps of the Christian Warfare there is Contentedness Peace, Hope and Assurance. It hath the Strength and Comfort of God at present, and also Application of the Promises, which shall be made good and fulfilled hereafter.  
The utmost that can be done in this vain Life, which passeth away as a Shadow, is but little; and if we can possibly do any thing for which we may have the Acceptance of our God, and obtain Good at the latter End, it it is highly worth our greatest Pains and Labour. At is is better to have it hereafter than now at present; for (as hath been heretofore often observed) every thing had now, doth pass away, but what is to be revealed hereafter, doth ever remain. Certainly they have the best Portion, and make the wisest Choice, who are for the greater and more durable things, who let the Shadow pass by, but make sure of the Substance; who are contented to forego some things, which may endanger or lessen from their heavenly Inheritance. Nay, if it be strictly and properly considered, there is no great Loss or Suffering in this; for though the Means may be somewhat diminished or taken away, yet our God, through his gracious and and bountiful Nature, by his wonderful and overruling Providence doth supply what is wanting; and he doth nevertheless give the thing itself, for which the others are esteemed necessary and sought after. Such things are desired in order to Contentment and present Happiness; and again, we decline others, lest they should bring on Evil and Misery. Now God (who maketh all things to work together for Good, to them that love and fear him) can, and also doth give the same Contentment without them; and also takes away, or softens the pain when the nature of such a thing would inflict it.  
And further, When we are in the way of certain Duty we have strong Consolation and Approbation of Mind, as we may know by the direction of God's Word, and sensibly by the Law written in our own Hearts. But hereby we may know if we do those Things that are not required, if they have no plain Footstep or Warrant from the Word; as also, there is a weariness and doubt of Soul. A Man may run out of Breath in a wrong Road, or in a blind furious Zeal, but in keeping close and diligent to the Lines of known Duty, there God gives Grace and Glory; the first to enable, and the other for Encouragement and Recompense. And no good thing will he withhold from them, that always act obediently to his Will. Indeed we may grow weary in Welldoing, through some Unbelief, or Distrust of the after Recompense; and also at present we may somewhat fail, and be discouraged in our Mind, for want of that Success and Event to our Labours, which we did before expect and desire for. But we are only to put forth his Grace, and use all the outward means, and then commit the thing to God, that he may bring it to pass. We may Plant or Water, but then we should Pray, and leave it to God to give the Increase. Neither is he that Plants any thing, nor he that Watereth, but God that giveth the Increase, 1 Cor. 3 7. He suffereth us, as it were, to labour in vain, and to spend our Strength for nought, and in vain, that he may cut off all occasion of boasting from ourselves, that we should not ascribe to ourselves in any thing as if we did it.  
We do greatly err and mistake, in reckoning upon Things being done more suddenly than they are; for in Planting and Watering, the growth and fruit are by degrees; nay, it first rots, and sinks deeper, before it rises up to springing and increase. It may seem quite lost and perished, until it appears forth visible and great. Cast thy Bread upon the Waters, for thou shalt find it after many days, Eccles. 11. 1. But in the mean while there may be sorrow, vexation, and murmuring for fear and distrust, lest there should no good come of it. God sees all things at once, and knows the Things which are not yet, but will be; he speaks of them before they are, yea, and declares them whilst they are yet springing forth. He doth give us gracious Promises and Assurance, That there shall be a blessed Effect at last, upon which we may even now Hope and Rely; notwithstanding contrary things do happen, which may even tempt us to cast away our confidence, unless we were foretold by him, whom we have all Reason to believe, That it hath a great Recompense of Reward. We do hardly guests aright at the things before us, as to the very nature and reason of them; but we know not at all of the things to come; for most commonly they happen contrary, but always otherwise than we did at first imagine. And whilst we swell up big and high in expectation, the vexation is yet greater by a Disappointment. There are many things in common Life, but much more in a Christian Course, which raise the different Affections of Joy and Sorrow, which make us now to be lifted up, and then cast down, Psal. 102. 10. But between both extremes, and variety of condition, we may rub through, and go on still, we may have respect unto all God's Statutes, observing all manner of Duty, and avoid all sin of Omission or Commission, and submit to our God for the Event of all. Whatever pain, doubt, fear, sorrow, or any other manner of Evil we may meet with, yet all is such that a Man armed with Grace may endure. For God will suffer none to be tempted above that he is able. Now for a season (if need be) ye are in Heaviness through manifold Temptations, That the trial of your Faith being more precious than of Gold that perisheth, might be found unto Praise, and Honour, and Glory, at the appearing of Jesus Christ, 1 Pet. 1. 6, 7. And so contrariwise, whatever Comfort or Good we shall receive at any time, we are to thank our God for it, and to go on more cheerfully and diligently in all Righteousness.  
This is the way to Happiness, which will be sooner thus attained, than it can be had in pleasure or profit, pride or humour, in activity about unnecessary things, or by giving way to sloth and ease. And because the Reward shall be answerable, and proportioned to the work, use thy utmost diligence in the mean while to abound more in well-doing, and lay up for thyself a greater degree and foundation of good Works, against the time to come. Cast about, and consider throughly in thy mind, which way thou shalt most glorify God, and do good to Mankind. And when thou hast found out, or art directed in the right manner, then arise up, and be doing thereafter. Remember that thou dost serve and labour for thy God, Whose Reward is with him, and his Work before him, Isa. 40. 11. It shall be recompensed to thee much beyond what thou canst do, though thou shouldest employ in his service, every Hour and Minute of thy Life. Be not careful, or afraid, how much Happiness thou shalt miss of in the mean while, or what misery thou Mayest involve thyself in, or art liable unto, but trust thy God, who shall abundantly make up for all. Men may (for there are found those which actually do) go through the several changes and chances of this mortal life; and yet they have no such expectation to come. So that we may keep Innocency, and take heed unto the thing which is right all along; for it will give peace at the last, which is further consummated in Eternal Glory. We should not confer with Flesh and Blood, which is for present ease, and shrinks at the least seeming pain, but immediately do the thing we are called unto. Neither should we stand to examine the Events and Consequents to ourselves, but resolutely do our Duty, come what will thereof. And whatever ye do, do it hearty, as to the Lord, and not unto Men, knowing that of the Lord ye shall receive the Reward of the Inheritance; for ye serve the Lord Christ, Col. 3. 23, 24. In each single Action let the Intention be unto God: Even those things which we do for one another, may be ordered and stretched up, that we may always consider how we shall Glorify and Please God hereby. As of Sin the Act is little and soon passeth over, so the Act of Duty is somewhat longer, but may be performed, and then this also is passed by; but of both the Gild and Expectation doth stick and remain, the Punishment or Reward are to come. And also the present sensible Good or Evil, do sooner go away than the Morning Dew, and signifieth nothing at all afterwards. So that it cannot be said or pronounced, What Man is Happy or Miserable, but he is only to be denominated and found thus, as it shall be with him in the things to come. Envy thou not the Glory of a Sinner, for thou knowest not what shall be his End. Neither do thou Pity and be grieved at the poor and low Estate of God's Faithful People, for thou dost not discern how Graciously he will be pleased to deal with them at the last. When the Lord comes to rehearse up his People, and to make Restitution and Dispensation of all things, than this Man shall be pronounced Blessed and another Accursed, though this last whilst he lived, he counted himself an Happy Man, and the other's Life was esteemed Madness, and his End without Honour.  
Our Reason and Understanding can fetch in things afar off, and make them seem all one as if they were near: We can conceive of things Future, as if they were already Present: That as we know we should do, and as even then we shall verily and indeed wish we had done. That we should so behave ourselves in the midst of our Trial, as we shall desire we had done when we come to an Account, and it shall be rendered to every one according to his Deeds. We are upon our Good Behaviour all this mean while. And as it was said to Cain immediately before his Wicked Fact, so it is told to every one of us, before we enter upon the Actions of our Life, If thou dost well, shalt thou not be accepted? and if thou dost not well, Sin lieth at the door, Gen. 4. 7. Accordingly from Time to Time, we are to lay hold of every Opportunity for well-doing, and as carefully avoid the Occasions of all manner of Evil.  
This is repeated over again, for indeed it had need be as often inculcated, as Moses in the Book of Deuteronomy doth repeat over and over again to the Israelites God's Law, for them to observe and do it. To write the same things over again unto Good Minds is not Grievous; but to them it is Safe. And though it may seem nauseous and irksome to the Evil and Ungodly, so it would be but once to mention what they have no Mind to know, and no Heart to do. All is comprised in the Observation of God's Law, and it is of Absolute and Indispensable Necessity, so that it can never be pressed or repeated too much. We should have it always in our Remembrance; and as it should be written and engrafted in us, so it should stir up and be continually sensible in our Minds, that we may know how to act, and have wherewithal to answer every Temptation, and drawing aside to Evil; and also have that which would quicken and actually stir us up unto Good.  
The World makes enquiry, and seems to be desirous after Good; and when it is pointed out, and shown unto them, they will not accept and embrace it: This is not the sort they would have, or it is too High and Excellent for them, through Ignorance they do not desire it. They are for abundance of Corn and Wine, or for Carnal and Sensual Pleasure; but for the Light of God's Countenance, for that Gladness he puts into the Heart, for Spiritual Joy and Eternal Peace; These things the Worldly Man knoweth not, neither doth he apprehend the just Worth and Excellency in them: But a little outward Mirth, in the midst whereof the Heart is Sorrowful, or sudden Flashes of Rejoicing, which end in Darkness, this is what he doth catch and seek after. A Thousand or Ten thousand repeated Acts of this Nature, do not make up the True Happiness; for each is unsatisfactory at the very time, it is interrupted, and all determined at last. In Truth, None is to be blamed for endeavouring to make his Life as Comfortable as he can, for passing on these few and evil Days of his Pilgrimage with the lesser Trouble and Sorrow. But in the mean while great Heed and Care should be taken, as to the Means, whither Sinful or not; and so whither several parts of Duty are not left undone upon this Pretext. If we do fulfil all Righteousness, and walk in all the Commandments of the Lord Blameless; If we do take heed to our ways, that we Offend or Sin not, in God's Name let us rejoice ourselves as much as we will. If we Sanctify the days of our Feasting, and use our utmost Watchfulness and Circumspection that we Sin not, nor Curse God in our Hearts, Job 1. 5. because he doth not allow it to be so with us always, than we are to Praise our God, and we may give way unto Honest Mirth and Cheerfulness: And so in the other extreme Condition, If in Cold and Nakedness, Hunger and Thirst, we can Bless our God and be contented, let us trust him further, whither he will not bring us to True and Enduring Happiness.  
Whilst others are busied, and conversant only about the Present, let us look out to the End: Nay, Let us secure that, and then let the Present take care for the things of itself. Shall we make it an Article or Doubt, Wither we shall immediately set upon the keeping of God's Commandments, for fear of losing so much Pleasure and Ease in the mean while, and subjecting ourselves to Pain and Irksomeness. Know we not, that if it were so, our God will abundantly make up for all by his Recompense at the last, as he doth give an Earnest, by the Sweetness and Comfort we perceive even now: For if we consider that Approbation of Mind, that strong Consolation and lively Hope, and take in one thing with another, we have more Good now, than possibly could be attained by any Variation or Disobedience. It is both agreeable and satisfactory to our Nature, if we reflect upon it according to Truth, and without its Corruption; for God who made us, and knoweth our Frame, hath fitted his Laws and Commandments accordingly. What the Apostle saith, I had not known Sin but by the Law, for I had not known Lust, except the Law had said, Thou shalt not Covet, Rom. 7. 7. So in not a much unlike manner it may be applied, That if we did throughly know the very Nature of Sin and Lust, we should not so much give way or consent unto either; for that which led our Forefathers into the Transgression, is the same that doth entice us at this very day. The Woman saw that the Tree was good for Food, and that it was pleasant to the Eyes, and a Tree to be desired to make one Wise, Gen. 3. 6. Here was an Imagination of Good, Pleasure, and of bettering one's present State; and this prevailed to yield unto the Temptation. Now if more of each sort of all these three, were to be had by keeping within that Station and Bounds God hath set, than a mere Selfish and Wise Man knoweth what he hath to do. Nay, there is each of this sort to be had in the other Trees of the Garden. God hath already sufficiently provided for the well-being of Mankind in the lawful use of those things he hath given; and it is known unto God, and we are to wait his good Pleasure, what he will do yet further for his Creatures. He gives us all things richly and sufficiently to enjoy, and hinders from nothing which is really Good and Profitable for us. Nay, Lust and Coveting is but an Extravagant and Unreasonable Desire, for we had enough before, and whatever is more is Evil.  
If we did instance in the several kinds of Sin, with the way how they did prevail over Man, we should find that it did proceed from a wrong and false Imagination of more Good than really is therein; and they make a show of Happiness which they do not perform. All those Works of the Flesh, recited in Gal. 5. 19, 20, 21. carry with them a little Pleasure, seeming Good and Advantage, which are thought necessary to make Man Happy. So Covetousness, with its several kinds of Injustice and Wrong, do promise Gain and Profit, which likewise are supposed to contribute unto the same end. The like may be observed of Pride and Vain Glory, and all other kinds of Evil; they come in to Please and Gratify, or they are some ways esteemed convenient. Now Happiness is the End, and more than all these put together; but they are ignorantly and falsely judged, as several parts to constitute unto the whole, and that each doth conduce somewhat toward it.  
Herein may be perceived the Usefulness and Excellency of a right and thorough Knowledge, for that apprehends the same thing before, which the Man is fully convinced of afterwards by Practice and Experience. If he comes to Repentance (otherwise he is Damned and Miserable.) This includes hearty Sorrow and Shame for what is past, and a real unfeigned Resolution to do so no more. Seeing he now knows it to be as it is, he doth really and sincerely wish that he had never done it, and he is fully resolved not to do so any more. It is truly said, a Wise Man should never do any thing to repent of it, for he should know beforehand what would be the evil Consequent of such a thing, and this should oblige him at first to refrain and not to do it. Now all of us should first look up, and have respect unto God above, and consider how that we are Creatures under him, and we should obey him and keep his Commandments, which extend unto all that we have here to do in this World. And we may thus judge, either this is reasonable and fit to be done, or it is not. No Man dare or will deny, that God is to be obeyed, and that presently and at all Times: Neither can they gainsay, but that his Commandments are Holy, Just and Good; which if a Man do, he shall even live by them. They are suitable unto and preserve our Nature, and lead up unto Eternal Life and Blessedness. Now this may be discerned at first as well as at last. And so he may conclude it both reasonable, and make it his actual determined Choice to observe them, I have Sworn, and I will perform it, that I will keep thy Righteous Judgements, Psal. 119. 106. And if this be done at first, there is no need of Repentance. It is certainly better to Sin not than to have sinned; for otherwise those many Commands, Cautions and Directions in Scripture, of abstaining from all appearance of Evil, would not have been for our Good. So he is in the more Happy Condition, who hath kept himself Innocent all along, according to the Tenor of Gospel. Righteousness, who never did continue in Sin, and therefore cannot so properly turn from, or repent of it.  
