The Vain Religion of the Formal Hypocrite, Title page 2 – Sermon

The Vain Religion of the Formal Hypocrite · Title page 2 – Sermon

THE Fools Proſperity.

A SERMON Preached at Coven-Garden: publiſhed upon occaſion of ſome offence and miſreports.

By R. B.

Printed in the year, 1660.

p. 275Prov. 1. 32, 33.

For the turning away of the ſimple ſhall ſl…y them, and the proſperity of fools ſhall deſtroy them. But who ſo hearkeneth unto me, ſhall dwell ſafely, and ſhall be quiet from fear of evil.

THE bounteous offers and vehement exhortations of Chriſt here in this Chapter, were accompanied with a foreſight and prediction of their rejection, by many: ye… doth not that prevent …he offers and exhortations: but occaſion the pred…ction of the c…mity of the refuſers, God will not go out of his p. 276way, becauſe the ungodly will not walk with him. He will do the part of a righteous Governour, though he foreſee that men will not do the part of obedient ſubjects. But his primary end ſhall be attained upon the Righteous, in the ſucceſſes of his grace, as his ſecondary end ſhall be upon the Diſobedient, in the honour of his vindictive Juſtice. This is the ſenſe of the words which I have now read to you. Which 1. Deſcribe the ungodly. 1. By their preſent way of ſin. 2. And by their future ſtate of miſery. Their ſin is deſcribed by, 1. The occaſion. 2. The act. 3. The habit. Proſperity and eaſe is the occaſion: turning away from God, and rejecting his counſel is the act: And folly or ſimplicity is part of the habit. Simplicity is here taken for ſinful fooliſhneſs, and not as it is often for commendable ſincerity. Whether p. 277you read it [The turning away] or [the eaſe] of the ſimple, it is all one as to the ſcope and uſe that I ſhall now make of it, both being included as to the ſenſe in the other words. Folly is mentioned both as the cauſe of their abuſe of proſperity, and as the effect of proſperity ſo abuſed. Becauſe they are fools, they turn Gods mercies to their own deſtruction: And becauſe they proſper, they are confirmed in their folly.

2. The words deſcribe the godly. 1. By their obedience; they [hearken unto Chriſt.] 2. By their priviledge or reward: they [ſhall dwell ſafely, and be quiet from fear of evil.]

We ſhall begin with the firſt and ſhew you. 1. That it is ſo, that [the proſperity of fools deſtroyeth them.] 2. How folly and proſperity concur to their deſtruction: or how proſperity befooleth and deſtroyeth p. 278them. 3. How we ſhould all improve this truth to our beſt advantage.

I. Scripture and experience concur in proving the truth of the concluſion.

1. Though God tell us in his Word of a difficulty that all muſt conquer that will be ſaved, yet it is a greater extraordinary difficulty, that he tells us of as to the rich and proſperous in the world; ſuch a difficulty as is pathetically expreſt by this interrogation, Luke 18. 24. [How hardly ſhall they that have riches enter into the Kingdom of God?] ſuch a difficulty as is expreſſed by this proverbial compariſon, ver. 25. [For it is eaſier for a Camel to go through a needles eye, then for a rich man to enter into the Kingdom of God] ſuch a difficulty as …ſt he hearers into admiration, and made them ask, v. 26. [Who then can be ſaved?] ſuch a p. 279difficulty as is to man an impoſſibility, v. 27. and leaves only this hope, that [Things are poſſible to God, that are impoſſible to man.]

2. And though its ſaid of men indefinitely that it is but few that ſhall be ſaved; yet is it noted of the rich and proſperous that its few of them among thoſe few, or few in compariſon of other ſorts of men, that ſhall be ſaved, Joh. 7. 48. [Have any of the Rulers or of the Phariſes believed on him?] 1 Cor. 1. 26. [For ye ſee your calling brethren, how that not many wiſe men after the fleſh, not many mighty, not many noble are called. But God hath choſen the fooliſh things of the world to confound the wiſe; and God hath choſen the weak things of the world to confound the things which are mighty; and baſe things of the wor…, and things which are d…ſpiſ…d, hath God choſen; yea and things that are not, to bring p. 280to nought things that are, that no fleſh ſhould glory in his preſence.] And therefore Scripture ſpeaketh in ſuch general language, as if ſalvation had been almoſt appropriated to the poor, and the rich had been excluded, becauſe of the rarity of their ſalvation, Luke 6. 24, 25. But wo unto you that are rich, for ye have received your conſolation: wo unto you that are full, for ye ſhall hunger: wo unto you that laugh now, for you ſhall mourn and weep.] Jam. 2. 5, 6. [Hearken my beloved brethren: hath not God choſen the poor of this world, rich in faith, and heirs of the Kingdom which he hath promiſed to them that love him? but ye have deſpiſed the poor. Do not rich men oppreſs you, and draw you before the judgement-ſeats? Do they not blaſpheme that worthy name by which you are called?] And therefore when Chriſt would deſcribe a wicked miſerable man, he p. 281doth it in theſe words, Luke 16. 19. [There was a certain rich man which was cloathed in purple and fine linnen, and fared ſumptuouſly every day.] And Luk. 12. 16, 19. [The ground of a certain rich man brought forth plentifully, &c.] And when he would deſcribe a godly happy man, he doth it under the name of a Lazarus, Luke 16. 20. Judge now by the ſucceſs, as it is diſcovered in the Scriptures, what good proſperity doth to fools?

I might turn you to Davids obſervations in Pſal. 37. and 73. and mind you why it is that Chriſt himſelf went before us in a ſtate of choſen poverty, 2 Cor. 8. 9. and why his Diſciples followed him in this tract; and why he called them ſo much to deny and forſake the riches of the world, and tried them ſo oft by ſelling all, and following him in hopes of a heavenly p. 282reward. Bu… the point is evident in wh…'s ſaid in my text, and theſe annexed teſtimonies.

2. But yet to make you more apprehenſive of it, I ſhall adjoyn the teſtimony of Experience. And tell me whether proſperity be not the deſtruction of …, when you have noted the …ruits of it in theſe few obſervations.

