Words to Give to the Young Man Knowledge and Discretion, Treatise · Part 1
1. Knowledge of Miſery.
Senſe of Miſery is neceſſary, not to merit Mercy, but to qualifie for it; not to fit the God of Mercy to give it, but the neceſſitous ſinner to receive it.
Now, the miſery of all by Nature is beſt known (as one contrary compar'd with another) by conſidering the happineſs of Man in his ſtate of Innocency.
When God had made the World, and richly furniſh'd it with all things for Neceſſity and Delight, he then made Man, not in the Image of any inferior Creature, Gen. 1. 26.but in his own; which Image was both outward and inward, conſiſting partly in his Body, and partly in his Soul.
Partly in his Body, As it was So admirable a Structure, that Galen (a Heathen) made a Hymn of Praiſe to God that made it.an Inſtrument of Righteouſneſs, and a frame of admirable compoſure, containing ſo many Miracles as Members, ſo many perfections as parts, and in ſome degree reſembling the Majeſty of God.
Partly and chiefly in his Soul, by an inward reſemblance of it to God, not onelyonly in the Spiritual Nature of the Soul, but in the Natural Faculties, Properties, and Endowments of it, viz. Knowledge, Righteouſneſs, and True Holineſs.
1. Knowledge in his Underſtanding.
Of all that was needful for his ſtate of Perfection and Happineſs, viz. A knowledge of God and his Excellencies, of himſelf as to the Nature of every Faculty of his Soul, and both the temper and uſe of every Member of his Body, and of all other Creatures, both as to Nature and Kind, and how to carry himſelf uprightly to God and them.
2. Righteouſneſs in his Will.
A Natural Inclination (with a power) perfectly diſpos'd to the whole will of God, and to every thing that was juſt, right, and good, without any reluctancy, and of himſelf to will nothing that was not ſo.
3. Holineſs in his Affections.
Being free from all Diſorder, Sin, and Impurity, rejoycing in the love and bounty of God, loving him as the chiefeſt good in himſelf, and as the Author of all his.
As ſoon as Adam was made, God planted a Garden in Eden (in Gen 2. 7. 8. & 15, 16, 17.which was every Tree pleaſant to the ſight, and good for Food, the Tree of Life alſo in the midſt of the Garden, and the Tree of Knowledge of Good and Evil) and put him into it to dreſs and keep it, and entred into a Covenant of Life with him (called a Covenant of Works) upon condition Gal. 3. 12.of perfect Obedience, forbidding him to eat of the Tree of the Knowledge of Good and Evil, upon pain of Death.
God might have dealt with him in a way of abſolute Soveraignty, and required Obedience from him without any promiſe of Reward, but he did not, for he entred into a Covenant with him, containing a Precept, Threatning, and Promiſe.
A Precept, requiring perfect and perpetual Obedience.
A Threatning, denouncing death if he did not obey it.
A Promiſe, aſſuring Life if he did; and though the promiſe is not ſo clearly expreſſed as the threatning, yet as ſtrongly and truly imply'd; for if Adam muſt die if he diſobeyed, he ſhould certainly live, if he did not.
The Death threatned was Temporal, Spiritual, and Eternal; the firſt, in the ſeparation of the Soul Gen. 2. 17. & 3. 19. foreign. In dying thou ſhalt dye, and all kinds of Death were threatned.from the Body; the ſecond, in the ſeparation of the Soul from God; the third, in the ſeparation of the Soul and Body from God for ever; one, from the preſence of his Grace here, the other, from that of his Glory hereafter.
The Life promiſed imply'd a continuance of his preſent Life, and the aſſurance of one to come; a confirmation of his preſent happineſs, and a tranſlation (at laſt) to a greater and better.
The preſent Life enjoy'd was two-fold; one, as a Man and a Creature; the other, as a perfect and upright Man: The firſt conſiſting in the Union of Soul and Body, the ſecond, in a Union betwixt God and the Soul.
The Life to come, was a perfect, immutable, and eternal happineſs both of Soul and Body with God, through a perfect likeneſs to him, and an immediate viſion and fruition of him in Heaven to all Eternity.
Adam being a glorious and excellent Creature by Creation, and endow'd with a power and will to obey, ſtood bound to obey, both by the Law of Nature, and the Rom. 2. 14, 15.poſitive Law and Command from God, which obliged him to it.