This is the thing which God requires of Man, is well pleased with him now, and will reward him hereafter: That he should be enlightened, and fully apprehend God's ways, and also walk in them: That he should make his word the constant Rule of his Actions, to do thus because of such a Commandment or Direction; and again to refrain from that which is either Forbidden or Doubtful, or doth no ways tend to God's Glory. In whatever he takes in hand, to have a secret Respect unto God's Statutes, according to which he will live, and act, and suffer, that the Lord shall guide him continually, and then be sure to follow his Guidance If the Man is indeed persuaded that it is better for him thus to do, he will also sincerely endeavour to do thereafter; for there are so many things which ●urge to this, that whoso considers, must act accordingly. In the several times of Trial and Deliberation, he might thus Reason within himself, which is better and safer to be done, Had I not better wait on and seek after the Lord than let it alone? If I should neglect at this Moment, shall I not hereafter wish that I had not neglected? Will not an Hour and so of the residue of my Time spent in the Service of God, turn to better account, than if the same had been lavished away in Sloth or Neglect, impertinent Business or Vain Pleasures, or in hungry Recreations? And so, would it not be better accepted with God, if I were governed by his Commandments, than if I did walk after mine own Thoughts, according to mine own Stubborn Will, or Vain Humour? All that we have already is from God, and therefore Thankfulness doth oblige to as much; and what we expect further is from him; and then Hope, and a due Preparation for ourselves, do forcibly exhort to Duty.  
We are now in an imperfect and wanting Condition, which desires for what is Perfect and Complete; and of whom should we seek for this, but of the God who made us, he also hath promised, that he will perfect that which concerneth us, Thy Mercy, O Lord, endureth for ever: Forsake not the Works of thine own hands, Psal. 138. 8. What did move him at first to Create, the same doth continue, and will engage to add yet more, until he hath finished the Work in Perfection and Happiness. But he will be sought unto, and also we must endeavour to please him before he grant this thing, The Lord is good to them that wait for him, to the Soul that seeketh him, Lam. 3. 25. All the things of this World cannot make a Man Happy, for they are not satisfactory, nor yet enduring. The first would be more perceived, if Men were not after the manner of Beasts, transformed into Sloth and Stupidity, or sunk into gross Darkness and Ignorance: The latter is sensibly felt by every one. Neither the Pleasures of Sin, nor Profits of Transgression, nor the seeming Ease or Conveniency of Irreligion and Ungodliness, not each singly, nor yet all put together, can give the true Happiness; therein is esteemed more Good than really is; and if it were not so much as imagined, yet even that could not render satisfied and truly Blessed. Nay contrariwise, Destruction and Misery are in their ways, and the way of Peace they have not known. It is a Deviation and Wand'ring from the way of Salvation and Happiness: It may for a while promise Safety and Pleasure, but doth lead into Danger and Punishment, as we are assured by that God who made and knows all things.  
If such a thing doth certainly deprive of more Good, and involve into a greater Evil, than now it makes a Pretence to bring or hinder from, a Man who is endued but with common Understanding and Caution for himself, knows what he hath to do, even to decline and avoid that thing as is ordinarily done in worldly Matters. If you do but stretch this very same Principle of acting a little further than this present Time, and it will engage to renounce those very things, which others so greedily catch and seek after. We are but in a Maze and ignorant Perplexity, whilst we look after, or are swayed by the Effects and Consequences of things; for we may indeed imagine, but we know not what they will be; and by vain Surmises and Fears, we may be kept off from doing Righteous things and what we ought. But let us first mind what is written, How readest thou? And in Simplicity of Soul, and according to the best of our Knowledge, How understandest thou? And according to what the Lord Commands or Directs in his Word, so will we speak and do. Showing ourselves as obedient Children, and then let the Lord to do with us as seemeth him good: Observing all manner of Duty, come what will thereof, They that know thy Name will put their Trust in thee, for thou, Lord, hast not forsaken them that seek thee, Psal. 9 10. Were we assured of this, and could we fully depend upon it, we should not use irregular or unlawful means to prevent at first, nor afterwards to be relieved out of our Distresses. Neither should we so much fail and be discouraged in our Mind; but be sure not to leave off waiting on the Lord. Did we verily and undoubtedly bel●eve at first what the Lord will perform at last, with what Cheerfulness and Activity should we go on? But the clear Manifestation of this is somewhat hidden and concealed from us, to exercise our Faith and Trust, and to prove our Obedience in the mean while.  
We should always act by foregoing Thought, even in the least and more Inconsiderable Actions of our Life; and at every time have a right Knowledge, and also an overruling Thought, which should actually incline us to the better and safer side; That our Hearts may be as the Vineyard of our Lord, which he will ●…ter every Moment with the continued Distillings of his Grace and Goodness, which may prevent and help against the Suggestions and Imaginations of Sin and Evil; and it may be throughly applied to fulfil thy Statutes, always even unto the End. If God suffers us sometimes to be in Temptation, we should constantly discern when we are so; and have a Thought continually, whereby we may overcome, and not be led away by it. If we can come off Conquerors at one time, why not at another, and so a third; and thus pass through the several Seasons of Trial. The thing is possible, and that Satisfaction of Mind of resisting the Temptation is much greater than the Pleasure would have been in yielding unto it. By what Thought of Good thou didst prevail at one time, thou mayst likewise at another; and in all the Questions and Doubts of Mind, thou mayst have still what shall determine thee to God and Duty. When thou dost well and rightly, Thank thy God for it, and keep this still in the Imagination of thy Heart, that it may again help to serve in time of Need and Trial; having always in Mind a Divine overruling Thought, which may actually persuade it against all manner of Temptation, Lust or Hindrance.  
The Moralist observes, that it is better to have a few good Precepts of Life for a Man to constantly act by, than a great multitude of them; for those are more easily retained in Mind, whereas a Multiplicity doth confound or perplex, or we let them slip, or each hath not so forcible a Constraint over us. And indeed a few right Principles of Good, which are kept continually and pondered in the Heart, which are general and extend to our several Actions, and will indeed engage our Practice accordingly: These will more help to our Salvation, than all the Variety of Knowledge; which last may indeed furnish the Understanding, but the practical part doth exercise unto Godliness, and preserves the patiented Continuance in well-doing. What keeps in Obedience, and maintains Good Works, will be found more Useful and Beneficial to Mankind than any other thing, However it be highly esteemed amongst Men, and this is lessened and despised, for it obtains the greater Good, and serves to the more excellent End.  
The great Matter is to rightly understand every tittle of our Duty now that we may do it, and also the manner of Distribution, how it shall be rendered to every one according to his Work at the end of things, that we may not lose any future Reward for the present Pleasures of Sin or Gains of Unrighteousness, or by any Omission of what we should do. To know the utmost in all things present, and have such a lively Faith in things to come, as to be persuaded of them, and embrace them, Heb. 11. 13. and also act in pursuance after them. We are as much assured as that we now live, and we have the same certainty as of the things we see, handle and converse withal, that God hath provided better things for us; even so very great and enduring, that it is not possible for us little and mortal Creatures to conceive. Nay, the little member of the Tongue, which boasts of great things, cannot utter them forth to the very extent and reality as they are; and they being reserved in God's hand and disposal, according to his good Word and precious Promises, wherefore we labour to the utmost that we may be accepted of him. The more we know of our present weak, little, imperfect and miserable Condition here in the Body, it doth press us more urgently so to have our Conversation in this World, that it may be changed into the contrary and desirable Qualities of Good and Perfection. Our manifold Affliction doth make us the more earnestly desire (and that is in vain unless we use the means accordingly) that we may come to that place where we shall be comforted for the evil things we had here. Every thing we meet withal, doth carry Instruction and Exhortation, if we had that Heavenly and Spiritual Art to observe and improve them accordingly. That we may be always put in remembrance of and quickened in our Duty. That whilst we are among the things here below, we may refer them all upwards. Though our Body is confined to this place, yet our Spirit conceives as wide as the vast Air. The Mind conceives and enters within the Veil, and is always thinking against the time she shall fly out hence, how she may secure her Rest there: If I may by any means attain to the Mansions above. I am contented to act or suffer any thing, so I may be received up into Abraham's Bosom. And he saw that Rest was good, and the Land that it was pleasant, Gen. 49. 15. Seeing that there is such an exceeding Good set before us, show us any way that we may come at it. What shall I do to be Saved? I am for looking out whether there is any thing more: And I am still for giving Diligence, how I may make my Calling and Election more sure; for such an infinite and eternal Good cannot possibly be made too sure of; and this should stir up all Labour, Earnestness and Care, till we be actually invested therewith. Be Sober, be Vigilant, for your Adversary the Devil walketh about, seeking whom he may devour. He watcheth for an Opportunity to turn you aside, and if possible, to deprive you of your Acceptation and Reward, but however of such a part and degree thereof, that you may lose somewhat of the Things you have wrought, 2 John 8. and so you miss of that fullness of Reward, which otherwise you might have been a partaker thereof. And therefore know and make void his Devices, that you may be nothing hindered or deceived by him. There is that in the Christian Life, which will exercise all our Time and Labour. As Servants are employed all the day in the Work of their Master, and as a Maid doth continually attend upon the Business of her Mistress, so we are to wait on the Lord all the day, Psal. 25. 5. and to be in the fear of the Lord all the day long, Prov. 23. 17. When the Child Jesus was carefully sought by his Parents according to the Flesh, he replies to their Admiration, Witted ye not that I must be about my Father's business, Luke 2. 49. and in another place he saith, I have Meat to eat that ye know not of, John 4. 32. And when they understood not the Saying, he explains it, My Meat is to do the Will of him that sent me, and to finish his Work, Verse 34. So likewise as we have him for our Lord, we are to obey his Will; and as we have him for our Example, we are to do as he did; as he laid the Foundation, so we are to build thereon: As Jesus Christ himself doth say, in reference to him who is the Great Lord over all, My God and your God, My Father and your Father: So likewise he hath committed to every one of us as Servants and Children some work to do, for the Glory of our Master and Father which is in Heaven. The great King hath committed to every one of us, some Gifts and Talents to be occupied in the mean while, till he shall come to require an Account. Obedience to his Laws, and Improvement of our Grace and Knowledge to the utmost Advantage, will take up what Time and Leisure we have here, if it were more than rea●ly it is: To keep the Heart with all Diligence, To receive all God's Words into it, To have them appear forth and be sensible, that the Man may always do accordingly; To bring them forth for the Edifying and Instruction of others: To grow in Grace and Knowledge, till the Man of God is throughly furnished for every Good Word and Work, and many other things of like nature will take up that space here on Earth, which is lent unto Man to understand and seek after his God. And the time thus expended will turn to better account than any thing which can be thought of or named under the Sun.  
Make thou thy Servant to delight in that which is Good. Which is accordingly granted by Custom and Continuance in the same. That Selfsufficiency and Contentedness doth arise from God and Duty. The Meditation of him is Sweet, and there is Joy and Satisfaction in doing his Will. So that the Man who is exercised therein, doth not envy nor is troubled for the seeming Prosperous Condition of others; but he is rather grieved that they also do not come, and taste and see that the Lord is Good: Blessed is the Man that trusteth in him, Psal. 34. 8. Ourselves (the Lord is Witness, who knoweth all that is in the Hearts of all the Children of Men are chief grieved because People do always err in their Heart, Heb. 3. 10. That whilst they desire and seek for it in every thing besides, they will not be persuaded nor trust accordingly, that this Happiness is to be had in God only; That they will not come over to partake of his Goodness. When they have at any time right inclinations and dispositions to Obedience, this one thing is needful, that they would but continue the same, O that there was such an Heart in them that they would fear me and keep all my Commandments always, that it may be well with them, and with their Children for ever, Deut. 5. 19 To keep all his Commandments always doth begin their Happiness here, which is continued as long as they are on this Earth; it is derived down to their Posterity, and is for ever consummated in the Heavens.  
This seems to be a plain and positive Assertion of the Holy Ghost, that it shall be well with Mankind to keep all his Commandments always. But it is contrary to our Thoughts, for we often think it expedient to break and not to give heed unto them; but yet God is True, though every Man is Wicked and Disobedient. What he hath said, he will perform; and it shall be fulfilled, though we are apt to distrust and Murmur. Those Irregular thoughts and our other Sins do hinder that it is not so well with us, as it would be otherwise. If we did wait on th' Lord and keep his way, Psal. 37. 34. Do his will and Trust in him at all times, Psal. 62. 8. Believe in him without wavering and doubt, how contentedly and cheerfully might we go on in the execution of those things he doth command us? If we did resolutely and vigorously put forth, using the right and good means, we might behold Satan falling from Heaven as Lightning, and the Spirits would be subject unto us. This would be no small Comfort, for they do hinder and defeat our good Purposes. But then we should further rejoice that our Names are written in Heaven, That we are Servants of Almighty God, That we fulfil all his will and do his pleasure. What pleaseth our God to command or direct us in that we are likewise pleased to do. when we have a frame and temper of Spirit Subject to his Will, when our Hearts are once conformed to his Word and Commandments, we may serve him with joyfulness and gladness of mind. When we consider diligently what he doth already give and provide for us. When we believe firmly what he hath further promised, when we observe narrowly the secret and hidden ways of his overruling Providence, how that all things so work that we may just perform our Duty and be comforted in the mean while: So that it is well and better with us, than with them who flourish and increase most in worldly Goods. May we not more surely rely upon God's infallible Word that it shall be well with us, than the vain and deceitful Promises of others, or our own Imaginations in our own Designs and Erterprises, for we know by experience that we are often beguiled and mistaken as to both; but the Lord never said to the House of Jacob, Seek ye my face in vain. Neither is he wanting (as some are apt to doubt) to make good his Promises at the present time. But they do err in misapprehending of them; for the great and precious Promises are yet a far off. And now the Divine Goodness is only engaged so far as to give us all things pertaining to Life and Godliness, to preserve Health and Strength of Body; and he puts Grace and Consolation into the Soul that we may Perform. And if we are at any time cast down, yet we should not then be so discouraged as to neglect utterly and leave from Duty. In the name of God let us go on and take whatever we shall meet withal, for the time is short and hasteneth away. Wnither we Rejoice or Rejoice not, whether we Laugh or Mourn, whether we are in good plight and steadfastness of Mind, or are heavy and cast down, It all goes on and we fly away. And whatever is done here it is for Eternity. Either it passes into Condemnation, or it makes way for Repentance. There is one Event to him that Sacrificeth or him that Sacrificeth not, and this is found so by daily Experience. But the same word of Truth saith, That we must appear before the Judgement Seat of Chest to receive for the things we have done whether they be Good or Evil. It is certain that the Lord God of Recompenses shall surely requite, Jer. 51. 56. And this will much exceed both as to the delightful or tormenting Nature, whatever is esteemed so here. The Acts are suddenly over, and so the Joy or Sorrow of of them is suddenly slipped by. And indeed it is strange that a reasonable Creature should be so much concerned as to that fugitive thing of Joy or Sorrow; but his care and solicitation should be to what it tends at last. Nothing is so good as to be truly desirable, and nothing is so bad but what may be endured. And therefore the first is not to be eagerly catched after, but to be carefully avoided if it should lead and beguile into Misery; and likewise the other may be chosen and submitted unto if it makes for and increases our Crown and Reward. I mean as to the Delights and Pleasures of Sin, so of the seeming pain and trouble of Duty. The first are nevertheless to be abstained from, the others to be willingly undertaken if they help unto good in the latter end. And though this may seem harsh and uncouth at first, yet it is both Practicable and easy to him who is exercised therein. It is thus by custom and continuance, and afterwards it grows up into Delight and sincere Satisfaction. Notwithstanding all vain fears and surmises, anxious care or sinful distrust, yet by thus doing he shall have more Happiness, yea, and be sensible of less Misery even as to this present time, than possibly the one can be had or the other avoided by all Irreligion, or the pretended wisdom and caution of any Disobedience.  