1. Where do you find leſs ſerious …ure … ſalvation, then among the proſperous great ones of the world? what abundance of them are de…d-hear…ed, ſenſleſs, diſregarders of everlaſting things? what abundance o… them are of no Religion, but the cuſtome of their Country, and the will of their ſuperiours, which are their Bible, their Law, and Goſpel, and their Creed! what abundance of them are addicted to that worſhip which Chriſt pronounceth vain, which is meaſured by the traditions p. 283of men, and conſiſteth meerly in ceremonious …! How few of them are ac…ted with the ſpiritual worſhip … that God who being a Spirit can accept no worſhip but what is ſpiritual! Alas poor ſouls, they drown their reaſon in ſenſuality, and are fed as for the ſlaughter, and think not ſeriouſly whether they are going, till proſperity hath ceaſed to deceive them, and Satan is content to let them ſee …hat they have loſt, and he hath w…n the game. They are of the Religion deſcribed by the Apoſtle, 1 Tim. 6. 5. that taketh gain for godlineſs: But if godlineſs muſt go for gain, they will have none. To oppreſs their tenants, and devour widdows houſes, and cloak it with a long phariſaical lip-ſervice, or wipe their mouths with ſome cuſtomary complemental prayers, and offer God to be a ſharer in the prey, p. 284this is the commoneſt Religion of the rich. But they cannot endure to be ſo pure, as to devote themſelves to God in that pure and undefiled Religion which viſiteth the fatherleſs and widdows in their affliction, and keepeth men unſpotted from the world,] Jam. 1. 27. What houſes or company can you go into, where Religion is more bitterly derided, more proudly vilified, more ſlanderouſly reproached, or more ingeniouſly abuſed and oppoſed, then among the rich and full-fed worldlings?

And if there be here and there a perſon fearing God among them, he paſſeth for a rarity or wonder! And a little Religion goes a great way, and is applauded and admired as eminent ſanctity, in perſons of the higher rank. If a poor man or woman dwell as it were in heaven, and walk with God, and think, and ſpeak, and p. 285live by rule, its ſcarce regarded; poverty, or want of a voluble tongue, or the mixtures of unavoidable frailties, or ſome imprudent paſſages that come from the want of a more poliſhing culture and education, doth make their piety but matter of jeaſting and reproach to the Dives'es of the world: But if a Lord, or Knight, or Lady have but half their piety, humility and obedience to God, how excellent are they in their Orbs! Nay, if they do but countenance Religion, and befriend the ſervants of the Lord, and obſerve a courſe of cold performances, with the mixture of ſuch ſins for which a poor man ſhould be almoſt excommunicate, what excellent religious perſons are they eſteemed?

2. What families are worſe ordered, and have leſs of ſerious piety then the rich? If our ſplendid p. 286gallants ſhould be deſired to call their families conſtantly to prayer, to inſtruct them all in the matters of ſalvation, to teach them the Word of God with that diligence as is commanded, Deut. 6. and 11. and to help them all in their preparations for death and judgement; to catechiſe them, and take an account of their proficiency, to curb profaneneſs, and exceſs, and to ſay with Joſhua 24. 15. As for me and my houſe, we will ſerve the Lord; how ſtrange and preciſe a courſe would it ſeem to them? ſhould they purge their families of ungodly ſervants, and imitate David, Pſal. 101. that would not let the wicked dwell in his ſight; ſhould they ſpend the Lords dayes in as ſerious endeavours for the ſpiritual benefit of their families and themſelves, as poor men do that fear the Lord, what wonders of piety would they ſeem?

p. 2873. In their entertainments, viſitations, and converſe, how rare is ſerious holy confere…ce among them? How ſeldome do you hear them remembering their gueſts and companions of the preſence of the holy God, of the neceſſity of renewing, confirming and aſſiſting grace; of the riches of Chriſt revealed in the Goſpel; of the endleſs life of joy or miſery which is at hand! How ſeldome do you hear them ſeriouſly aſſiſting each other in the examining of their hearts, and making their calling and election ſure, and preparing for the day of death and judgement? A word or two in private with ſome zealous Miniſter or friend, is almoſt all the pious conference that ſhall be heard from ſome of the better ſort of them. Should they d…ſcourſe as ſeriouſly of the life to come, and the preparation neceſſary thereto, as they p. 288do about the matters of this life, they would mar… the mirth, and damp the pleaſure of the company, and be taken for ſelf-conceited hypocrites, or men of an unneceſſary ſtrictneſs and auſterity, inconſiſtent with the jocund lepidity and ſenſual kind of delight wherewith they expect to be entertained. The honeſt, heart-warming, heavenly diſcourſe that is uſual among poor ſerious Chriſtians, would ſeem at the tables of moſt of our great ones, but an unſeaſonable interruption of their more natural and acceptable kind of converſe.

4. What men do more careleſly caſt away their precious time, then theſe Dives'es do? They think they have a licenſe to be idle and unprofitable, becauſe they are rich: that is, to abuſe or hide their talents, becauſe they have more then other men: Forgetting, that to whom much is given, of them ſhall p. 289much be required. Becauſe they have no poverty or family-neceſſities to conſtrain them to a laborious life, they think they may lawfully take their eaſe, and live as droans on other mens labours, as if they owed nothing to God or the Common wealth, but all to their own fleſh. Their morning hours which are moſt ſeaſonable for meditation and holy addreſſes unto God, and the works of their calling, are perhaps conſumed in exceſs of ſleep: The next are waſted in long attiring and curious adorning of their fleſh: from thence they paſs to vain diſcourſe, to needleſs-recreations, to eating and drinking, and ſo to their vain talk and recreations again, and thence to the repleniſhing of their bellies, and ſo to ſleep: And thus the words of the fool that Chriſt deſcribeth in Luke 12. 19. are turned by them into deeds, and it p. 290is the language of their ſenſual lives. [Soul thou haſt much goods laid up for many years; take thine eaſe, eat, drink and be merry.] Sleeping and ſporting, and jeaſting; and idle talking, and eating and drinking, and dreſſing and undreſſing, with worldly cares and paſſions intermixt, are the very buſineſs and employment of their lives. Thus contemptuouſly do they waſte their precious hours, while God ſtands by, and time makes haſte, and death draws near, and their miſerable ſouls are unprepared, and heaven or hell are hard at hand; and this is all the time of preparation, that ever ſhall be allowed them. O do but look on theſe diſtracted piteous ſouls, that have but a ſhort uncertain life to provide for a life that hath no end, and ſee how they forget or ſenſleſly remember the matters of infinite concernment! ſee how p. 291they trifle away that time that never will return! how they ſport and prate away thoſe hours which ſhortly they would recall, were it poſſible, with the lowdeſt cryes, or recover with the deareſt price! When they know not but in a laughter-or a merry jeaſt, their breath may be ſtopped by an arreſt from heaven, or juſtice may ſurprize their miſerable unready ſouls with the cards in their hands, or the cup at their mouths, when they have not the leaſt aſſurance of being out of hell an hour, and yet can ſell this time for nothing, and baſely caſt it away on toyes, which is all that ever they ſhall have to prevent everlaſting miſery, or to procure everlaſting joy: ſtand by a while, and hearken to the diſcourſe of ſenſual gallants, and mark how dayes and weeks are ſpent, and then tell me whether the proſperity of ſuch fools p. 292be not made the occaſion of befooling and deſtroying them?