Much more might be said as to this Point. But as the truth may be cleared, so again the force and persuasion thereof may be lost by multiplicity of words, and therefore it is convenient to add no more upon this particular Head of Discourse, especially there having been so much demonstrated in the forecited Book of Happiness, and as to the several Heads of Good and Evil there treated of, so that he who will not perceive nor be convinced by what hath been already said, neither would he be persuaded if ten thousand words were more added to the same purpose.   

CHAP. V Herein sundry Things are written against them who will not be persuaded by, nor live according to Words; and also against following the Multitude.  
BUT why do I mention this? In vain is the Pen of the Writer or the Tongue of the Speaker; for some obstinate and stubborn Souls do therefore refuse it. They will not be tied and confined to live according to Words; either they will be despisers or stubborn, not to mind at all, or practice just contrary, or otherwise.  
Indeed one would admire by what kinds of method Satan's Kingdom doth stand; by what slender Threads he holds Men Captive at his will; for do but once examine and touch them, and they will fall and snap asunder. Those Imaginations which he puts into the Hearts of Men and Women, and thereby works in them with all deceiveableness; yet when they are once known they are presently confuted. The falsehood and danger of them are so clearly laid open that themselves may see it; and so they need not miscarry through all his Delusions, if they would but receive the knowledge of the Truth that they might be Saved.  
Amongst the several things which Satan, Who deceives the whole World, Rev. 12. 9 doth suggest, and each Man keeps close in the deep of his Heart. That aforementioned is a common and generally received Imagination, which they hug and hold fast! And to confirm them the more therein, they will have a seeming excuse for it, because so many go about troubling Christians with Words, and there is such a multitude of words in the World, such hold it the better way once for all to reject them, and not to be limited or confined to live according to Words. But they should do well in the first place, to consider what it is they thus set at naught and cast off even what they shall not prosper nor be blessed in, Their root shall be as rottenness, and their blossom shall go up as dust, because they have cast away the Law of the Lord of Hosts, and despised the word of the holy one of Israel, Isa. 5. 24. These are the words which they will not be guided by, nor give heed unto. They refuse obedience and subjection unto Almighty God, just like their fore Fathers, A stubborn and rebellious Generation that kept not the Covenant of God and refused towalk in his Law, Psal. 78. 10. They rebelled against the words of God and contemned the Counsel of the most High, Psal 107. 111. Now these words of God are contained in Scripture, which is his Statute-Book for his government of the World. All Scripture is given by Inspiration of God, 2 Tim. 3. 16. As saith another Apostle, For 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. At this the People are so impatient and will not be governed by it, which is downright Disobedience and manifest Sin, and shall receive a due Punishment thereof; for Sin is the transgression of the Law, either going over and beyond it, or doing otherwise than that hath prescribed, or not doing what that hath enjoined. So that those stubborn Souls who will not live according to Words, are convinced as transgressors and offenders of the Law of the most high God, and they shall be dealt with accordingly, for now they are under the Threatening and Curse, and they shall hereafter be sensible of the Punishment and Misery. Who is he that saith, he will not obey the Law of God? If any should do so as to the Laws of the King and our Country, judgement would be executed upon him of Death or Banishment, or loss of Liberty or Member, according to the several sorts of Punishment among us. And albeit our God doth keep Silence for a while, and doth not execute Sentence speedily upon the Sons of Men, yet it will be far worse with them who shall thus behave themselves towards the great King of all the Earth, the Lord God Almighty. It is near the same thing whether they speak out with a loud voice, or say so in their Heart, or practise it in their Life and Manners, that They will not have God to reign over them. see Luke 19 14. Who set themselves against the Lord and against his Anointed, saying, Let us break their bands asunder and cast away their Cords from us, Psal. 2. 2, 3. For they will not be holden in by invisible Restraints, nor be kept away from their own do by sense of any Divine Law and Obligation. Our lips are our own, who is Lord over us? Psal. 12. 4 But those who think and act after this manner are the worst sort of Sinners, who do presumptuously and sin with an high Hand. Few will own as much, though more do so.  
The general course of Transgression is by way of Excuse and Delusion, and these do take up the forementioned Plea, That because of the multitude of Words, and the falsehood, Vanity and Evil of many of them, therefore they do not live according to Words. But as the Apostle saith, There are it may be so many kinds of Voices in the World, and none of them is without signification, 1 Cor. 14. 10. So a Word is but as it were a Voice expressed and articulated. And every word (if it be proper and taken singly) is significative, but when they are connected together in a Sentence, and are to show forth the sense and meaning of somewhat, than they are to be judged of and discerned. There is Truth and Fulshood, right Words and wrong. But we should in no wise reject the Truth and Right, because there are of the other worse sort, for if we do that, we certainly run into the other; and so out of a show to avoid Falsehood and Wrong, it is so managed by the cunning delusion of Satan, that we do hereby fall into it. The World and all the things we have to do with here are made up of Intermixture and Contraries, where is Right and Wrong, Good and Evil, Truth and Falsehood, Apparent and Real: So that if we have not the one, we must have the other. If we have not the better we shall meet with the worse. And therefore if we would indeed have the better we must know and choose it accordingly; but not despise and set at naught the more excellent things; for this is submitting unto the worse. According hereunto the Wisdom of God teacheth, If thou shalt learn to put a difference between the Holy and Profane, the Clean and the , then shall ye be meet to come into mine House. Such shall be meet to partake of the Inheritance with the Saints in Light, who can thus seek out and discern things in this place of Darkness. They shall be fit for Heaven who can and also do escape the Corruption that is in the World through Lust, and thus order their Conversation aright here on Earth. The Kingdom of Heaven is like unto a Net that was cast into the Sea, and gathered of every kind, which when it was full they drew to shore and sat down, and gathered the good into Vessels, but cast the bad away, Matt. 13. 47, 48. And so whatever thoughts arise or are suggested to our mind, we are to entertain and nourish the Good, but to extinguish, cast forth and not admit the Evil. In like manner it should be of the words we hear or read; we are to gather and receive the good words into our Hearts, but to cast the bad away. The Wheat is to be gathered and laid up in the Treasure of our Heart, but the Chaff is to be blown away. Knowledge and Truth are to be sought after and received; but Imagination and Falsehood are to be thrown out. They are both mixed together; for as by Learning and by right Consequences we come to the knowledge of the Truth, so a false and deceitful kind of Reasoning will present itself, and fallacious and mistaken Consequences will arise through the Sephistry of Satan and his Instruments, which we are likewise to discern before we pronounce Judgement, and try before we Believe. Now every Man hath either the right and true Promises or others which are not: And because all People pretend unto and would have the first through Pride and Self-conceit, they mistake which they have already for them, and so they will have no more nor better. The fear of the Lord is the beginning of Knowledge, but Fools despise Wisdom and Instruction, Prov. 1. 7. When our Heart and Understanding is first lifted up towards God, and then looks down and sees things as he sees them; which must be in their very Nature; for certainly he knows them who made and Established them. When the Apprehensive Faculty is enlightened from above and endued with that which cometh down from the Father of Lights, we do first know and consider of the Great God over all, and then how all other things were Created by him, but now they are under him to Govern and Rule according to his good Pleasure, both the things in Heaven, the things in the Earth, and the things under the Earth.  
Some have not the knowledge of God; I speak this to your Shame, 1 Cor. 15. 34. Neither have they the understanding of his Law, this is to their worse deserving. And whatever they pretend unto others or seem to themselves to know, it is separated from them both. That is, they discern somewhat of the Creatures without the Creator. And because they understand not his Law, neither do they perceive that Obligation they are under, and the true connexion of things one to another. So they are destitute of the true and useful Knowledge, and in the Language of the Holy Ghost, they are direct Fools Understand, ye Brutish among the People and ye Fools, when will ye be wise? Psal. 94. 8. Which it is impossible they should be, as long as they despise and reject the means of Being so. What is real Wisdom and Instruction, may seem to them as Folly and Impertinency; when that indeed is so with which they please and content themselves. So that Word doth pronounce which is to Judge and determine of every Man's State and Condition, and according to which he is to receive.  
We are but Creatures upon Trial, and in that same word it is set down how God will be pleased to deal and add further with every one of us. So that though our different Thoughts and Apprehensions do not signify much as to one another, yet we must give Account to that God with whom we have to do, who is Judge of all Men and of all Things; and he hath expressly foretold us that we shall receive according to the Good or Evil we have done. And though in this wicked corrupt World they call Evil Good and Good Evil, Isa. 5. 20. Because they have the Multitude and Fashion to bear them along with it, yet God is Judge himself, Psal. 50. 6. Who will sweep away the Refuge of Lies, Isa. 28. 17. and adjust all things according to Righteousness and Truth. If Men do at present contemn and refuse what he doth command and esteem of; and again they do honour and seek after what he hath forbidden and is an Abomination in his Sight. But God's Thoughts are not as our Thoughts, and his ways are not as our ways. He is not beholding to his Creatures. He is great and highly Exalted; And what are a parcel of Worms of the Earth unto him? But yet themselves shall know and feel what they get by this their opposition and contrariety to their Maker. If there was not Stubbornness and Rebellion in their hearts they might understand. For as the Eye doth discern Light from Darkness, and the Taste doth perceive Sweet from Bitter: So likewise in this diversity of things the Soul of Man can discern between Good and Evil, Truth and Falsehood, Wisdom and Folly. Every Scribe that is instructed into the Kingdom of God, is like an Housholder who brings out of his Treasure things New and Old. Both sorts are wholesome and good, which were first received in and he produces forth upon occasion. Therefore shall ye lay up these my words in your Heart and your Soul, Deut. 11. 18. He means the words of the Spirit of God and of Truth. The greater number whereof the Mind is furnished withal, so much the better; That as the desire of the Righteous is only good, Prov. 11. 13. Let him sincerely and diligently endeavour that all the thoughts of his Heart may be good, true and significative at all times, thereby shutting out Evil, Falshood and Vanity. A good Man out of the good treasure of the Heart bringeth forth good things, Matt. 12. 35. which may spring up into suitable Words and Actions. Sanctify them through thy Truth, thy Word is Truth, John 17. 17. And People may discern what is rightly opened and alleged, what is necessarily inferred from this Word of Truth, for that also is true and will be fulfilled.  
And though many false Christ's and false Prophets and Deceivers, have and are gone out into the World, as this same Word of Truth hath foretold, and it hath been verified by the experience of every Age, yet they deluded more by their Signs and Wonders, by their forged Miracles and lying Legends (as thereby hath increased the Roman Church) more than by their Doctrine. For that of our Saviour is Remarkable, If it were possible they shall deceive the very Elect, Matt. 24. 24. But it is not possible to deceive them, for we have a standing Word which is as a Rule or Touchstone, to try the Doctrines whether they be of Men or no; and by setting our Consciences in the sight of God, and by the Spirit he hath given us we can search out and know the hidden things of Dishonesty, and the practice of those who handle the Word of God Deceitfully. But when the Truth is manifested, it will appear so to us. For great heed is to be taken lest under the pretence of avoiding Deceivers we do refuse and turn away from him that speaketh from Heaven, and so we shall not escape, Heb. 12. 25. But be in danger to be excluded from thence. For this slanderous Report and false Imputation of a Deceiver was fastened on our Saviour Jesus Christ, Matt. 27. 63. and his chosen Prophet, Jer. 20. 7. and his Apostles, 2 Cor. 6. 8. and upon almost all faithful Preachers and Writers ever since. Such is the Subtlety of Satan and his Instruments, by which he deceiveth the Nations, That he will first throw out that Reproach and Calumny falsely on others, to ward off divert and turn aside that Imputation which truly falleth back upon himself. Who are Deceivers indeed, they will call those so who teach the way of God in Truth. For these last being obliged in the course of their Ministry to lay open every thing that helps forward the Salvation of Mankind and to hinder their Destruction as much as possible, they must also herein be like their great Master, as to give a caution to People to take heed what they hear, and to beware of those who are Men-pleasers more than the Servants of Christ. Nay, we must admonish of every thing which dishonours God and brings danger unto Men, as unfaithful Teachers do both. But these again through Pride and unwillingness to be Reform, seeing they hate Instruction, Psal. 50. 17. will endeavour to stop the way against the true handlers of the Word of God; for the former sort being secretly conscious of what may be proved and manifested against themselves, they will try to be beforehand and falsely accuse or surmise such to be guilty of that, which is truly their own Sin and Fault. This is one cause of that Reproach which hath fallen on God's holy Prophets and People since the World began. As also it shows the perverseness and Disobedience of Mankind that they will as it were, Reply against God, Rom. 9 20. In the Margin it is Answerest again and disputest with God, which is to resist his will, and it is a token of an unmannerly, proud and disobedient Servant. When they break his Laws and God tells them thereof by his Word and Spirit, which he sends forth through some of their Fellow Creatures, yet they are angry thereat and will retort upon them. Again, they have a mind to continue and go on still in Disobedience: But this telling them is a kind of stop and interruption which they do not like, and so they had rather remain Disobedient, and have this for an excuse that they did not know it. They would willingly be forgiven by God, yet what they do in this manner is a further Sin and Provocation. But God will search it out (though we cannot so particularly and exactly discover it) for he knoweth the very Secrets of the Heart. Who is wise and he shall understand these things, Prudent and he shall know them; for the ways of the Lord are right, and the Just shall walk in them, but the Transgressor's shall fall therein, Hos. 14. 19 The Wise and Prudent know the difference between vain words, Exod. 5. 9 (those there were not so though a Proud, Ignorant and Ungodly Pharaoh did call them so) and the words of Truth and Duty; the Wise and Prudent know the difference between what words pertain to real Instruction, and what words are of empty Speculation; what serve unto Godliness, or tend unto vain Jangling; what is good unto the use of Edifying, or ministers only unto Idleness and Vanity.  
But Sinners do contrariwise in all these. They choose and are employed in the worse, instead of the better. And though they make their boast not to regard nor live by Words, yet they are acted by Thoughts; which Thoughts are made up of Evil and Vanity, Falshood and Folly. And even all their Thoughts might be uttered and written in Words as themselves know what they think, and by what they are guided, which they could speak forth or set down, and then they become words. But if these did appear in like manner, how ridiculous and foolish and vain would they be? Destroy thou them, O God. let them fall by their own Counsels: Cast them out in the multitude of their Transgressions, for they have rebelled against thee, Psal. 5. 10. Which is accordingly fulfilled, for they go on in their own Counsels till they fall and are Destroyed, and they are entangled in the multitude of their Transgressions till they actually drop into Punishment and Misery. The Holy Ghost calleth them a Rebellious People, which walketh in a way that is not good after their own Thoughts, Isa. 65. 2.  
This is the Question and Controversy which the Lord hath with the Inhabitants of the Earth, whether they shall do according to his revealed Will and Commandment, or go after their own Thoughts. Indeed they are for the last because it hath a show of Pride, Humour and Conveniency; but this is their Reward and utmost they will have, for it will never attain to any real and lasting Good. And when a single Worm of the Earth shall prefer and follow his own will against that of the great Lord of the World, it doth Provoke the Lord to Anger conninually, Isa. 65. 3. As if their own Thoughts were better than God's Thoughts. They will strive for Masterdom and have their own Imaginations and Say above the Will and Commandment of God. This is plain Walking contrary to him, to which is threatened that he will bring seven times more Plagues upon them according to thiir Sins, Leu. 26. 21. And again it is further added, Then I will walk contrary also unto you in Fury, and I even I, will chastise you seven times for your Sins, Verse 28. If ye walk contrary, etc. Their manner of doing is expressed in the Present Tense, For now is the time of their Trial, but how God will deal with them is Future, for it shall be rendered accordingly. As also to prove in the mean while whether they will be reform from their Sin and Iniquity, and do according to his Law.  