5. What men in the world do live ſo ſenſual a life as rich and proſperous worldlings live? The difference between the ſanctified and the unſanctified, the children of God and of the Devil, is, that one of them liveth after the Spirit, and the other liveth after the fleſh, as in Rom. 8. to ver. 14. you may read at large. And how few of theſe Dives'es do think the damning ſin of fleſh-pleaſing to be any ſin in them at all? If they do not eat till they are ſick, or drink till they are drunk, their conſciences ſcarce controul them in their voluptuouſneſs: They never well underſtood the meaning of ſuch paſſages as theſe, [Rom. 13. 14. Make no proviſion for the fleſh, to fullfill the (deſires or) luſts thereof. Rom. 8. 13. If ye live after the fleſh ye ſhall dye.] 1 Cor. 9. 27. p. 293I keep under my body and bring it into ſubjection, &c.] They underſtand not how far the fleſh is their enemy; or elſe (as they have verbally renounced it) they would uſe it as an enemy.

6. In their prosperity theſe fools have not the wit to love or bear the means of their preſervation or recovery. They have the ſoreſt maladies, and are moſt impatient of the remedies. They are in the ſtream of temptations, and have greater need of help then others; and yet there is none that reject it with more contempt and pride. Plain-dealing Preachers which honeſt humble ſouls delight in, do ſeem intolerable ſawcy fellows to theſe ſons of pride. If we tell them but of the ſin that God hath moſt plainly condemned in his Word, or of the judgement which he hath there denounced, and make the moſt prudent and modeſt application p. 294of it unto them, we ſeem to wrong them, and ſtir up their pride and enmity againſt us, and provoke them to ſlanderous recriminations or revenge. It troubles them not to commit it, or to keep it, but to hear of it: And they take us to be more faulty for admoniſhing them of it, then themſelves for being guilty of it. Though we are by office the Meſſengers of Chriſt, that will tell them of it ſhortly to their faces, and feareth not the proudeſt ſon of Belial, yet are they too ſtout to be admoniſhed by ſuch as we, but reject our meſſage with hatred and diſdain. And indeed it is a wonder of mercy that the prevalency of this impatient guilt and malice, hath not ere this turned plain and faithful preaching into ſome toothleſs formalities or homilies, and ſilenced the Preachers for the ſecurity of the p. 295offendors; and expelled the Phyſicians leſt they diſpleaſe the ſick. The Lord ſtill prevent it. If we tell them with the greateſt caution but of the neceſſary truths, without which a ſinful ſoul is never like to be humbled or ſaved, we are taken to be turbulent, and injurious to the eaſe or honour of theſe auditors. They muſt hear of the neceſſity of regeneration and holineſs, and of the weight and worth of things eternal: and yet they cannot bear to hear it. They muſt have heart-ſearching, and heart-breaking truths, in a ſearching, awakening manner brought home to them, if ever they will be ſaved by them: but they cannot endure it. The Surgeon is intolerable that would ſearch their ſores: and yet there is no other way to heal them. Alas the heart of man is ſo hard, that all the skill and induſtry of the Preacher can p. 296ſcarce ſufficiently ſharpen and ſet home the truth that it may enter: But nothing that is ſharp can be endured by theſe tender ſouls. Such language as Chriſt and his Prophets and Apoſtles uſed, doth ſeem too rough for ſilken eares. Their honour muſt not be blotted with the mention of their odious ſins, and deplorable miſery. To be a glutton, or a drunkard, or a wanton, or filthy f…rnicator, or a malicious Cain, they can endure: But to be told [Thou art the man] though it be in ſecret, and with love and tenderneſs, they cannot bear. The Miniſter is thought to wrong them that ſhall ſecretly and faithfully admoniſh them, and tell them truly what will be the end: But Chriſt will execute all his threatnings, and make them feel what now they hear, and yet conſtrain them to confeſs that he doth not wrong them. We wrong p. 297them now, if we tell a Gentleman of his impiety, and ſenſuality, and pride, and of his vilifying precious time, and caſting it away on cards, and idleneſs, and unprofitable talk: yea though he be ſo far forſaken of common grace and reaſon, as to hate and deride the ſerious practice of his own profeſſion, and the way that the God of heaven hath preſcribed as flatly neceſſary to ſalvation, yet cannot he endure to hear of his enmity againſt the Lord, nor to be told that he beareth the image of the Devil, while he is againſt the image and Laws of Chriſt. Should we but privately read a text to them that condemneth them, they are as angry with us as if we made the Scripture which we read; and it were not the Word of God, but ours. If we tell them that [Without holineſs none ſhall ſee God,] Heb. 12. 14. and that [Except they be p. 298regenerated, converted, and become as little children (in humility beginning the world anew) they cannot enter into the Kingdom of heaven, Matth. 18. 3. Joh. 3. 3, 5, 6. that [If any man have not the Spirit of Chriſt, the ſame is none of his,] Rom. 8. 6. or that [Whoremongers and adulterers God will judge,] Heb. 13. 4. and that [The unrighteous, the fornicators, effeminate, covetous, extortioners, drunkards, or revilers, ſhall not inherit the Kingdom of God,] 1 Cor. 6. 9, 10, 11. Eph. 5. 3, 4, 5, 6. they think we talk too preciſely or preſumptuouſly to them. You would think by their proud contempt of his threatnings, and their boldneſs and careleſneſs in ſin, that theſe ſilk-worms did imagine they had conquered heaven, and the righteous God were afraid to meddle with them; or that he would reverſe his Laws and pervert his p. 299judgement for fear of diſhonouring or offending them. Little do they think how many Dives'es are now in hell. But methinks they might eaſily believe, that their honourable fleſh is rotten and turned to common earth; and that death will make bold to tell them alſo, when their turn is come, that they have been pampering but a piece of clay; and that it was not worth the loſs of heaven, nor the ſuffering of hell, to ſpend ſo much time and care and coſt to feed up a carkaſs for the worms. We muſt now ſubmiſſively ask their leave, to tell them what God hath ſaid againſt them. But God will not ask them leave to make it good upon the higheſt, the proudeſt and ſecureſt of them all; [For God ſhall wound the head of his enemies, and the hairy ſcalp of ſuch a one as goeth on ſtill in his treſpaſſes,] Pſal. 68. 21. [He is not a p. 300God that hath pleaſure in wickedneſs; neither ſhall evil dwell with him. The fooliſh ſhall not ſtand in his ſight: he hateth all the workers of iniquity, Pſal. 5. 3, 4. The ungodly (that delight not in the Law of the Lord) are like the chaffe that the wind driveth away: They ſhall not ſtand in judgement, nor ſinners [in the aſſembly of the righteous, Pſal. 1.] The wicked ſhall be turned into hell, and all the Nations that forget God, Pſal. 9. 17.] Cannot you endure to hear and conſider of theſe things? How then will you endure to feel them? God will not flatter you. If all your greatneſs enable you not to repulſe the aſſaults of death, nor to chide away the gout or ſtone; and all your honour or wealth will not cure a feaver, or eaſe you of the toothake; how little will it do to ſave you from the everlaſting wrath of God? or to avert his ſentence p. 301which muſt ſhortly paſs on all that are impenitent? And yet proſperity ſo befooleth ſenſual men, that they muſt hear of none of this: at leaſt not with any cloſe and perſonal application. If you ſpeak as Chriſt did to the Phariſes, Mat. 21. 45. that they perceived that he ſpake of them, they take you for their enemy for telling them the truth, Gal. 4. 16. and meet our doctrine as Ahab did Elijah, 2 King. 21. 20. Haſt thou found me O mine enemy! and 1 King. 18. 17. Art thou he that troubleth Iſrael? or as the ſame Ahab of Micaiah, 1 King. 22. 8. There is one man (Micaiah) of whom we may enquire of the Lord: but I hate him; for he doth not propheſie good concerning me, but evil.] Or as Amaziah the Prieſt ſaid of Amos to King Jeroboam, [He hath conſpired againſt thee: the land is not able to bear all his words,] Amos 7. 10. p. 302And ver. 13. Propheſie not again any more at Bethel: for it is the Kings Chappel, and it is the Kings Court.] They behave themſelves to faithful Miniſters, as if it were a part of their inviolable honour and priviledge, to be mortally ſick without the trouble of a Phyſician, and to have no body tell them that they are out of their way, till it be too late, or that they are in miſery till there be no remedy: and that none ſhould remember them of heaven till they have loſt it; nor trouble them in the way to hell, nor ſeek to ſave them, leſt he ſhould but torment them before the time. And thus proſperity makes them willingly deaf and blind, and turn away their ears from the hearing of the Law, and then their prayers for mercy in their diſtreſs are rejected as abominable by the Lord, Prov. 1. 24. to 33. and 28▪ 9.

p. 3037. Yea if there be any perſecution raiſed againſt the Church of Chriſt, who are the chief acters in it, but the proſperous, blinded, ſenſual great ones of the world? The Princes make it their petition againſt Jeremy to the King, [We beſeech thee let this man be put to death: for thus he weakeneth the hands of the men of war—and the hands of all the people in ſpeaking ſuch words unto them: for this man ſeeketh not the welfare of his people but the hurt, Jer. 38. 4. It was the Preſidents and Princes that ſaid of Daniel, [We ſhall not find any occaſion againſt this Daniel, except we find it againſt him concerning the Law of his God, Dan. 6. 5.] Were it not leſt ſome malicious hearer ſhould miſapply it, and think I ſought to diminiſh the reputation of Magiſtrates, while I ſhew the effects of the proſperity of fools, I ſhould give you abundance p. 304of ſuch lamentable inſtances, and tell you how commonly the great ones of the world have in all ages ſet themſelves and taken counſel againſt the Lord and againſt his Chriſt, Pſal. 2. and ſtumbled upon the corner-ſtone, and taken no warning by thoſe that have been thus broken in pieces before them. How ready is Herod to gratifie a wanton dancer with a Prophets head? In a word, as Satan is called the Prince of this world, no wonder if he rule the men of the world, that have their portion in this life, Pſal. 17. 14. and can command his armies, and engage them, and enrage them againſt the ſervants of the Moſt High, that run not with them to the ſame exceſs of ryot, 1 Pet. 4. 4. And as James ſaith (as aforecited) [Do not the rich oppreſs you, and draw you before the judgement ſeats? Do they not blaſpheme that worthy p. 305name by which you are called? Jam. 2. 6, 7.

8. And in all this ſin and miſery how ſenſeleſs and ſecure are theſe proſperous fools? as merry within a year, or month, or week of hell, as if no harm were near. How wonderful hard is it to convince them of their miſery? The moſt learned, wiſe or godly man, or the deareſt friend they have in the world, ſhall not perſwade them that their caſe is ſuch as to need a converſion and ſupernatural change. They cannot abide to take off their minds from their ſenſual delights and vanities, and to trouble themſelves about the things of life eternal, come on't what will; they are reſolv'd to venture, and pleaſe their fleſh, and enjoy what the world will afford them while they may, till ſuddenly God ſurprizeth them with his dreadful call, [Thou fool, this night p. 306ſhall thy ſoul be required of thee: then whoſe ſhall thoſe things be which thou haſt provided?] Luke 12. 20. [So is he that layeth up riches for himſelf, and is not rich towards God,] ver. 21.

II. I Should next ſhew you how it is that proſperity thus deſtroyeth fools. Briefly, 1. By the pleaſing of their ſenſitive appetite and fancy, and ſo overcoming the power of reaſon. Perit omne judicium cum res tranſit in affectum. Violent affections hearken not to reaſon. The beaſt is made too headſtrong for the rider. Deut. 32 15. [Jeſurun waxed fat and kicked —then he forſook God that made him, and lightly eſteemed the rock of his ſalvation.] 2. The friendſhip of the world is enmity to God: and if any man love the world, the love of the Father is not in him, p. 307Jam. 4. 4. 1 Joh. 2. 15. And undoubtedly the more amiable the world appears, the more ſtrongly it doth allure the ſoul to love it. And to the proſperous it appeareth in the moſt entiſing dreſs.