Indeed all People do one or the other. Either they live according to what is contained or directed in the word God, or according to what is thought and Imagined in the Hearts of Men. Which (as aforesaid) might be expressed forth in words, so it is near the same thing. Or the Men are led by the Temptations and Suggestions of Satan, which also as they appear to the Mind in an intelligible manner, so they might be spoken forth. But none will plead outwardly for them; and therefore the Question in short turns upon this Point, Whether we shall go according to Divine or Human Words; for all People High and Low, Rich and Poor, are guided continually by one or the other. Which of the twain is our bounden Duty, and which is the best and also which is the wisest way for the attainment of Good and Happiness that hath been largely before demonstrated. There is Line upin Line, Line upon Line, Precept upon Precept, Precept upon Precept. Here a little and there a little, Isa. 21. 10. throughout the whole Book of God. And yet more in quantity and number of words hath been delivered from the Tongue and Pen of his Saints of the several Generations since the World began. So much hath been said and done to make this appear unto the ungodly and disobedient in order to restrain them from the Error of their ways, that if it was all written, (as indeed a great deal thereof is) I suppose that a Man's whole Life would not suffice to Read it. Nay, they seem to reject it because of that seeming multitude of words touching this Matter, yet themselves go according to their own Thoughts, though these are more than what do occurs to their Mind concerning Goodness and Duty. They are acted and led by the multitude of their own Thoughts, and they do not refuse to go according to them for all their vast number. Like Brute Beasts made to be taken and destroyed; They follow the Herd not knowing whether they go, for they perceive not when they are pressing on to be Killed and Destroyed. And there are also to be found too many called Reasonable Creatures, who remain altogether as Ignorant, when they are in the way to Death and Hell. The way of Ungodliness and Sin leads directly to it; and yet too many continue therein without fear. They have the Multitude and Fashion on their side, and they are for doing what the most do, especially those of the Richer sort: They are for going according to the course of the World, though they should be condemned with the World, 1 Cor. 11. 32. And they think it good to swim with the Stream, not knowing that it tends to the bottomless Pit.  
Satan, who deceiveth the whole World, Rev. 12. 9 hath found out this device to blind them in his and their own Deceive (so called 2 Pet. 2. 13.) For they imagine that they do not Err, because they have so many of their side; however they shall far as well as the most, and they shall be in the same condition with others according to whom they do in this present World. To do as others do is one Thought by which the Men of this World act; and it is here expressed forth in words: So it is the same principle of Action which they hold unto, though it be not spoken out or written. But to do barely as others do without regard had to Good or Evil, Duty or Sin, to what is Commanded or what is Forbidden, is Transgression and Folly now which ends in Punishment and Misery hereafter. Alas! such do not consider there is a great God over all, who now looketh from Heaven upon all the Inhabitants of the Earth, and considereth all their Works; who hath given a Law for them to live by, and he is to judge and render to every Man according to his Deeds.  
If People did consider throughly, and would do according to the Most, they should do according to God's Will, for himself is more than all the Generations of Mankind, and so more than all that are now living. He is more than ten thousand times ten thousand kind of Creatures, which are any where in the World, above the Firmament, or in the vast and spacious Air, in the habitable parts of the Earth, or any where underneath and without the visible World; for all things were created by him, whether Visible or Invisible, Thrones or Dominions, Principalities and Powers. Thy Will be done, in Earth as it is in Heaven, Matt. 6. 10. So it is more Universally as Heaven is greater than Earth, which is but a part and next to nothing. The Innumerable Company of Angels, Heb. 12. 22. Those many sorts of Creatures, whether Animate or Inanimate; Those ten thousand of his Saints, whereof Enoch prophesieth, Judas 14. The hundred and forty four thousand of all the Tribes of the Children of Israel, and that great Multitude, which no Man could number of all Nations and Kindred's, and People and Tongues, Rev. 7. 4, 9 All these obey and fulfil the Word of God, and they do his Pleasure. And those are many more than all those Rebels now living upon the Earth, or those Generations of sinful Men since the World began, Whom the Lord hath carried away as with a Flood, Psal. 90. 5. to be delivered over to the Lake of filth and stink, or like the Grass which in the Evening is cut down and withereth, Verse 6. and is to be burnt with unquenchable Fire. And so it will be of all those which are yet to succeed, until there be an End made of Transgression, and the Sinners be consumed out of the Earth, and the Wicked be no more, Psal. 104. 35.  
A little after the Creation All Flesh had corrupted its way upon the Earth, Gen. 6. 12. which caused the Flood, whereby the World that then was, being over-flowed with Water perished. But the Heavens and the Earth which are now, by the same Word are kept in store, reserved unto Fire against the Day of Judgement, and Perdition of  Men, 2 Pet. 3. 6, 7. As certainly as the Flood came upon those in the days of Noah, so certainly shall the whole World be consumed by Fire. The Punishment and Vengeance of God are executed by Fire and Water, which do drown and consume many as well as few. And Death that consigns them over unto it, hath reigned from Adam ever since. Hell hath enlarged herself and opened her mouth without measure; and their Glory, and their Multitude, and their Pomp, and he that rejoiceth shall descend into it, Isa. 5. 14. which hath been and continues unto this day to be fulfilled. So it is a vain Shelter and foolish Safety, to think to escape with the Many, for God can and doth as easily deal with them as with few. We sensibly know, that within seventy or eighty Years, within the compass of the Age of a Man, he doth quite empty the Earth of all its Inhabitants, and causeth others to spring up in their stead; whom again he takes away in his own order. And though now they assemble themselves in Companies to commit Wickedness, and gather by Troops to do Mischief; Yet they drop away one by one into the Bars of the Pit, and he scatters them that they fall severally, until they all die away and come to nothing. He doth now give his express Command by his Servant Moses, Thou shalt not follow a Multitude to do Evil, Exod. 23. 2. and forewarns us by the Son of his Love, whom he sent to Redeem and Preserve us from it: Wide is the Gate, and Broad is the Way, which leadeth unto Destruction, and many there be which go in thereat, Matt. 7. 13. So that who is for being amongst the Multitude, He will be amongst them also, and so he will miss of that narrow way which leadeth unto Life. Nor will he be one of those few who find it.  
Indeed there is an Inclination in Man to do as the rest of his Brethren do, but then he hath some seeming Reason for it, or he is void of Understanding as to have no set and inward Principle of Action; and then he can just conceive what others do, and order himself to do according. Example is a sensible and visible thing, and thereupon it hath such a strong Prevalency over most; and it is yet stronger over those who know not what it is to live by Faith, nor act by hope of unseen things. But they are most led on thereby, who least think within themselves. A Multitude is made up of several distinct Persons, which conspire in one thing or near the same. But it was received of one or few before it is made known unto and embraced by many, and then the like Disadvantage lay against it, as now they conceive on the other side. But it is said now, it hath the more general Acceptation. Why, the most do swallow it without Examination. And who admit thereof, must have some Rule. Then which God hath given none other unto Men besides his Word, which is to try Good and Evil, Duty and Transgression, as also what may be discerned from the Truth and Reality of things. There is no other way under Heaven, whereby we may be Happy, but this only.  
Now every one desires to be Happy, that is, To enjoy what Good he can, and to avoid Evil. Even those have that Wish and Intention who turn aside every one to his own Way. Who live as their Neighbours and Acquaintance, and as the rest of the World do; why this hath a show of Peace and Good Will, and they do hereby avoid the odious thing of Singularity, and the Irksomeness of Reproach. But they should do well to consider in the first place, of Glory to God in the Highest. How is that annexed to their kind of Peace on Earth, and Good Will towards Men. Their Hearts should be lifted up with Angels and the Heavenly Host towards him, who sitteth above and remaineth King for ever, And how is he honoured by such a kind of Life as the Inhabitants of the Earth lead, which is made up of Forgetfulness of their Maker, Sin and Sloth. How are his Statutes kept and his Laws observed? Are Peace and Truth met together as in the days of Hezekiah? see Isa. 39 8. Or is it like the Hills of the Robbers, the Assemblies of the Ungodly and Wicked, an Agreement together to preserve their old accustomed Ignorance, Corruption and Error? And then those who would teach Knowledge and guide into Truth, shall be reputed Enemies to Civil Society, and Troublers of Israel, the Church of God. And what is the commonly called Good Will, but to let every one do what is right in his own Eyes. Not to meddle with their Sins and Transgressions, To avoid Sound Doctrine, Reproof, Correction, Instruction in Righteousness, for all this hath a show of Disturbance. It is said to spoil Family-Peace and good Neighbourhood. Even in this Antichristian Age wherein things are turned upside down, such are thought not to seek the Welfare of this People but the Hurt, Jer. 38. 4. who are not willing that any should Perish, but that all should come to Repentance; who Study, Pray and Teach, and do use all the outward means possible to help forward the common Salvation. But this is our Comfort and Encouragement, that the Spirit of God witnesseth the same (which we also find and wish in our Hearts) That they do indeed bring Good Tidings and publish Peace, and also that they have Good Will towards Men, notwithstanding they are esteemed and reproached contrariwise by the World. Even the Saviour thereof (unto whom this and all Scripture hath more especial Relation) witnessed what himself found; The World hateth me, because I testify of it that the Works thereof are Evil, John 7. 7. But this is a double Iniquity; first to do Evil, and then what is yet worse, To hate him, even Jesus, whom God sent to bless them, in turning away every one of them from his Iniquities, Acts 3. 26. In order to which it is first necessary to tell and show them thereof. When God would have Men turn from their evil do, they kill and evil entreat those whom he sends on his Message. They hate him that rebuketh in the Gate, and they abhor him that speaketh uprightly, Amos 5. 10. They cannot endure to be interrupted in their course.  
But is their course Good or Evil, right or wrong? If the World did that which is Good and Righteous, they need not be afraid of the Ministers of God; for than they would meet with Praise and Encouragement from them, instead of what they now look upon as Trouble and Disturbance. Then indeed all three would meet together, Glory to God in the highest and on Earth Peace, Good Will towards Men, Luke 2. 13. When the People are gathered together and the Kingdoms to serve the Lord; when they walk and agree in his Fear and Obedience, than they have R●st and Comfort. Then we may do as others do as long as they keep unto the same Rule; and so long we have Peace and rejoicing one with another. But then we do after this or that manner, not because others do the like, but we see it thus written, and we are so directed.  
This is one considerable difference between the Good and Evil, Righteous and Wicked, that the first have a set Rule of Action, God and his Word; whereas the Evil and Wicked have not so much regard to that, but they are led on by the Example of others and by their own Imaginations. The Example is the Multitude of the Richer sort, who though fewest in Number, yet have Influence on many, for these crave after Worldly Goods and have their Their Persons in Admiration, the which they bestow and convey down to have others that are thus beholding unto and dependant on them. So that here it may be reduced, that for Profit and Interest they act after this manner.  
But even this Argument (if stretched out throughly) would bring them into the right way. What is a Man profited if he should gain the whole World and lose his own Soul? Matt. 16. 20. Is not Happiness and Salvation more than present Gain and Advantage? And what if that should be lost by omission of Duty and commission of Sin? They misemploy that Diligence and precious Time, which might be spent on a more excellent thing and would tend to better account. For every Man shall bear his own Burden, Gal. 6. 5. And likewise every one shall receive the reward of his own Labour. And therefore what others do, what is that to thee? Mind thyself and thine own things. Thou wouldst have good to thyself and avoid Misery, why then go in the way, and use the Means accordingly. Another's Happiness extends not to thee; for it rather raises Envy and a greater Resentment. So that the Misery of others is but a poor Reiief and Comfort to thine own. Still as thou art divided from others, so thou must labour to secure and embetter thine own Condition abstracted and separated from that of Others.  
The whole World lieth in Wickedness, 1 John 5. 19 Which as sure as God's Word is true, will involve them into Condemnation and Misery. Even those who now are for living according to the vain Manners and Customs of the World, would not willingly have such an End. But it is the particular Sins of several Persons which make up the general corruption of Many; and they are subject to that Punishment which is now denounced from Heaven, and will be inflicted accordingly at the time spoken of. Can thine Heart endure, or can thine Hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and will do it, Ezek. 22. 14. When thou criest, let thy Companies deliver thee: But the wind shall carry them all away, Isa. 57 13. They are under the same smart and pain themselves and cannot case thee, but rather increase your Howl and cause a deeper sense of that Misery which ye are all plunged into. It will not be a sufficient exchange for the loss of Eternal Happiness, to be a little puffed up with following the humours and ways of the Multitude; for the utmost advantage and conveniency thereof, at present, cannot recompense for the Danger of what is to come. The reputation of Good Nature, of being Sociable and Compliant, All the Ease, gain and Profit thereof, cannot countervail so great a Loss and Pain. Much less will not those things whereof there is no benefit at all but only to gratify a sudden transient Humour, and barely to conform unto the Example and Practice of others.  
Of which nature are those several things of Ungodliness, and that fashioning and corrupting the several parts of the Worship of God. The chief Reason why so many continue Ungodly and do not tread God's Courts, or they do it only on the Lord's day, and not every day, as was the manner of the first Christians to Continue daily in he Temple, Acts 2. 46. Is because they see that most do the like of the same Age and Circumstances with themselves. And they are for not varying from the because, they would not be accounted odd and singular, nor have their Reputation lessened. Now to examine this and other things of like Nature by that often mentioned Rule, In every thing one takes in hand or admits of, and so in all Debates and doubts of Mind it might be reduced to this, Whether the good or evil of a thing will be greater? Whether it is better to do, or to leave such a thing undone. And that taking in the consideration of the time to come as well as the present; for that will as certainly be present also. And then a Wise Man knoweth what he hath to do or not, to Choose or Refuse. Now if in the present Case, that single Thought only will do a Man as much good, and stand him in as much stead throughout a whole Eternity, as it is now supposed in the days of his Flesh, than indeed it is vain to go into the Sanctuary, and it is no profit to walk Mournfully before the Lord of Hosts and constantly to keep his Ordinances, according to the surmise of the Profane Sinners in Mal. 3. But surely his Word and Promise, those many immutable things in which it is impossible for God to Lie, for the Reward to those who diligently seek and serve him, all these may be more surely trusted unto than what is only imagined, in the vain, false and wicked Minds of Men. This may be sensibly perceived as a manifest token and forerunner of a greater loss, that their Ungodliness at this present time comes to nothing at all. It hath a regret at the several times it is practised, which is more bitter than the imagined tediousness of Religious Duty; and they do again falsely hope that it will be passed over in Forgetfulness or Excuse. A Book of Remembrance is written, Mal. 3. 18. That it may be discerned between them who serve God and who serve him not. And so between those wha do it more or less, with the several Circumstances belonging thereunto.  