3. And hereby it taketh off the ſoul from God. We cannot love and ſerve God and Mammon. The heart is gone another way when God ſhould have it. It is ſo full of love, and deſire, and care, and pleaſure about the creatures, that there is no room for God. How can they love him with all their hearts, that have let out thoſe hearts to vanity before?

4. And the very noiſe and buſle of theſe worldly things, diverts their minds, and hindereth them from being ſerious, and from that ſober conſideration that requireth ſome retirement and vacancy from diſtracting objects.

5. And the ſenſe of preſent eaſe p. 308and ſweetneſs, doth make them forget the change that's near. Little do they think whats neceſſary to comfort a departing ſoul, when they are in the heat of pride or luſt, or taken up with their buſineſs and delights. In the midſt of bravery and plenty, feaſting and ſporting, and ſuch other entertainments of the ſenſes, its hard to hold communion with God, and to ſtudy the life to come in ſuch a Colledge or Library as this. Proſperity and pleaſure make men drunk: and the tickled fancy ſports it ſelf in abuſing the captivated mind. And theſe frisking Lambs, and fattened beaſts, forget the ſlaughter: they think in Summer there will be no Winter; and their May will continue all the year. Little do they feel the piercing, griping, tearing thoughts, that at death or judgement muſt ſucceed their ſecurity and mirth. p. 309O how hard do the beſt men find it, in the midſt of health and all proſperity, to have ſuch ſerious lively thoughts of heaven, and of the change that death will ſhortly make, as they have in ſickneſs and adverſit, when death ſeems near, and deluding things are vaniſhed and gone! The words of God have not that force on a ſleepy ſoul in the hour of proſperity, as they have when diſtreſs hath opened their eares. The ſame truths that now ſeem common, lifeleſs inconſiderable things, will then pierce deep, and divide between the joynts and marrow, and work as if they were not the ſame that once were laughed at or diſregarded. Eccleſ. 7. 2, 3, 4. It is better to go to the houſe of mourning, then to the houſe of feaſting; (do you believe this?) for that is the end of all men, and the living will lay it to heart. Sorrow is better p. 310then laughter: for by the ſadneſs of the countenance the heart is made better. The heart of the wiſe is in the houſe of mourning, but the heart of fools is in the houſe of mirth.] I beſeech you take patiently your character and name here from the Word of God.

6. Moreover theſe fools are by proſperity ſo lifted up with pride, that God abhors them, and is as it were engaged to abaſe them. For [The Lord will deſtroy the houſe of the proud,] Prov. 15. 25. [Every one that is proud in heart is an abomination to the Lord: though hand joyn in hand, he ſhall not be unpuniſhed,] Prov. 16. 5. [He ſcattereth the proud in the imagination of their hearts: He hath put down the mighty from their ſeats, and exalted them of low degree: He hath filled the hungry with good things, and the rich he hath ſent empty away,] Luk. 1. 51, 52, 53. [In p. 311the things wherein they deal proudly, he is above them,] Exod. 18. 11. [For every one that exalteth himſelf ſhall be abaſed: and he that humbleth himſelf ſhall be exalted, Luk. 18. 14.] For God reſiſteth the proud, but giveth grace to the humble, 1 Pet. 5. 5.]

7. But no way doth their proſperity ſo deſperately precipitate them, and make them the ſcorn of heaven, and the foot-ball of Divine contempt, as by engaging them in oppoſition to the word, and wayes, and ſervants of the Lord. When it hath drawn them to thoſe ſins which God condemneth, and his Miniſters muſt reprove, and hath puft them up with pride, which makes them impatient of his reproofs, and hath increaſed their worldly intereſt and treaſure, and fleſhly proviſion, which he commandeth them to deny, this preſently involveth them in a p. 312controverſie with Chriſt, before they are aware, and caſteth them into the temptation of Herod when he was contradicted in his luſt; and they think they are neceſſitated to ſtop the mouths that dare reprove them, and to keep under the people, and doctrine, and diſcipline of Chriſt, that are ſo contrary to them, and croſs them, and diſhonour them in their ſin: and to pluck away this thorn out of their foot, and caſt it from them. And thus their proſperity and carnal wiſdom that is imployed to ſecure it, engageth the earth-worms in a war with Chriſt: and then you may conjecture how long they can endure to kick againſt the pricks, and irritate the juſtice and jealouſie of the Almighty, and preſume to abuſe the apple of his eye; and who will have the better in the end? The ſtubble is more able to reſiſt the p. 313flames, and a fly to conquer all the world, then theſe daring lumps of walking clay, to conquer God, or ſcape his vengeance. Iſa. 27. 4. [Who would ſet the bryers and thornes againſt me in battel? I would go through them: I would burn them together.] Iſa. 45. 9. [Wo to him that ſtriveth with his Maker: let the potſherds ſtrive with the potſherds of the earth.] Job 9. 4. [Who hath hardened himſelf againſt him and hath proſpered?] They all imagine a vain thing, that ſet themſelves and take counſel together againſt the Lord, and his anointed, to break his bonds, and caſt away his cords from them. He that ſitteth in heaven will laugh, the Lord will have them in deriſion: then ſhall he ſpeak unto them in his wrath, and vex them in his ſore diſpleaſure.—He ſhall break them with a rod of iron, and daſh them in pieces like a potters veſſel. p. 314Be wiſe now therefore O ye Kings! be inſtructed ye Judges of the earth: ſerve the Lord with fear, and rejoyce with trembling: kiſs the ſon leſt he be angry, and ye periſh in the way, when his wrath is kindled, but a little; bleſſed are all they that put their truſt in him, Pſal. 2.] They think it is but a few contemptible or hateful men that they ſet themſelves againſt; forgetting Act. 9. 4, 5. Luk. 10. 16. 1 Theſ. 4. 8. that tell them all is done to Chriſt. And Mat. 18. 6. [Who ſo ſhall offend one of theſe little ones which believe in me, it were better for him that a milſtone were hanged about his neck, and that he were drawned in the depth of the ſea,] Mat. 21. 44. [And whoſoever ſhall fall on this ſtone ſhall be broken; but on … it ſhall fall, it will grind him to powder.] I will conclude this with A…aziah's caſe, 2 Chr…n. 25. 16. [A… thou made of the Kings counſel… f…rbear: p. 315why ſhould'ſt thou be ſmitten? Then the Prophet forbare, and ſaid, I know that God hath determined to deſtroy thee, becauſe thou haſt done this, and haſt not hearkened, &c.]

III. BEfore I tell you what uſe to make of the Doctrine of this text, I ſhall firſt tell you by way of caution, what uſe you ſhould not make of it.