Though there is now the same Event to him that Sacrificeth or Sacrificeth not, yet the Judge of all the Earth shall do Right. Though a Sinner doth Evil an hundred times and his days be prolonged, yet surely I know it shall be well with them which fear God, which fear before him, Eccles. 8. 12. In that day there is none but would be of the Lord's Jewels if they might, and they would be willingly spared by him as a Man spareth his own Son that Serveth him. But then they must endeavour to please and find acceptance with him in the mean while, for if there should never so much be done in things pertaining to God, and he should not like nor accept thereof, it profiteth nothing. As again, if he is well pleased with our Sacrifices and Works, we have the utmost that we can desire on this side of Heaven, for we have the earnest and assured hope of his Favour and Reward,  
That we may not Serve him with Doubt and Ignorance, we are to take heed that. We do all things according to the Pattern in his Word. As Moses was admonished of God when he was about to make the Tabernacle; for see (saith he) that thou make all things according to the Pattern shown to thee in the Mount, Heb. 8. 5. For this is according to his express Command, and also it is agreeable to the Duty of a Son or Servant to do according as it is Commanded and directed unto him, or they know assuredly such the continual Employment which their Father or Master would have them to do. But when Men choose their own ways, Isa. 66. 3. it is in God's Sight and Estimation, as Cutting off a Dog's Neck, or as Offering Swine's Blood; which is an Abomination, and doth displease him yet more. Or if they do a great multitude of mere Acts of outward Religion, yet when these Works come to be examined of what sort they are, instead of a Commendation and Reward, it may be demanded of them, Who hath required this at your Hand to tread my Courts, Isa. 1. 12. 'Tis not the Much speaking of the Heathen, nor yet The Superstition of Jew or Papist, nor those several kinds of Worship to the One God, or Many that are observed by the several Nations of the World, which makes God to hear or accept thereof. But known unto God are the Works of all Men, and it is left unto him how he will be pleased to deal with them accordingly. As Bodily Exercise profiteth nothing, so outward Services are little available; but the Heart is that which God looks unto, and with what Mind they are done. It must be with an intention to please him, and to please him only. Thereby shutting out all Custom and Conformity to the World, Rom. 12. 2. Unless before they are agreed in a Right thing. In things pertaining to God no respect must be had unto Men; For God will not give his Glory unto another, nor any part of his Worship to Men of the same Likeness with ourselves. And yet how common is it in the World, to do thus and thus in Religion, because those which have the Reputation of Great Learned and wise Men, do the fame. Whereas, we do not understand nor consider throughly that these have provoked God to Jealousy and Displeasure with their Inventions, and now he suffers them to err from the right way, For seeing they were not contented with that Rule which God had given them, but despised it for the seeming plainness and Simplicity thereof: And they would find out something which should seem outwardly more Wise and make a greater show, than a true and Spiritual Worship doth. It pleased God to let a poor and mean People Serve him and be Saved after this manner; but the others are left still to go on in their own ways, in which they mistake and Perish! God is the same still; His Thoughts are not as our Thoughts, He hath chosen the foolish things of the World to confoudd the Wise; and God hath chosen the Weak things of the World to confound the things which are Mighty; and Base things of the World and things which I are Despised hath God chosen, yea, and things which are not to bring to naught things that are: That no Fleshk should glory in his Presence, 1 Cor. 27, 28, 29. See that whole Chapter. Cast abroad the rage of thy wrath, and behold every one that is Proud and abase him, Job 40. 11. That he may cut off all occasion of Boasting. There is no obliging of God with any thing exabundant, or with doing more than is commanded; for we have all sinned and come short of that, nor yet should we presume to do besides what is required, for he doth disown and is displeased with all that. Any thing that savours the least of Pride, is an Abomination to God, and so what would make any pretence to Merit or deserving all this is rejected by him.  
Man was at first the work of God's own Hands. Yet I had planted thee a noble Vine, wholly a right Seed. How then art thou turned into the Degenerate Plant of a strange Vine unto me, Jer. 2. 21. For since that every Imagination of the Thoughts of his Heart was only Evil continually, Gen. 6. 5. Man hath been so universally Corrupt throughout, that till he is Renewed again after the Image of him who Created him, which in Righteousness and true Holiness, he stands not only distinguished from, but as it were in perfect contrariety unto God. Said our Saviour to one of his Disciples, Get thee behind me Satan thou art an Offence unto me, for thou Savourest not the things that be of God, but those that be of Men, Matt. 16. 23. As if the things which did savour of Men were a Stink and evil Smell and a Smoke in his Nose, Isa. 65. 5. which he could not endure, and would have behind or a far off from him. Indeed the infinite Holiness and Uprightness of God is in no wise reconcileable to Man's Sin and Corruption; and he doth the more abominate and loath it when he beholds it covered with the Mask and Visor of Hypocrisy. Who is alwise and all Knowing, he doth pity and despise our Folly and Ignorance; but it is a further Aggravation, so that he cannot or rather will not endure therewith when Worms of the Earth would be wise beyond their Maker, or pretend to know otherwise than he knoweth and hath decreed or purposed; It doth provoke him justly to Anger, That when the Sun, Moon and Stars, and the whole Family in Heaven so much Greater and more Excellent Creatures than we, do observe the Law which he hath made. And seeing he hath given unto Men Laws, which are Holy, Righteous and Good; he hath showed unto us straight ways, yet stubborn and disobedient Man will not keep and walk in them, but every one is for walking after the Imagination of his own evil Heart. And as they live and are joined together in Civil Society, so this carries on the course of the World, and each Person doth make a part of and contribute unto the universal Sin and Wickedness.  
The word Imagination, doth import no set Rule of Action, but it is a Wand'ring or Guess. Now it thinks it may be thus, but is afterward mistaken. And this is so much the worse as the End is more excellent which it aims at. Now that End is Good and Happiness. Every Soul (as aforesaid) is in pursuit thereof, and his several Actions are intended accordingly. There is One God over all, One rule of Action in his Word, One End of everlasting Happiness or Misery; and all the deeds done in the Body, are as so many Steps to one or the other. This is actually so though too many perceive it not; nor consider thereof in the time of Probation and Trial. To walk all along in a vain and false Imagination, and be deceived at last when this is but once for all Eternity, when there is no possible Redress of this Error, must very much enhanse the Folly and Misery of such a Man. The first Error and Evil is in having departed from God and casting away his Fear, and exempting himself from his Obedience. For though it is so suffered in this Life to prove Mankind more perfectly, that it may be seen, It is possible for him to run out his days here without having due regard and respect to his Maker and Preserver; yet it is known unto God and also Revealed unto us how he will be pleased to deal further with them. Even according as we order our Conversation, and as our do are. That Word by which we are to Live, be Judged, and receive accordingly, doth now forewarn and acquaint us that things will be otherwise or contrary to what they appear now. For that which is highly esteemed amongst Men, is abomination in the sight of God, Luke 16. 15. And so what is universally received and fashionable among us, will be rejected and even loathed by him.  
He hath left another Rule to follow than the Multitude or the mere Example of others. An Holy Man of God doth speak on this wise, Be ye followers of me, even as I also am of Christ, 1 Cor. 11. 1. But no otherwise, for Christ had done no Violence, neither was any deceit found in his Mouth. He was the Holy one of God, and in him was found no Sin. So that if we do the same which he did, we may be assured that it is not Sinful. Again, his Meat and Drink was to do the will of God, and he did always the things which pleased his Heavenly Father: So that if therein we follow his Steps as we have him for an Example, and do the like things that he did, we may hereby know that we do the will of God also, and what is pleasing and acceptable in his Sight. But every Man besides is a Liar; for they have all (both Saint and Sinner, none excepted) varied and gone aside either in some single transient Instances, or in many continued one's from the Word of Truth and from the right way. It is Written, And thou shalt not go aside from any of the Words which I command thee this day to the right hand or to the left, Deut. 28. 14. That is neither to one Extreme nor yet to the other. But where is the Man or Woman, who have not gone aside from any of the words which the Lord God hath Commanded in the Bible, both as it comprehends all that is written in the Old and New Testament. Both Jews and Gentiles, yea all Mankind of every Generation and Country are under Sin, and have come short of what God requied in his Law. So that whoever doth follow any of these Examples in all things, even of the most Perfect and Upright among the mere Sons of Men, he will go aside with them even unto the Transgression: So that the word of God is to be our Rule, and not the Example of others.  
However prone and subject the People of the World are to follow the Examples of their Fellow Creatures and to do what others do of near the same Age, Condition and Circumstances of Life; yet in these times of the Universal Reformation of the World, which is now drawing on in these latter days, we must labour and endeavour Mightily to beat off and dissuade People from acting according to that dangerous and mistaken Principle of following the Multitude and being led by the Example of others. For besides that to follow the Multitude, is a sure token that such are amongst those many which go in the Broad way which leads unto Dsstruction; and they are not amongst those few in the Narrow way which leadeth unto Life, Matt. 7. 13, 14. This seems to lie as the greatest Prejudice against the ways of God, That though all his Commandments are Just, Holy and Good; And it is meet and right for all People at all times to observe the same; Yet still nevertheless very few People do observe them. When the Scripture speaks of those glorious times Thy People also shall be all Righteous, Isa. 60. 21. And how that the Sinners will be consumed out of the Earth, and the wicked will be no more, Psal. 104. 35. For in what Prayer the Spirit of Truth doth Dictate, is included a Promise that so it shall be. As we read these and alike Places, what in the Prophet's Phrase, is a very lovely Song, Ezek. 33. 32. And Peter reciteth from the saying of others, As if the Scriptures were a cunningly devised Fable. So in our way of speaking, those Scriptures seem to be as a pleasant Romance, which contain things that were to be indeed wished and desired; but at first sight they do not seem to be grounded on Truth; for the thing neither as yet is so, and there is no such great outward likelihood and probability that it will ever be so. What, thy People shall be all Righteous, when now not more than One in an Hundred are strictly and universally so. And for the Sinners to be consumed out of the Earth, and for the Wicked to be no more, How can this be, when all places are now full of them? But yet as the Waters of Noah did once cover the Earth, and so a common Flood doth now cover several parts thereof and the lower Grounds, which goes off again: So that Deluge of Sin and Ungodliness, which hath so long for many Years and Generations overspread the face of all Nations, will at length quite go off and never return again.  
An Inlet and preparatory to this glorious day of Righteousness and Holiness throughout the Earth will be when People shall once begin to leave off living by Examples, but they shall live according to the Word of God and the Dictates of the Spirit.  
Tho Satan's Kingdom hath stood a long time yet it hath been all along upheld as it were by Threads, or as the Spider's Web, or as Brittle Glass. I mean, that it hath been erected upon so slender a Foundation, and holden up by such weak Props, that if any thing had touched and beat vehemently upon it, it would have fallen in that part thereof; for as soon as it had been touched or grappled with, it would have presently broken and snapped asunder: And when when it was made up again, it was as Thread or Tow tied together, or like a Spider's Web made over again, or as the broken pieces of Glass set together again which was somewhat weaker than the former. To these and suchlike Similitudes all those Thoughts and Imaginations in Men and Women may be compared; by which the infernal and unseen Spirit did work in the Children of Disobedience, for it was all either Evil or Falshood. And whensoever Grace and Truth had also an entrance into their Minds, and did once begin to close and grapple therewith, it did put it all to flight and overcame the Temptations and Suggestions of the Evil one, which he would bring on again after the aforesaid manner.  
As heretofore observed, almost all Satan's Temptation is comprised in that which he used to our Grandmother Eve, And when the Woman saw that the Tree was good for Food, and that it was pleasant to the Eyes, and a Tree to be desired to make one Wise, she took of the Fruit thereof and did Eat, Gen. 3. 6. So that Goodness, Pleasure, Desirableness, (which last may be also expressed by conveniency or Expediency, are the three Baits, which the Serpent who is more Subtle than any Beast of the Field, doth make use of to fish for and catch the Souls of Men and Women; and where he also tempteth them to any Sin or act of Disobedience; which doth not seem either Good, or Pleasant, or Desirable; But it is either Humour or Frowardness, or Wilfulness, or they know not what reason they have for it, but they do it for all; There commonly it is Company and Example of others, like natural brute Beasts, Oxen or Sheep, which go on with the Drove and as they see others before them, not knowing where or wherefore. To do as others do, seems convenient or expedient, which comes under one of those three Heads of Goodness, Pleasure and Desireableness; for it is thought Safe, and also it prevents that Hatred and Ill-will which is commonly annexed to Singularity. Who do not in all their Actions seek to please God, yet commonly these same Persons endeavour to please other Men, or their own selves, that is, Their own Lust and Will, or the sinful Desires of the Flesh. By which is shown forth that Principle engrafted in them by the God who form them of Pleasing some one, which should be terminated and arise up to their Maker and Creator only; but with them it is turned aside to their Fellow-Creatures, or to themselves.  
Casting down Imaginations (in the Margin it is Reasonings) 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. To express forth these several Imaginations and every Thought, would swell this Treatise to a prodigious bulk. And indeed many of the Thoughts of Men are so vain and trivial, that they are not worthy to be spoken out, or to be set down in Ink and Paper. But for those Imaginations which carry a show of Reasoning with them, if the Reader would narrowly and attentively observe, how each of them is answered and cast down, by the like words of Truth as that is effected, any other new Imagination as it shall arise, may in the same or like manner be answered and cast down also. The Metaphor of casting down is (I suppose) in allusion to Wrestling at the Olympic Games, which were in use among the Corinthians, and there sometimes a Tall Boasting Fellow would come into the Ring, whom another less Man who had more Skill (though not equal in outward Appearance) would oftentimes gives the Foil unto and cast him down. And so for bringing into Captivity every Thought to the Obedience of Christ. This is also a Similitude (in which the Holy Ghost delights, Hos. 12. 10.) taken from Warriors, where both the Adverse Parties contend and fight together; and they try with all their Strength and Skill who can kill or take one another Captive. There is a very near resemblance between things Visible and Invisible; for so it is likewise (as we may see with the Eyes of our Understanding being enlightened) between the Thoughts of Good and Truth, and the Suggestions of Satan and the Dictates of Evil and Falshood. All these are contrary one to the other, and they do fight and contend together in the Soul of Man. They strive there for Mastery, which shall prevail, which the Man shall be lead and governed by. And according as this is, so is the Discrimination to be made of Godly and , Righteous and Wicked, they that serve God, and they that serve him not; for the Godly and Righteous and the Servants of God, are ever, or for the most part led and governed by the Words of his Grace and Truth. And when there is a War and Contest in their Souls, whether they shall overcome, or the Temptation of the World, the Flesh and the Devil, the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life; Their Faith in the unseen God, and their Knowledge and Fear of him, and the sense of his Law written in their Hearts, do constantly, or at least most commonly overcome all the other Assaults of the Evil one. Whereas the Ungodly, and the Wicked and Rebels, have indeed a faint remembrance, and a small sense of that Obedience they own unto God and his Law. But in all these Temptations, or for the most part, they show themselves to be Servants of Sin and Evil; By consenting unto and doing the several Acts thereof, as often as they were proved and tried. They are a Rebellious People, which walketh in a way that was not Good, after their own Thoughts, Isa. 65. 2. and not according to the Directions of God's Word and the Dictates of his Spirit. Unto which they did owe an Allegiance as soon as they were born, and an Obedience as soon as ever they came to the Knowledge of Good and Evil. But casting off and giving no heed to that, they are here truly and properly termed Rebellious.  