1. Though the proſperity of fools deſtroy them, do not hence accuſe God that giveth them proſperity. 2. Nor do not think to excuſe your ſelves. 3. Nor do not think that riches are evil: for the things are good, and mercies in themſelves, and being rightly uſed, may further their felicity. But it is the folly and corruption of their hearts, that thus abuſeth them, and maketh good an occaſion of evil. I may allude to Pauls words concerning p. 316the Law, Rom. 7. 7, 13. [Are they ſin? or is that which is good made death to them? God forbid. But ſin, that it may appear ſin, worketh death by that which is good: becauſe they are carnally ſold under ſin.]

4. Nor muſt you caſt away your riches, or refuſe them when offered by God. But take them as a faithful ſteward doth his Maſters ſtock, not deſiring to be overburdenced or endangered with the charge, but bearing what is impoſed on you, reſolving to improve it all for God. Not loving nor deſiring wealth, authority or honour, nor yet ſo lazie, timerous or diſtruſtſul as not to accept the burden and charge, when God may be ſerved by it. To caſt away or hide your talents, is the part of an unprofitable ſervant.

5. Take heed leſt under pretence of contemning riches and proſperity, you be tempted to p. 317contemn your Governours, or to ſpeak evil of dignities, or diminiſh the honour of thoſe that are ſet over us, whoſe honour is neceſſary to the ends of Government, and therefore to the peoples good. Though James reprove the Church for partiality in over-honouring a man for a gold-ring or gay apparel, yet doth he not go about to abate the honour of authority. Magiſtracy, and riches muſt be here diſtinguiſhed.

6. Take heed leſt while you declaim of the miſery of the rich, you think to be ſaved meerly for being poor. For poor or rich, if you be ungodly, you muſt turn or die. God doth not condemn men for their riches, but their ſin: Nor ſave any for their poverty, but their faith and piety (through Chriſt.)

But the Uſes you ſhould make of the Text are theſe.

1. Grudge not at the proſperity p. 318of ungodly men, but compaſſionate them in their danger and miſery.

2. Be not afraid of the proſperity of the wicked, Pſal. 49. 16, 17, 18, 19. Its they that ſhould be afraid, that have ſo low to fall.

3. Take heed that you deſire not riches or proſperity: unleſs you deſire that the way ot heaven ſhould be made harder to you, that is ſo hard already. Be contented with food and rayment. Deſire but your daily bread, unleſs as it is needful for your Maſters ſervice, and the relief of others.

4. Honour thoſe ever with a double honour, that are great and godly, that are rich and religious; not becauſe they are rich, but becauſe they are ſo ſtrong and excellent in grace, as to overcome ſuch great temptations; and to be heavenly in the midſt of earthly plenty, and to be faithful ſtewards of ſo p. 319much. Religious faithful Princes and Magiſtrates cannot eaſily be valued and honoured too much. What wonders are they in the moſt part of the earth! what a bleſſing to the people that are ruled by them! Were they not ſtrong in faith, they could not ſtand faſt in ſuch a ſtormy place. Where is there in the world a more lively reſemblance of God, then a holy Prince or Governour, that liveth no more to the fleſh then the pooreſt, for all his abundance of fleſhly accommodations, and that devoteth and improveth all his power, and honour, and intereſt, to the promoting of holineſs, love and concord?

5. Let great men have a double intereſt in your prayers. They have a double need of grace and help; and we have a double need that they ſhould be gracious. O think how hard it is to ſave their faith, their p. 320innocency, and their ſouls, and to ſave the Goſpel and the publike peace in the midſt of ſo many and great temptations. And therefore pray hard, where prayer is ſo needful.

And O that I were now able to ſpeak ſuch enlightening and awakening words to you, as might ſhew you at once your worldly proſperity, and the heavenly glory, in their proper value! and that God would now open your eyes and hearts, accordingly to eſteem and ſeek them. Gentlemen, will you give this once an impartial hearing, to one that envyeth not your wealth, but foreſeeth the end of it, and how it will forſake you, and in how deplorable a caſe you will then be found, if you have not laid up a treaſure in heaven, and ſecured the everlaſting riches. I grudge you not your proſperity: for God doth not grudge it you: p. 321yea the Devil himſelf can afford it you for a time, while you ſerve him by it, and are captivated to his will in theſe golden fetters. And ſay not that it is I, that call ſuch fools: you ſee here it is God, that knoweth what he ſaith, and feareth not to ſpeak it. But let me with due ſubmiſſion propound to your ſober conſideration, theſe Queſtions which your conſciences are concerned to reſolve.

Queſt. 1. Can any thing prove him truly wiſe that directly contradicteth the wiſdom of the Lord? and valueth moſt the things that are moſt vilified by the doctrine and example of Chriſt and his Apoſtles? and vilifieth that which Chriſt extolleth?

Queſt. 2. Can any thing prove that man to be wiſe, that is not wiſe enough to be ſaved? ſurely it altereth the caſe but little, whether Satan be ſerved in Engliſh, or p. 322in Latin, Greek or Hebrew, in Spaniſh, Italian or French! or whether you go towards everlaſting wo, in leather or in ſilk; and whether a miſerable unſanctified ſoul do dwell in a comely or deformed body; and in a ſtately building or a ſmoaky cottage; and be titled a Lord, a Knight, or a Plow-man; and whether he feed on the moſt delightful or the courſeſt food. Alas, all this will ſoon be nothing. The belly for meats: and meats for the belly: but God will deſtroy both it and them, 1 Cor. 6. 13. It is the endleſs life that puts the eſtimate upon all things here.

Queſt. 3. Is he wiſe that preferreth a feather to a Kingdom? an hour to eternity? earth to heaven? If you ſay you do not ſo, let your thoughts, your deſires, your delights, your cares, and your labour and diligence be the witneſſes: and conſcience, and God ſhall finally p. 323judge. A man of reaſon ſhould never make ſuch a matter of nothing, as if there were ſo great a difference between riches and poverty, honour and diſhonour; and a mans life or happineſs conſiſted in his abundance! As its uſually the badge of empty, childiſh brainſick women, to value a curioſity of attire, and to have mind and time for ſo many toyes, and to make oſtentation of their pride and folly, by their curled, ſpotted, gawdy vanity, as if they were afraid leſt any ſhould be unacquainted with it, and ſhould think them wiſe; ſo is it but a more plauſible deliration in thoſe, that are more taken up with names, and titles, and commands, with houſes and lands, and pompous attendance; and yet more brutiſh where luſt, and ſport, and meats, and drinks are taken for felicity; while God and heaven ſtand by, neglected: and men forget p. 324that they are called Chriſtians, and that they are men.