Thou hast delivered me from the strive of the People. Which strive of the People are those Struggle and Doubts, and givings back in the Heart of Man, before he yields up himself unto the Obedience of God and of his Christ. These Strive would dethrone God and Christ out of the Soul; And so they have striven and endeavoured for many Generations successively in the Hearts of the several People thereof. To which the answer of the Lord is ever since the days of Noah unto this time, My Spirit shall not always strive with Man, for that he also is Flesh, Gen. 6. 3. for himself hath heretofore, and doth still strive with the Hearts and Consciences of Men. In which I will by no means so express it as to say, That the Spirit of God hath been overcome, But they have rebelled and vexed his Holy Spirit, Isa. 63. 10. They have quenched the Spirit, 1 Thess. 5. 19 for that thing may and hath been done, which we are there cautioned and commanded against) so that God doth declare, His Spirit shall not always strive with Man, that is, He will leave off Fight and Contending with Man for to come to his Obedience, but give him over, for that he also is Flesh, that is, wholly given unto Evil and Corruption, and to falling away and turning aside. Yet his days shall be an hundred and twenty Years, and afterwards in the time of Moses it is reduced to threescore and ten and fourscore Years (see Psal. 90.) whereby we are given to understand, and it is as much as if God should say, whether Man will obey me or not, whether he will yield unto the strive of my Spirit, or provoke me to withdraw it, yet his days shall be near the same, he shall live out however the appointed Time according to the Age of a Man. And though the Multitude of the People, both Men and Women of all the former and present Generations, have done thus perversely and contrariwise with God, Do ye thus requite the Lord, O foolish People and unwise, is he not thy Father that hath bought thee? Hath he not made and established thee? Yet as he had one good and godly Family in the midst of a whole ungodly and idolatrous Generation, whom he was sure of, and who were according to his Mind, For I know Abraham that he will command his Children and his Household after him, and they shall keep the way of the Lord to do Justice and Judgement, that the Lord may bring upon Abraham that which he hath spoken of him; Gen. 18. 19 So amongst so many rebellious and sinful Generations of Men and Women, which have been successively one after another since the World began, and the like is at this day, and it may be a very few more are to succeed; Yet after all these, God who calls the Generations from the beginning, Isa. 41. 4. hath one peculiar Generation in his Eye; all of which, like Abraham their Father, in all their Families and Places, will take care that every one of them, not one excepted, shall keep the way of the Lord, To do Justice and Judgement, That the Lord may bring upon them all those things which he hath afore spoken of in his Word, concerning the Times of Universal Reformation, when Thy People shall be all Righteous, The Sinners shall be no more; When he will make an end of Transgression, and bring in Everlasting Righteousness. And that God hath such a Generation in his Eye and foreknowledge, is expressed in Psal. 22. 30, 31. on this wise, A Seed shall serve him; It shall be accounted to the Lord for a Generation. They shall come and shall declare his Righteousness unto a People that shall be born, That he hath done this. So that as it was said of Abraham, He will command his Children and Household after him: So they will teach their Children and Posterity. They shall declare this unto a People that shall be born, That the Lord hath done this. What is that? Why, when the whole Earth heretofore was Corrupt, Evil and gone aside, he hath brought them all to rights again; as appears and is manifest by that Seed then living upon the Face of the Earth which shall serve him.  
And whereas heretofore, The People of some Generations and Countries did serve him for a spurt as we commonly express it. Upon God's sending forth some Judgement, The Inhabitants of the Earth did learn Righteousness, or upon his doing some extraordinary and more than usual thing in the World, they would serve him earnestly and diligently for the present Season, or for a few Days, Weeks, Months or Years. But here was the fault and failure, that afterwards they would return again to their former Sin and Ungodliness, and to their Formal Customary Worship. Though they did keep the Commandments indifferently well for a very little while, yet they did again quickly go aside from the Commandments of God. And so things have gone on after this rate and manner ever since the Creation. But it will be better and otherwise, when those Times of Universal Reformation shall come from the pouring out of the Spirit of the lord They shall fear thee as long as the Sun and Moon endureth, throughout all Generations, Psal. 72. 5. That is during all their own Life-time, and down forward during that of their Children and Posterity, which shall ever succeed henceforward. The Children of thy Servants shall continue and there Seed shall be established before thee, Psal. 102. 28. This is in opposition to that common and true Saying heretofore and now. That Grace doth not go by Inheritance; for many Godly and Gracious Persons have Ungodly and Graceless Children. Whereas the Promise here speaks, The Children of the Servants of the Lord shall continue in the fear of the Lord, all one as their Fathers did, and their Seed, (that it further down) shall be Established before thee. That is, they shall be fixed and firm in the Worship and Service, in the Obedience and doing the Work of the Lord, as their Immediate Fathers and Grandfathers were.   

CHAP. VI It is made known in the general from the Scriptures of Truth, (without any Reflections on particular Nations, Governments) that at length there will be an end of all Wars.  
THere is a time of War and a time of Peace, Eccl. 3. 8. And so the course of the World hath went on interchangeably, sometimes one and sometimes another, ever since that Battle we Read of in Gen. 14. Where Abraham returned from the Slaughter of the Kings. But when God shall do that last and great Act, as to cause that Nation shall not lift up a Sword against Nation, neither shall they learn War any more, Isa. 2. 4. Which Scripture hath not been as yet fulfilled: But is to be fulfilled according to that Divine Method and Dispensation, The Word and things of God shall be fulfilled in their Season, Luke 1. 20. Then the Lord bringeth forth the Chariot-Horse, the Army and the Power: They shall lie down together, they shall not rise, they over Extinct, they are quenched as Tow, Isa. 43. 17. God will bring them forth to show only, and not for Use and Service; That this righteous and peaceable Generation may just see what kinds of Instruments their Forefathers a Rebellious and stubborn Generation did make use of to kill and destroy; which they, who shall feed like Lambs after their manner, Isa. 5. 17. will hardly believe without seeing them, that ever so much Violence and Mischief should be in the Hearts of Men, or that such Instruments of Cruelty and Destruction should be found in their Habitations. But as the Lord commanded that a Pot full of Manna should be laid up before the Lord in their Generations, that they may see the Bread wherewith I have fed you in the Wilderness, when I brought you forth from the Land of Egypt, Exod. 16. 32, 33, 34. So it is convenient and requisite, that some of each sort of those Weapons and devices of War should be kept for a Testimony, that the Generations following may just see, how it was with the Earth, when God Created the Smith that bloweth the Coals in the Fire, and that bringeth forth an Instrument for his Work, and that had created the Waster to destroy, Isa. 54. 16. When at thy Rebuke, O God of Jacob, the Chariot and Horse are cast into a dead Sleep, Psal. 76. 6. Never to awake out of it again. For it is before said, The stout hearted are spoiled, they have slept their Sleep; they are bereft and stripped of those Engines wherewith they did execute their Revenge and Terror in the Land of the Living. And now they have slept their sleep; they have done all their do, which they must never do again. What they did then do was as much at random and uncertainty from the true and proper ends of Man's Life (which was intended for Preservation, and not for the Destruction of others, and at last of themselves by so doing) as Sleep is now different from Waking; for in Sleep we Dream and think confusedly without the use of Reason and Knowledge. But they shall lie down together, they shall not rise. There is an utter end of all that, they are extinct as Tow the Wrath of Man which did heretofore kindle all this, God shall restrain. Surely the Wrath of Man shall Praise thee: the remainder of Wrath shalt thou restrain, Psal. 76. 10. So as it shall go no further, and then it will sink and come to nothing of itself. They are quenched as Tow. If it would begin to smoke again, God will take care to put it out that it shall burn no more. Where his Prophet uses these kind of pertinent and significative Phrases, he immediately adds, Remember ye not the former things, neither consider the things of old. Behold I will do a new thing, now it shall spring forth, shall ye not know it, Isa 43. 18, 19 This is as much as if God should say, Ye may just see and think of those former things, but they are not worthy of your Remembrance and Consideration, in comparison to that new thing which God will do, which shall be both more pleasant Entertainment to the Minds of his Creatures; and it shall be infinitely more satisfactory for them to be employed therein, than heretofore in making Preparations for War, or hearing tidings from the Camp. I will even make a way in the Wilderness and Rivers in the Desert. The Holy Ghost seems here to allude unto the March of an Army with their Power; who being to pass through a Wilderness or Deserts, send those before them to make way, as by cutting down the Woods and Briars, and making rough places plain, and removing great Stones or Rubbish. As also to guide and conduct them in the intricate way. As also to seek out Forage, Food and Water for Man and for Beast; if they can find out Springs and Rivers in the Desert, wherein is least likelihood of any, and therein is most want of them. But God will supply all this to his Creatures, or make up unto them what is signified thereby. The Beasts of the Field shall Honour me, the Dragons and the Owls, Because I give Waters in the Wilderness, and Rivers in the Desert, to give drink to my People, my chosen, V 20. Besides that Satisfaction and Content, which without doubt is in the irrational but sensible Creatures upon Gods being their Creator and Maker, and also for his providing all things necessary and convenient for them. Hereby also may be signified, That when those ungodly Men and Women who have been transformed after the manner of Beasts, and have those inward Qualities and likeness unto Dragons and Owls, as to love Destruction and hate the Light, do come to see and know what God doth for his Elect People, They will come to Honour and have an inward reverential Esteem of him also. This People have I form for myself, They shall show forth my Praise, Ver. 21. Here is the drift and design, the End and Consummation of all, that as God made Men and Women, They should even now as in the latter days, they shall be purely form for himself; They shall show forth his Praise. That is, They shall have no other End but God, and to lay out themselves for him, and God shall be their All in All, and nothing shall be heard amongst them, but Praises, Praises to the Lord. Then the World will be as it should be.   

CHAP. VII. There will be an End of all manner of Persecuting the Servants of God.  
WHen the Earth shall be reform and become Righteous, this effect will also be seen and perceived, There shall be no more Hatred of, and Persecution against the Servants of God. They shall not hurt nor destroy in all my Holy Mountain, for the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea, Isa. 11. 9 It hath been always and in all places found, That where is most of the Knowledge of the Lord (that is, such Knowledge as is true, Saving and Sanctifying) there hath been least Persecution; as again where hath been most Ignorance and Darkness, there the Persecuting work hath gone forward and abounded. But when the World shall be thus universally replenished with the Knowledge of the Lord, there will not be the least degree nor manner of it; not so much as to hurt Body or Soul, as to lay any hardship or restraint upon the first, nor yet to tempt or cause the Soul to Sin, or be wanting in Duty. Both which do now occasion Vexation of Spirit. But they shall see and be ashamed for the Envy of the People, Isa. 26. 11. That is, whereas heretofore the World did envy at the People of God (from whence did spring up their Hatred and unkind usage of them) thinking that such would be more Happy and Blessed than themselves in the end But when God shall also manifest unto them the Favour that even the Wicked had, That even they might have learned Righteousness and beheld the Majesty of the Lord (see the foregoing Verse) They shall be so ashamed for ever having maligned and done despitefully against his Servants, as they shall never do it more. And whereas also heretofore the Churches had sometimes Rest from their Enemies, and again at other Times they were made Havoc of and Persecuted. This did happen interchangeably and successively, as was before observed, that at some times some Countries would fear the Lord greatly, and then remissly or negligently, and not at all. And as there was a time of War and a time of Peace among the Nations; so likewise as to this we have the certain and assured Promise of the lord Also I will ordain a place for my People Israel, and will plant them, and they shall dwell in their place; neither shall the Children of Wickedness waste them any more, as at the beginning, 1 Chron. 17. 9 He will make an utter end, Affliction shall not rise up the second time, Nahum. 1. 9 This (as may be seen from the two foregoing Verses) is spoken as to that day of Trouble which hath come upon his Servants that trusted in the Lord their Strong-hold, which was stirred up and occasioned unto them by the Enemies of the Lord (emphatically and truly called, his Enemies) though they did show themselves so to his Church, that is, his People. And when as to many of his Prophets, his Son Jesus Christ, his Apostles, Ministers and People, Affliction did arise up not only the second time; but even in Job's Phrase, The Lord was with them even to seven Troubles, Job 5. 19 Yea and to Seventy times seven; for their whole Life was a continued Train and Series and Succession of Trouble and Affliction, How then was this found true? Affliction shall not rise up the second time. And indeed it cannot be otherwise understood and believed, but that God hath another day shortly coming, in the which he will fulfil and make good this his Word, when God will Return, How long? This question shows how impatient and desirous our Nature is of it (How long! O Lord Holy and true dost thou not judge and avenge our Blood on them that dwell on the Earth, Rev. 6. 10. And shall not God avenge his own elect which cry day and night unto him, though he bear long with them. I tell you that he will avenge them speedily, Luke 18. 7, 8. So that it will Repent him concerning his Servants, O satisfy us early with thy Mercy, that we may rejoice and be glad all our days, and make us glad according to the days he hath afflicted us, and the years wherein we have seen Evil, Psal. 90. 13, 14, 15. for the Lord shall judge his People and repent himself for his Servants, when he seethe that their Power is gone; and there is none shut up or left, Deut. 32. 36. Like Sheep they are laid in the Grave, Death shall feed on them, and the Upright shall have Dominion over them in the Morning, Psal. 49. 14. Now to make the like Application of all these Scriptures here laid together, as Peter did in Acts 1. 16. Men and Brethren (who shall read or hear this) these Scriptures must needs be fulfilled, which the Holy Ghost spoke by the Mouth of Moses, David, Isaiah, and Jesus Christ hath spoken before concerning that poor afflicted and persecuted Condition of the People of God, How they shall take them Captives whose Captives they were, and they shall rule over their Oppressors, Isa. 14. 2. The Power of these Oppressors shall be utterly gone, and the Upright shall have Dominion over them. God shall repent himself for that hard Condition he suffered his Servants to go through with, and he will satisfy and make them glad for it. Now it being manifest that all this good Word is not as yet performed on this Earth and in this Life, from the like Reasoning which the same Apostle Peter makes use of, Acts 2. 29, 30, 31. Acts 3. 21. We may assuredly gather and believe, That in the Resurrection and Restitution of all things, God will most certainly make good this his Word, That all things which are written may be fulfilled. And that there will be a beginning and entrance into this Blessed State towards the latter days here on the Earth, when the Lord shall reign before his Ancients gloriously And all things shall exactly so come to pass according as he hath aforespoken of in his word. When the Wolf also shall dwell with the Lamb, Isa. 11. 6. and there shall be a Concordance and Agreement between the most fierce and devouring Natures of Men and Women, with the most calm, meek and peaceable Dispositions, according to what is further written and confirmed. The Wolf and the Lamb shall feed together, and the Lion shall eat straw like the Bullock, and dust shall be the Serpent's meat: They shall not hurt nor destroy in all my Holy Mountain, saith the Lord, Isa. 65. 25.  
To make way and prepare for this glorious day of universal Holiness and Righteousness, is the end of all our Preaching and Writing, and laying before Men and Women all the Words of Truth which we can. The Lord saith, I will come near to you to Judgement, Mal. 3. 5. So according to the go forth and Emanations of his Eternal Truth, God doth come nearer to the Children of Men, both for Good and Comfort to his Saints and Servants, as also for Terror and Punishment to the Ungodly and Disobedient. For that thy Name is near, Thy wondrous Works declare, Psal. 75. 11. God in Scripture is sometimes said to be afar off, and he is invisible. So that he cannot be otherwise shown forth and made known unto others, but in his Works and by his Name. Both which are declared by fit, proper and true words. So that the Reader need not to be offended at the multitude of them here used, if they help to make the invisible God more known unto the Inhabitants of the Earth, and render him as it were visible, yea and sensible unto their Souls. If we do not darken counsel by words without knowledge, but according to the measure of the gift in us, our words become instrumental that the things pertaining to God's Kingdom are rendered yet clearer and clearer, that the Children of Men may more easily understand and perceive them, than we do the Work and Will of God, As I do this day, the Father to the Children shall make known thy Truth, Isa. 38. 18. If Righteousness and Holiness were engrafted into the Hearts of all Men, so that they did live and were led by it at all times and in all places, The Spirit of God would dwell in them, 1 Cor. 3. 16. As God hath said, I will dwell in them and walk in them, and I will be their God and they shall be my People. And I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord God Almighty, 2 Cor. 6. 16, 18. What is requisite to all this we may read in the first Verse of the following Chapter, Having therefore these Promises (both those aforementioned are included, for it is expressed in the plural number) let us cleanse ourselves from all filthiness of the Flesh and Spirit, Perfecting Holiness in the Fear of God, 2 Cor. 7. 1. Be ye clean ye that bear the Vessels of the Lord, Isa. 52. 11. And from what is written, Thou hast taken Captivity Captive. We learn that God hath taken even Sin and Corruption Captive, which heretofore did hold the Children of Men in Slavery and Captivity. But when every Thought in them also is brought into Captivity unto the Obedience of Christ, God will plant somewhat else in the room thereof, Thou hast received Gifts for Men, (even the qualifications of his Grace, and the fruits of his Spirit) Yea, for the Rebellious also, that the Lord God might dwell among them, Psal. 68 18. So that though Men and Women have been Rebellious and Disobedient formerly; yet when those Rebellious Thoughts and Imaginations are brought into Captivity, when the Gifts of God are first lodged in the Soul, to make it ready and meet beforehand, the Lord God himself will come and dwell amongst them also.  
So that whereas it was before mentioned, And the Lord said, My Spirit shall not always strive with Man, for that he also is Flesh, Gen. 6. 3. And the reason hereof was assigned because the Flesh did so very often overcome the Spirit, when the Children of Men did Rebel, and Vex, and Grieve and Quench the Spirit; yet the Blessing and Saying of Gad is made good, and herein is found true, A Troop shall overcome him, but he shall overcome at last, Gen. 49. 19 So a Troop of Lusts and a Legion (for they are many) of Temptations have overcome the Spirit, but the Spirit shall overcome them at last. And the Spirit shall have that Dominion and Prevalency in the hearts of all Men, that all its Dictates and Motions shall be so willingly and immediately obeyed and complied withal, that there shall be no striving of the Spirit with Man; for he shall forthwith and presently go as that commands him to go, and come as that bids him to come, and do this or that according as the Spirit saith, without any such thing as Reasoning and Persuasion, or striving in the Heart, for there will not be the least Reluctancy or Unwillingness. God who sees and knows the things afar off, doth foresee this also; that even Flesh will become so Spiritual, that they shall obey all his Commands, and execute his Statutes, without any striving of the Spirit, but only upon the first motion and making of it known unto their Hearts.   

CHAP. VIII. Towards the end of Time and in the latter days, All the Inhabitants of the Earth will be turned and brought over unto God. Which will be done and accomplished by the Pouring out of the Spirit upon us from on High.  
IF it be asked, But when shall these things be? I Answer, Tho there may be some tendency and preparation thereto in the mean while, yet we must not expect nor look for it absolutely and fully, Until the Spirit be poured down upon us from on High, Isa. 32. 15. Which shall acquaint us with the things of God and of Heaven in a most wonderful and plentiful manner, that we shall then know them as clearly, distinctly and truly as now we do the common things of this Earth, which are now visible and present before us, 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. After that very manner hath the Word and Spirit of the Lord came to the several Men and Women of the former Generations, by Droppings and Distillings like small Rain, and as the Dew or Showers. But this pouring forth of the Spirit upon us from on High, will be like great Drops running on continually together, or raining down Bucket fulls at once (as the common proverbial Speech is) When all the Fountains of the great Deep shall be broken up, and the windows of Heaven shall be opened, Gen. 7. 11. In this sense also. So that all the things that are in the Earth or Sea, or in the Hearts of the Children of Men, shall be openly disclosed and made known: And the windows of Heaven shall be opened, so that we shall as clearly see and perceive the things there, as now by looking through the Window thereof, we see the things that are in such a Room of an House, as when we are in it, and look through the Casement, we see the things in the next adjoining Court: And that it will be all thus made known Universally at once, we are given to understand by what is Written, Drop down ye Heavens from above, and let the Skies pour down Righteousness: Let the Earth open and let them bring forth Salvation, and let Righteousness spring up together: I the Lord have Created it, Isa. 45. 8. God hath made and ordained, that it shall be so; that the Heavens shall drop down the things contained therein. They shall be so made known unto and had by us, as if they were actually dropped down and next to us. The Earth also shall open and bring forth the things contained in her; which heretofore lay underneath and hidden. All this shall be done together. And it is observable how they are all expressed by these two Words, Righteousness and Salvation. By the first is shown forth the nature of them as they are fixed and connected together, after the Image of him who Created them, that is, in eternal and immutable Righteousness. And because that in the Earth those things are, which now hurt and destroy; therefore God who, causeth Light to shine out of Darkness, and by his own way of working, Which is marvellous in our eyes, will cause that both Heavens and Earth do open and let them. (It is expressed in the Plural Number, and therefore both of them shall have an hand and part in it) As to bring forth Salvation and Righteousness is to spring up together with it; Intimating, that besides that Righteousness which the Skies shall pour down, another Righteousness shall spring up together with it. By the Phrase of Springing up, we learn that this will proceed out of the Earth. Truth shall spring out of the Earth, and Righteousness shall look down from Heaven, Plal. 85. 11. That is, both from out of the Hearts of the Inhabitants of the Earth, as also from the Element itself. And Righteousness shall look down from Heaven more clearly and visibly than ever it hath done yet.  
But wherefore is it that we hear so very much that in the last days of all, God will pour out his Spirit upon us from on High, Isa. 32. 15. For I will pour Water upon him that is Thirsty and Floods upon the dry Ground: I will pour my Spirit upon thy Seed, and my Blessing upon thine Offspring, Isa 44. 3. And it shall come to pass afterward (in the last days saith God, Acts 2. 17.) that I will pour out out my Spirit upon all Flesh, Joel, 2. 28. And there is not altogether so much mention made of the Word then: For after Jesus Christ who was the Word, and the Word was God, was taken away in his Bodily Presence from among Men, he ordered that his Disciples should tarry at Jerusalem until they had received the promise of the Father, and were endued with Power from on High. And so in the beginning was the Word, and all things were Created by it that were Made. And during all this, mean while they are upheld by the word of his Power. And whilst these Generations pass through here, the Word is to them all in all, towards the making them a People prepared for the Lord, and to give them an Inheritance amongst all them which are Sanctified. But at the very ending, Conclusion, and shutting up of all things, The Spirit is to do the main and principal Office. But we read not altogether so much of the Word then as aforetime. Besides that, the Word is in Order and Succession of Time before the Spirit; for Jesus Christ came first into the Flesh, and then afterward the Holy Ghost was given according to that Emphatical Remark of one of the Inspired Writers; for the Holy Ghost was not yet given, because that Jesus was not yet Glorified. Another great Reason hereof may be assigned, That as the Angel swore by him that liveth for ever and ever, who created Heaven and the things that therein are, and the Earth and the things that therein are, and the Sea and the things which are therein, that there should be Time no longer, Rev. 10. 16. For Time will be lost and swallowed up in Eternity, as a River or Brook is now lost when it empties itself into the wide Ocean: So we may easily gather and understand, that when all these things here mentioned, shall be so perfectly and wholly made known and seen face to face; when what is now afar off and Future, shall be Present and just before us; when Faith shall be turned into Vision, and Hope into Fruition, when Prophecies shall fail, Tongues cease, and Knowledge shall vanish away: When the whole Creation of God shall be new and changed from material and sensible things, into Spiritual, than we may conclude also, That WORDS shall be NO LONGER. But the things themselves (heretofore expressed and apprehended by them) shall succeed and be given unto the Creatures. God doth all things in his own Order. He first made known unto his Creatures the Words of Eternal Life, and then afterwards he invests them with the thing itself of Eternal Life; and than it is consequent that the words thereof should cease and fail, as the Scaffold falls down, or is taken away when the Building is Perfected and quite Finished. Like as now in common Life there is great talk of such a Person's coming, as of the Messiah among the Ancient Jews; but when he is come indeed, than all that talk perisheth which did relate thereto. 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. But when that great and enduring thing shall be actually given to the Creature by that God whom he hath waited for, than all the thoughts of Heart and words of Mouth that were before concerning it, will cease and come to an utter end. What Truth we now see written in a dead Letter, or we hear in an outward Airy Sound, or we conceive in our Mind, will one day appear as a shining Ray of Light. For Whatever doth make manifest is Light, Eph. 5. 13. And all things than will appear in the Light of the Lord.  
And so this great Matter which we are contending for all along and persuading People unto, shall be instantly and altogether done by the Spirit. So that Jesus Christ the Son of God, shall be delivered from the Strive of the People, and be made the Head of the Heathen, and a People whom he hath not known shall serve him. As soon as they hear of him, they shall Obey him. So that there is not need of many more words to enforce the Exhortation. But by Words, Knowledge, or Notice hath been given, that one day so it shall be; for all things which are written in the Scriptures of Truth must be fulfilled. And also there is this further benefit and use of words, that we are hereby taught and put in mind to be in a Readiness and Preparation for the same. The Word doth convert Sinners from the Error of their way, like the droppings of Rain, or the distilings of Dew; that is, it doth now and then bring in some individual Persons; and that also is done by degrees and in succession of time. But the pouring out of the Spirit from on High, shall bring them in by shoals and multitudes, and do the Work Instantly and Immediately. As soon as they hear of me they shall Obey me. Then thou shalt see and flow together, and thine Heart shall fear and be enlarged, because the abundance of the Sea shall be converted unto thee, the Forces of the Gentiles shall come unto thee. The Multitude of Camels shall cover thee. All the Flocks of Kedar shall be gathered together unto thee. Who are these that fly as a Cloud, and as the Doves to their Windows, Isa. 60. 5, 6, 7, 8. By all which kinds of Speech we are given to understand, that very many in number shall flow and come over and be Converted unto God. And the Sons of Strangers shall build up thy Walls. This is near to the same purport and meaning as what is said in our great Scripture; out of which I have here opened and alleged things all along. The Strangert shall submit themselves unto thee: The Strangers shall fade away, and be afraid out of their close Places. Those are Strangers who before had not known God nor Christ. For although known unto God are all Men and Women as they are his Creatures; yet God and Christ doth not know them as to be in Covenant with them; I never knew ye, depart from me ye that work Iniquity, Matt. 7. 23. But they remain Aliens from the Commonwealth of Israel, who are without Hope, without God in the World. And yet here is the assured Promise, that these shall come to be acquainted and submit themselves (that is to yield Obedience) unto God and his Christ, according to what he hath afore spoken of in another Scripture, I will say to them which were not my People, Thou art my People, and they shall say, Thou art my God, Hos. 2. 23.  
The Strangers shall fade away and be afraid out of their close Places. Besides that abundant Conversion of them at last; those which shall be converted before they shall so fade away and come off from their former Strangeness towards God, as that it shall not be perceived: Like Men Ashamed, which Steal and flee from Battle, so they shall be ashamed of their former Ungodliness and sinful do. So that they would rather seem on the contrary as if they had obeyed and served God from the very first. When these come to be acquainted with, and to believe a future State and condition of Happiness and Misery, they shall look about how to make sure for themselves that they may be happy and sure therein: And they shall be afraid out of their close Places, or of those Imaginations and Deceits in which heretofore they trusted and built a false Hope on. Thou puttest away all the wicked of the Earth (observe the Particle All) like Dross, Psal. 119. 119. As wax melteth before the Fire, so let the Wicked perish at the presence of God, Psal. 68 2. All this will be done more suddenly and as it were at an instant, when the times of universal Reformation come on, and God doth bow the Heavens and come down, and he poureth out his Spirit upon all Flesh; Then all Wickedness will so vanish and disappear, that the place thereof shall know it no more, and it will seem as if there had been never any such thing on the Earth. All that gross Darkness and Error will be utterly and for ever gone off from the face of it, when this true Light shall begin to shine universally and openly in all the habitable parts thereof. The People shall then show forth their Zeal for the Lord God of Hosts; Who is he that said but so much as in his Heart, Shall the invisible God reign over me? Or shall I obey his standing and written word? Let these People be brought forth, that the Saints of the most High may inflict some Punishment on them. But they shall not do it in the least, For Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his People, Heb. 10. 30. Deut. 32. 35, 36. And the Lord will not begin to execute it then presently, when he is glorified in his Saints, and had in Honour by all that are round about him. As an unknown Malefactor amongst a great multitude of People when he is asked for, who did such a Theft or Murder: Which being known and evident, must be concluded that some one did it, he is sure to keep Silence and seem all one as the other innocent People, lest he should be betrayed and discovered. In like manner it will be when the Lord shall Plead with the Inhabitants of the Earth (who will be a vast number gathered together of all Generations and Countries) and he maketh Inquisition for so much Sin, Iniquity, Transgression and Wickedness as hath been actually done on the Earth. So much hath been committed, and it must have been by some Persons, Who was it by Name that did it? Then shall they be exceeding sorrowful and afraid, and begin every one of them to say, Lord, is it I? The particular Guilty themselves shall keep Silence, and they shall be found Speechless, Matt. 22. 12. Or if they are asked as concerning another Matter, than they will perhaps speak out or deny, hereby to wave and take of the suspicion of that also whereof they were indeed Guilty. In that day there will hardly be found any who will own themselves to have been amongst the Enemies and Adversaries of the lord The Adversaries of the Lord shall be ashamed; which as they shall be then conscious of themselves, so they will endeavour to hid it as much as they can. But they shall be afraid out of their close Places of shelter and absconding, whether it be the Clefts of the Rocks, or the Holes of the Mountains. For though their Fellow Creatures would be puzzled hereby end be at a loss and difficulty to whom to assign such hidden things of Dishonesty, or many secret acts of Sin and Wickedness. And when even the Persons themselves who committed the same, shall make such a goodly outward show of having Worshipped, Honoured and served the Lord, and they not knowing the limits of his Mercy, nor the periods of Time of holding forth his Sceptre of Grace; nor yet discerning (for the Heart of every one is deep) the reality and sincerity of their Repentance; it is hence impossible that they should either find out or judge Righteously, and render accordingly to the several People. But the Judge of all the Earth will do Right. He is not as Man, but a God of Knowledge, by whom Actions are weighed, 1 Som. 2. 3. Who sees Hearts as clearly as we see the outward Faces; and he knows things long since past, or yet to come, as we do the present Moment. In opposition to their Hiding, Concealing and Dissembling, Thine hand shall find out all thine Enemies, Thy Right hand shall find out those that hate thee; thou shalt make them as a fiery Oven in the time of thine Anger, the Lord shall swallow them up in his Wrath, and the Fire shall devour them, Psal. 21. 8, He will first find and set them out, and then afterwards take his own time to punish them. According to that Divine Method, Having a mind to revenge all Disobedience, when your Obedience is fulfilled. So he will first have that Seed which shall serve him, It shall be accounted to the Lord for a Generation. And when the days of their Obedience and Service are fulfilled, than he will begin to call to account the former Generations: For it is first said Zion shall be redeemed with Judgement, and her Converts with Righteousnesness, and then afterwards it follows, And the destruction of the Transgressor's and of the Sinners shall be together, Isa. 1. 27, 28. And I will punish the World for their Evil, and the Wicked for their Iniquity, Isa. 13. 11. But like as it is written, I will leave a few Men of them from the Sword and from the Pestilence, that they may declare all their Abominations among the Heathen, whither they come, and they shall know that I am the Lord, Ezek. 12. 16. So here it may be supposed, that God will have one Righteous Generation after so many Rebellious and Sinful ones; that by comparing both those Contraries together (I do here speak after the manner of Men) He may know how to proceed to Recompense, and Punishment. We read, that when God saw that the wickedness of Man was great in the Earth, it repent the Lord that he had made Man upon the Earth, and it grieved him at his Heart, Gen. 6. 5, 6. But after that the Lord smelled a sweet Savour, and the Lord said in his Heart, I will not again curse the Ground any more for Man's sake; for the Imagination of Man's Heart is evil from his Youth; neither will I again smite any more every thing Living, as I have done, Gen. 8. 21. This was said upon Noah, (a Righteous and Perfect Man) his building an Altar unto the Lord and offering burnt Offerings on that Altar. So that we see and find that it fares better with the wicked World for the sake of the Righteous. And after the same similitude of things we may conceive, that when the Lord hath been long and sore displeased with the Heathen of former Generations who were at Ease (under which word Heathen are comprised all those who know not, or who obey not the Lord) when the Earth was much corrupted by reason of their Transgression which did sit heavy ●pon it, so that it became as a Smoke or Stink in his Nostrils. (When the House of Israel dwelled in their own Land, they defiled it by their Ways and by their do: Their way was before me as the uncleanness of a Removed Woman, Ezek. 30. 17. After God hath born with this a long time, then comes and succeeds the Righteous Generation, who build an Altar and offer Burnt Offerings on that Altar, which like Frankincense and Myrrh doth take away all the former Stink that the Lord doth smell a sweet Savour from them; whereupon he doth abate and mitigate somewhat from that intended Punishment which he had before thought to lay and inflict on the wicked World; That he will not stir up all his Wrath, nor yet pour on them all and the utmost Evil, which he had before purposed to have done. Though withal, by seeing the exceeding Goodness of the one, compared with the Exceeding Sinfulness, Evil and Provocation of former Generations, it is necessary that some Punishment and Vengeance be actually inflicted on them, For the day of Vengeance is in mine Heart. (Hereby is denoted the futurity thereof, and that it is to succeed after the other) and the Year of my Redeemed is come, Isa. 63. 4. Which being expressed in the Present Tense, though it is spoken of after the other, yet in order of time, it will be before that; to which agrees the Gospel, And the Dead in Christ shall rise first, Thess. 4. 16.  