Queſt. 4. Is it wiſdom to eſteem men by their proſperity and pomp? and to admire a gilded poſt, or an ignorant adorned wanton: and yet to overlook the divine and heavenly nature of the ſanctified, and the beauty of holineſs, and the image of God upon an humble gracious ſoul? when that which is highly eſteemed among men, is abomination in the ſight of God, Luk. 16. 15.

Queſt. 5. Is it wiſdom to be feaſting, and playing, and dancing, while the ſoul is under the wrath of God, and in the gall of bitterneſs, and bonds of its iniquity? and by the noiſe, and buſineſs and pleaſures of the world, to be diverted and hindered from the ſpeedy ſetling and ſecuring your everlaſting ſtate? ſhould not a man of reaſon without delay, the firſt p. 325thing he doth, make ſure of his title to eternal happineſs, when he is not ſure of another hour, and if he miſcarry in this, he is undone for ever? ſhould that time be laught and plaid away, that haſteth ſo faſt, and is all ſo ſhort for ſo great a work, as the ſecuring our ſalvation? ſhould men and women be courting, and complementing, and fooling away their precious time, when the work is undone for which they were born into the world, and for which they have their lives, and all their mercies?

Queſt. 6. Should all this be done by thoſe that ſin againſt their knowledge, and confeſs all this while that the world is vanity, and know how it will leave them, and that all this is true?

O ſirs, it muſt needs be the grief of a foreſeeing man, to think, when you forget it, what a change p. 326is coming, and what a ſad preparation you are making, and how little a while the muſick, the feaſt, the cards and dice, the filthy luſts and wanton dalliance will continue? and what a damp of ſelf-tormenting deſperation will ſeize upon thoſe careleſs ſcornful hearts, that now will not be wakened and warned, nor underſtand any further then they ſee or feel! In compaſſion to thoſe that are paſſing hence to another world, I beſeech you ſometime withdraw your ſelves from ſenſual divertiſements, and ſoberly bethink you, whether this be the place and company that you muſt be with for ever? how long this merry life will laſt! and whether this be the work that the God of heaven did ſend you about into the world? and whether it would be more comfortable to your review when time is gone, to think p. 327of your dayes of ſenſual delight, or of a holy, and humble, and heavenly converſation! and to hear with Dives, Luk. 16. 25. [Son, remember that thou in thy life time receivedſt thy good things, and Lazarus evil things: but now he is comforted, and thou art tormented.] O then you would wiſh that you had never heard thoſe aery titles, and never poſſeſt thoſe ſumptuous houſes; nor never taſted thoſe delicious feaſts; nor never worn that gay attire; nor never known that deceiving company; nor been polluted and brutified with thoſe beaſtly luſts! Then conſcience will force the now befooled Dives to cry out, [O that I had been the moſt deſpiſed man on earth, while honour did befool me? O that I had lain in medicinal poverty and rags, when I took this mortal ſurfeit of proſperity? O that I had lain in tears and ſorrow, p. 328when I was infatuated by fleſhly mirth and pleaſure! and that I had been among the Saints that foreſaw and provided for this day, when I drown'd the voyce of Chriſt and conſcience, with the laughter of a fool, and the noiſe of worldly buſineſs and delights!] O then how revengefully will you befool your ſelves, that had time and knew no better how to uſe it! And how ſenſibly will you juſtifie the wiſdom of believers, that bent their care for things eternal! I am aſhamed of my heart, that melts not in compaſſion in the foreſight of your wo! and that I beg not of you with tears and importunity, to prevent it, and to have mercy on your ſelves. Paul had a better heart then I, that ceaſed not to war… every one day and night with tears, Act. 20. 31. and ſpeaketh thus of ſuch as you [Phil. 3. 18, 19. p. 329For many walk, of whom I have told you often, and now tell you even weeping, the enemies of the Croſs of Chriſt; whoſe end is deſtruction, whoſe God is their belly, and whoſe glory is in their ſhame, who mind earthly things.] When the converſation of believers is in heaven, from whence they look for the Lord their Saviour.

I ſuppoſe you are afraid of the auſterities of Religion; and the Devil would perſwade you, that it is but a ſelf-tormenting, or hypocritical life, that we commend to you under the name of godlineſs: eſpecially when you ſee the ſadneſs of ſome honeſt ſouls, that are abuſed by Satan through the advantages of melancholy. But I muſt proſeſs, it is ſorrow that I call you from and would prevent: It is no unneceſſary grief that I would perſwade you to, but to a life of heavenly peace and joy. p. 330If Satan have abuſed any ſervants of Chriſt, by darkening, and troubling, and diſcomforting their minds (which is his ordinary endeavour, when he can no longer keep men quiet, and careleſs, and preſumptuous in their miſery;) this is clean contrary to the nature of Religion, and the commands of Chriſt, that chargeth them alway to rejoyce. Do you think that I cannot have more ſolid joy with my daily bread, in the apprehenſions of the love of God, and the belief of his promiſes of eternal life, then fooliſh mirth comes to, that's likened to the crackling of thorns in the fire? Eccleſ. 7. 6. you are for mirth; and we are for mirth: but its a hearty, ſolid, ſpiritual, grounded, laſting mirth that we invite you to: and its a beaſtly ſenſual pleaſure that ungodly men deſire. For my part, its almoſt half my work, to promote p. 331the joyes of true believers, and to diſſwade them from ſuch cauſeleſs deſpondencies and troubles as would rob them of their comforts, and God of their love, and thanks and praiſe. Had you but taſted once the difference between this inward feaſt, and yours, I ſhould need no more words with you, to perſwade you that godlineſs is a life of joy. Dare any of you ſay and ſtand to it, that there is not greater matter for joy in the love of Chriſt, then in the love of a harlot? in the aſſurance of ſalvation, then in lands and Lordſhips? in the foreſight of heaven, then in the company of lightheaded voluptuous people, that have not wit enough to be ſerious, nor ſaith enough to foreſee that which will ſo ſadly and ſpeedily ſpoil the ſport? To be fooliſhly merry in the midſt of miſery, doth but make you the objects of p. 332greater compaſſion. Be as merry as you can, ſo it be grounded, and durable, and cauſed by that which God, and faith, and ſolid reaſon will approve; and doth not tend to greater ſorrows. Bethink you well whether Chriſt and his Apoſtles lived not a more comfortable life then you? And imitate them in their way of mirth and ſpare not.

But if you are unſanctified ſenſual worldly men, lay by your mirth till you are fitter for it; and take your portion from the Apoſtle James 5. 1, 2, 3, 5. [Go to now ye rich men; weep and howl for your miſeries that ſhall come upon you. Your riches are corrupted, and your garments moth-eaten: your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire: ye have heaped treaſure together for the laſt p. 333dayes.—Ye have lived in pleaſure on earth, and been wanton: ye have nouriſhed your hearts as in a day of ſlaughter.]

What pitty is it to ſee men deſtroy themſelves with the mercies of the Lord! what pitty is it to ſee them ſo eager for proſperity, and ſo regardleſs of the proper uſe and benefit of it? O be not like the Bee that is drowned in her own honey. And do not ſo greedily deſire a greater burden then you can bear: and to have more to anſwer for, when you have been ſo unfaithful in a little! And if you believe Chriſt that tells you how hardly rich men come to heaven, and how few of them are ſaved, long not for your danger, and grudge not if you have not theſe exceeding difficulties to overcome. You would be afraid to dwell in that air where few men ſcape infection: or to feed p. 334on that dyet that moſt are killed by. Its evident by the effects that proſperity befooleth and undoeth the moſt; we find you on your ſick beds in a more tractable frame.

1. Then a man may ſpeak to you about the caſe of your immortal ſouls, with leſs contempt then now we meet with. You look not then for laced ſpeeches, but will more patiently hear our plain diſcourſes of eternal life. 2. Then you will ſeem ſerious your ſelves, and ſpeak almoſt like thoſe that you called Pr…ciſians and Puritans, for remembring you of theſe things in your proſperity. 3. Then you have ſome better reliſh of truth and duty; and judge better of the matter and manner of exhortation and prayer then you do now. 4. Then you have more charity and … to others; and are … engaged to the deſtroying of thoſe that are not of p. 335your opinions in all your formalities. 5. You would then ſhake the head at him that ſhould offer you cards, or dice, or fleſhly vanities; and you would tell others that its wiſer to be delighted in the Law of God, and meditate in it day and night. 6. Then you will ſpeak as contemptuouſly of the honour, and pleaſures, and profits of the world, and of pleaſing men before the Lord, as we do now. 7. And then you will confeſs the preciouſneſs of time: the folly of mispending it; and that one thing is neceſſary, for which we can never (regularly) do too much. And why are you not now of the mind that you will be at death or judgement, but that your ſolly doth turn your proſperity to your bane? Once more I beſeech you for the Lords ſake, retire from the deceiving world to God: And if you care where you live to all p. 336eternity, chooſe your abode; and now ſet your heart upon it, and ſeek it as your happineſs. If all theſe warnings are refuſed, conſcience ſhall tell you when you would not hear it, that you were warned.

HAd time allowed it, I ſhould next have delivered my meſſage to the humble upright ſouls. All you [that hearken to the Lord, ſhall dwell in ſafety, and be quiet from the fe…r of evil.] Iſa. 3. 10. [Say to the righteous, it ſhall be well with him.—Wo to the wicked; it ſhall be ill with him.] Eccleſ. 8. 12. Though a ſinner d… evil an hundred times, and his dayes be prolonged, yet ſurely I know it ſhall be well with them that fear God.] Pſal. 73. 1. Truly God is good to Iſrael; even to ſuch as are of a clean heart.] Pſal. 37. 5, 28, 34, 37. Commit thy way unto the p. 337Lord: truſt in him and he ſhall bring it to paſs. For the Lord loveth judgement, and forſaketh not his Saints: they are preſerved for ever—wait on the Lord and keep his way—and when the wicked are cut off, thou ſhalt ſee it. Mark the perfect man, and behold the upright; for the end of that man is peace.]

If you ſay, How are they ſafe that are ſo toſſed by ſufferings? I anſwer. 1. Is he not ſafe that hath the promiſe of God for his ſecurity, and is related to him as his child, and hath Chriſt for his Head and Saviour? 2. Is he not ſafe that is delivered from the wrath of God, and the flames of hell, and dare look before him to eternity with hope and comfort? and ſhall live with Chriſt in joy for ever? 3. Is he not ſafe that hath no enemy, but what is in his Fathers power. 4. And that hath p. 338no hurt but what ſhall certainly procure his good? 5. Nor any, but what he may rejoyce in: and is ſure ſhall be the matter of his thanks when it is paſt? that ſhall loſe nothing but what he hath already forſaken, and eſteemeth but as droſs and dung? How oft have we told God in our prayers, that we had rather have the light of his countenance in adverſity, then be ſtrange to him in proſperity? and that we would not refuſe that ſtate of ſuffering, that ſhould be bleſt to the deſtruction of our ſins, and the furthering our communion with God, and our aſſurance of ſalvation, and in which we might moſt ſerve and honour him, in the world. Did we live by ſenſe, we ſhould miſjudge of our eſtate: but ſeeing we live by faith, and in the way can ſee the end, we can ſay we are ſafe in the thickeſt of our enemies, and p. 339will not fear what man can do, while the Almighty is our rock, and fort reſs: well may we be quiet from the fear of evil, when we are ſaved from the great everlaſting evil! No evil ſhall follow us into heaven; no malice ſhall there defame us; nor virulent tongue blaſpheme our holy profeſſion or our Lord; for the miſts of helliſh blaſphemies ſhall never aſcend to blot the glory of Chriſt or of his Saints. Who then ſhall take us out of his hands? who ſhall condemn us? it is he that juſtifieth us! not only againſt the calumnies of malice, but alſo againſt the accuſations of Satan for our ſin. How ſaie and quiet are thoſe millions of ſouls, that are now with Chriſt? How little are they annoyed, or their joy or melody interrupted, by all the race of earth or hell? The glory of the ſun may ſooner be darkened or ble…iſhed by obloquy, p. 340then their celeſtial glory: For they are glorified with the glory of their Lord; and rejoyce with his joy, and live becauſe he liveth. Be of good chear, Chriſtians: the haven is within the ſight of faith: we are almoſt there: Adverſity is our ſpeedieſt and ſureſt paſſage. And then let ſin, and rage, and malice, do their worſt.

FINIS.

End of the text · Richard Baxter, The Vain Religion of the Formal Hypocrite (1660)