For it is the day of the Lord's Vengeance, and the Year of Recompenses for the controversy of Zion, Isa. 34. 8. What is this controversy of Zion? It is even the Lord's Controversy with the Inhabitants of the Earth, That all, both Jew and Gentile, Heathen, and all other People, of every Nation, Country and Language, and of every Generation, should obey him the Lord their God. And here it comes to pass that some do Obey him and some do not; from whence it is appositely styled Recompenses in the Plural Number, there being two sorts of them, that is to say, a Recompense of Good to those that shall be found to have Obeyed him, and a Recompense of Evil to such who have not Obeyed him; For the Lord God of Recompenses shall surely requite, Jer. 51. 56. To all People of every Country, Kindred and time, one of these two ways. So that in short, if People do not Obey God, it is a Controversy, which will be decided to their own Misery, as themselves will find in the day of the Lord's Vengeance. But if they do obey him (unto which knowing the Terrors of the Lord, we persuade Men) it will be abundantly made up to them in the Resurrection of the Just, in the Year of Recompenses for the controversy of Zion.  
This Controversy the Lord hath been pleading with Men and Women by his Word and Spirit; by his Prophets, Son Jesus Christ, Apostles, Evangelists, Pastors and Teachers, Ministers and Servants, ever since Man was first Created on the Earth. The same lot hath fallen unto me, from the Forty third, Forty fourth and Forty fifth Verses of the Eighteenth Psalm, which I have here endeavoured to Handle Faithfully and Truly according to the Grace and Knowledge, according to the Ability and Measure which the Lord hath given and committed unto me, according to the proportion of Faith, and according to that distribution of Spiritual Qualifications and Endowments which was allotted, (and here I stand in my Lot, Dan. 12, 13.) to me a single Creature. What I writ unto others, I writ unto myself also; that I may be found obedient in all those things whereunto I exhort others. And whilst the desire of my Soul is to this, and the same is the endeavour of my Hands, it is a well-grounded hope and assurance, that both myself and my Works may be accepted of the lord If the Lord who hath the residue of the Spirit, Mal. 2. 15. doth stir up others also in like manner as he hath done mine, This may somewhat prepare and make way for the Universal Reformation of the Lives and Manners of Men. And they that be wise shall shine as the brightness of the Firmament, and they that turn many to Righteousness, as Stars for ever and ever. But thou O Daniel shut up the Words and seal the Book even to the time of the End. Many shall run to and fro, and Knowledge shall be increased, Dan. 12. 3. 4. So that after all, these Words also may be shut up, and this Book may be Sealed until the appointed time draws near and is actually come, when God will indeed bring the same to pass, even at the time of the End, in the very last days and shutting up of all.  
When Christ the Son of David, the root and offspring of David, the Bright and Morning Star, shall be delivered from the hands of all his Enemies, and from the strive of the People, when his Enemies shall be made his Footstool, and shall be cast out as the dirt in the Street; when all his Members, Disciples and Followers shall be delivered from the Hand of Saul. (See the Title of Psalm 18.) that is in a Spiritual Signification from the Devil; that like as Christ their Head was preserved from and not overcome by his Temptations, so he stall see the Travel of his Soul and be satisfied, for in that himself hath suffered, being Tempted, he is able to Succour them that are Tempted, Heb. 2. ●8. Whom he doth accordingly so Succour and Preserve in the hour of Temptation and in the day of Trial, till at length they become Conquerors, and they are delivered from the hand of all their Enemies, and from the hand of the Tempter.   

CHAP. IX. A Paraphrase on some of the most Remarkable Verses of Psalm 18. Showing the Design and Connexion of this Psalm. Whereunto is Sub-joined the shutting up and the Conclusion of this whole Book.  
SO that, in that day the words of this Song may be spoken unto the Lord, I will love thee, O Lord, my Strength, the Lord is my Rock and my Fortress, and my Deliverer, my God, my Strength, in whom I will trust, my Buckler and the Horn of my Salvation, and my high Tower. And so they may go on to declare and make a Rehearsal in order of the several great and good things which God hath done in his works of Creation and Redemption, how that from the Forming and Transgression of Adam unto Jesus Christ being manifested in the Flesh, and from thence to the Pouring out of the Spirit upon us from on High, till the very last days; it went on all along with Men and Women in all the Habitable parts of the Earth, and throughout all the several Generations, till at last it came to this Blessed upshot, Conclusion and Period, Thou hast delivered me from the Strive of the People, and thou hast made me the Head of the Heathen. (By which two Words, People and Heathen, are comprehended all those who Worship God and who Worship him not; as also both them who Worship him in a true or in a false manner) for when David Prays in another Place to to Visit all the Heathen, Psal. 59 5. He includes under that Word, Heathen, also those sinful and Wicked Jews whom he there speaks of; and amongst whom he dwelled. Even as there have been all along Those of the Synagogue of Satan, who say they are Jews, but are not, but do lie, Rev. 3. 9 Which say they are Christians and Servants of the Lord, and are not, but do lie; for they are Heathen in Manners though not in Worship. And such for all their Name of Christian, are not known of Christ, they being workers of Iniquity; but many of them shall cease to be such, and then he shall begin to own and know them. When such and all others come to serve him; When the People are gathered together and the Kingdoms to serve the Lord, Psal. 102. 22. When that which hath been said will be fulfilled, A People whom I have not known shall Serve me, I am sought of them th●… asked not for me, I am found of them that sought 〈◊〉 not. I said, Behold me, Behold me, unto a Nation that was not called by my Name, Isa. 65. 1. And when the Prophet doth afterwards complain, I have spread out my hands all the day unto a Rebellious People, He saith the first of the Gentiles, but this last and worst Character he gives of the Jews. By which is intimated forth and confirmed that old and true Observation, That as good People do commonly meet with more Kindness and Civility from mere Strangers than from Acquaintance and Kinsfolks: So it is a more easy matter to convert and bring over unto God mere Heathen and Infidels, than to Reform obstinate Jews, superstitious or formal Christians, from the Error of their ways, and to bring them off from their vain and sinful Customs. So God speaks unto Ezekiel, Son of Man go get thee unto the House of Israel, and speak with my Words unto them, for thou art not sent unto a People of a strange Speech, and of an hard Language, whose Words thou canst not understand; Surely had I sent thee unto them, they would have harkened unto thee. But the House of Israel will not hearken unto thee, for they will not hearken unto me, Ezek 3. 4, 5, 6, 7. And so God doth elsewhere take notice how they did Pollute his Name among the Heathen, which before was Sanctified among them. It is a more easy matter to instruct them in the true Knowledge of God who never heard of him before, than it is to them who have heard him Preached and Talked of all their Lives long, and yet they have not the Knowledge of God. I speak this to their shame: For manysuch are found to be in this Christian Nation, who know nothing more of him than in a general way, what they have heard only with the outward Ear, or they have received in false Notions and Apprehensions concerning him; for in this case so many things must be unlearned again, and so many Errors must be removed out before the Truth can come in; That one who is a pure Man, not before prepossessed with wrong Imaginations, but hath the common Principles of Nature and Powers of Knowledge, when such an one is instructed truly and perfectly in the ways of God, he will forthwith assent unto them, and he will judge it the most reasonable thing in the World to do according to what is written, At that day shall a Man look to his Maker, and his Eyes shall have respect unto the Holy One of Israel, Isa. 17. 7. That Mortal Man should be Subject and Obedient unto the Almighty and everlasting God; for a Creature to be Governed by his Creator; especially when he sees, hears and finds it in his Heart to be enforced with that Demonstration and Power as it may be: As soon as they hear of me they shall Obey me. The Strangers shall submit themselves unto me: The Strangers shall fade away and be afraid out of their close Places. There is a manifold Wisdom of God, and so there is a manifold Sense and Interpretation of his Word, (which yet is all true and genuine) so besides that meaning of the word Strangers, before assigned: There may be intended also such as are Jews, Christians, and Servants of God in Name or Profession only; for they are Strangers or strange Children, Psal. 144. 7. Who pretend and seem outwardly to own and serve God, when indeed and in truth they do not serve and obey him. Whatever Thoughts, Deceits, or false Imaginations such have in their Minds; they shall fade and come off from them, and they shall be afraid thereof, when the Earth shall be full of the knowledge of the Lord, and of the things pertaining to his Kingdom; all their own Reasonings and Imaginations shall Vanish and be utterly Abolished, and every High thing that heretofore exalted itself against the Knowledge of God, shall be cast down and fall to the Ground, that the Lord alone may be exalted in that day, and every thought both in Man or Woman will be brought into Captivity unto the Obedience of Christ. As soon as they hear of me, they shall Obey me.  

The CONCLUSION.  
THE Wickedness and Rebellion of former Generations did endeavour to Dethrone God and Christ. Nay, it did put Christ to Death who was the Prince of Life, whom God again loosed from the Pains of Death, it being not possible that he should be holden by it, for God raised him up. And the very same degree of Rebellion and Wickedness, would (if such a thing were possible, which was not) with Reverence be it spoken, have Killed God himself. Yea, they would what lay in them, Vngod him, from whence they are properly called  Men, for they would not that God should reign over them. Hence did arise up those Strive of the People. But herein the Heathen did rage, and the People did imagine a vain thing: For after all this long Fight and Controversy with the Inhabitants of the Earth, wherein the Lord did Fight against them with the Sword of his Mouth; even that two edged Sword which is called the Word of God; And these Rebels did again fight with him, with all their  deeds, which they have  committed, and with all their hard Speeches, which ungodly Sinners have spoken against him, Judas 15. Yet after all God hath the better and upper Hand. Though they did as it were Murder his own Divine Majesty, in putting to Death his Prophets, Son and Servants; God hath raised up his Son already, and he will also raise up all them again, and bring them along with him Alive to Judgement, when When he will tread down his Enemies in his Anger, and Trample them in his Fury, Isa. 63. 3. and He will slay them, Luke 19 27. serving them as they did his Anointed and his Chosen ones. Still the Lord liveth, and Blessed be my Rock, and let the God of my Salvation be Exalted. The Psalmist goes on to speak in the Person of Christ (who must Reign till he hath put all his Enemies under his Feet.) It is God that avengeth me and subdueth the People under me: He delivereth me from mine Enemies; yea, thou liftest me up above those that rise up against me. Which was eminently fulfilled when those that risen up against him lifted him up upon the Cross, and afterwards God lifted him up from the Grave wherein they had put him into the highest Heavens in his Ascension, and sitting now at his Right hand, where he is now lifted up infinitely above all his Enemies. Thou hast delivered me from the violent Man, who is as contrary to the Meckness and Gentleness of Christ as a Wolf is to a Lamb. But here God, the Everlasting Shepherd, who brought again the Lord Jesus from the Dead, did deliver and restore this Lamb of God safe again from out of their Mouth, after they had taken him and with wicked Hands Crucified him. Therefore will I give thanks unto thee, O Lord, among the Heathen, and sing Praise unto thy Name: Great deliverance giveth he to his King (who in that day in reality and very deed shall be King both of the Jews and also of the Gentiles, yea, of all the Earth) and to his Anointed (which is the very Christ) to David and to his Seed for evermore. By which last word the Son of David is included; of whom as concerning the Flesh, Christ came, and also all the Seed and Children whom the Lord hath given him from the Beginning, from thenceforth and for evermore, in the most Universal, comprehensive and extensive Signification, throughout all the Earth, and to the end of Time, from thenceforth throughout all Eternity. Which is here so expressed for our Understanding and Apprehension. For there is no passing throughout all Eternity; for into that is an entrance, and in that is a continuance, but not going through any part of what is without Succession of days or ending of time; but like God himself the Ancient of days, abideth continually the same.  
And they sung a new Song, saying, Thou art worthy to take the Book and open the Seals thereof, for thou wast slain and hast redeemed us to God by thy Blood, out of every Kindred and Tongue, and People and Nation. And hast made us unto our God Kings and Priests, and we shall Reign on the Earth. Worthy is the Lamb that was slain to receive Power and Riches and Wisdom, and Strength, and Honour and Glory, and Blessing. And every Creature which is in Heaven and on the Earth, and under the Earth, and such as are in the Sea, and all that is in them, heard I saying, Blessing and Honour and Glory and Power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever, Rev. 5. 9, 10, 12, 13. After this, I beheld and lo a great Multitude which no Man could number of all Nationt and Kindred and People, and Tongues, stood before the Throne and before the Lamb, clothed with white Robes and Palms in their Hands, and cried with a loud Voice saying, Salvation unto our God, which sitteth upon the Throne, and to the Lamb, Blessing and Glory and Wisdom, and Thanksgiving and Honour and Power, and Might be to our God for ever and ever. Amen. Rev. 7, 9, 10, 12.    
FINIS.   

Practical Books Written and Published by Richard Stafford.  

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.  
Rules and Directions for the prevention of and Recovery out of Sickness.  
A Discourse against Partial Obedience: Or that dangerous Deceit so universal amongst them, who call themselves Christians of keeping some of the Commandments of God and neglecting others.  
Some Thoughts of the Life to Come: With a brief account of the state of Religion, as it 〈◊〉 now in the World.  
The great Benefits of Christ to all that Believe on and Obey him: Being a Treatise on Hebrews 2. 15. Wherein it is showed and made known how People may be freed and delivered from that slavish fear of Death, whereby they are subject to Bondage throughout their Life-time: And also how they may be saved and preserved from the Evil and Danger of Death when it shall approach nigh and come actually upon them.  
An earnest Call to all the Inhabitants of the Earth, to Turn immediately to the Lord their God.