But being made with a freedom of will (viz. a liberty of its own accord) to chooſe, or refuſe; to do, or not to do; to ſtand, or fall, at his own choice, without conſtraint or force from any; and being mutably good, his will, though naturally diſpos'd to good only, yet being mutable and changeable, it might be altered, and become evil, as it did; for, through the Temptation of the Eccleſ. 7. 29. foreign.Devil, the perſwaſion of Eve, and Pride (a deſire to be as God) through Luxury and Senſuality, a diſregard of the promiſe of Life, and a disbelief of Death threatned, he did eat of the forbidden Fruit, and by it fell from his ſtate of Innocency and Happineſs, into a ſtate of Sin and Miſery.
1. Of Sin. In the loſs of his Original Righteouſneſs, and the depravation of his Nature in all Gen. 6. 5. Job 14. 4. & 15. 14.the faculties of his Soul, and the members of his Body.
2. Of Miſery. In the loſs of his Communion with God in Pararadiſe, Gen. 38. 10. & 23. 1.and ſubjection (as juſtly obnoxious) to all the direful effects and conſequents of his wrath in this World, and in that to come.
Adam was not a private, but publick Perſon, the Repreſentative of all Mankind; and the Covenant Acts 17. 26.made with him, was not for himſelf only, but for his Poſterity alſo, that ſhould by ordinary Generation deſcend from him: He was the Head of the Covenant, and they Parties engag'd with him by that ſtipulation, Legally Parties in that Covenant, Dum punitur aliquis pro peccato primi Parent…, non punitur pro peccato alterius ſed pro peccato ſuo. Aquinas, quaeſt. 4. de pec. orig. Art. 1. Rom. 3. 9, 10, 11, 12. & 23. Rom. 5. 18. 19. Rom. 7. 18▪ 19.and as naturally in him (the Head of it) as ſtreams in the Fountain, and branches in the Root; in his ſtanding, they ſtood, and in his fall, they fell; ſinning in him, they fell with him, and partake with him both in his ſin and miſery.
1. In his Sin. By the imputation of that particular ſin committed by him, and by a communication of that corruption derived from him, whereby they are indiſpos'd to all good, and inclin'd to all evil.
2. In his Miſery. Being juſtly Gal. 3. 10. Col. 3. 6. Mat. 13. 42. Rom 2. 5. Rev. 19. 20. Mat. 10. 28. Mat. 5. 26. Mark 9▪ 43, 44. 2 Theſ. 1. 9.lyable to all the puniſhments of ſin in this World (both outward and inward) on their Souls and Bodies, and to thoſe in the World to come, in the ſharpneſs, univerſality, and eternity of them.
The Head of Nilus is admir'd, becauſe it cannot be found out; but the Spring-head from whence the miſery of all by Nature ariſes, may; (viz. from ſin) the Spring is known; but how many, and how bitter the ſtreams are flowing from it, cannot eaſily be known; the River that watered the Garden of Eden, branched Gen 2. 10.out into four ſtreams onelyonly, but the ſtreams flowing from the ſin committed there, are innumerable; broad and deep, a complex miſery, as to kind and degree, Rom. 3. 16. & 7. 24.comprehending both ſin and puniſhment; ſome are ſins, and not miſeries, and ſome are miſeries, and not ſins; of both which ſomething may be ſeen in theſe eight following particulars, viz.
1. Filthineſs.
2. Enmity.
3. Darkneſs.
4. Poverty.
5. Nakedneſs.
6. Bondage.
7. Death.
8. Wrath.
1. Filthineſs.
Adam at firſt (as he came out Ezek. 16. 5.of Gods hands) was pure, without ſpot or wrinkle, (within and without) but as he came out of Mat. 12. 45.the Devils hands, or when by ſin that unclean Spirit entred into him, he (and in him all his Poſterity) Iſa. 64. 6.became as an unclean thing.
All that are brought out of this Ezek. 36. 25. Heb. 9. 14. & 10. 22. Eph. 5. 26, 27.ſtate, are ſprinkled with the Blood of Chriſt, and cleanſed from all their filthineſs both of Fleſh and Spirit; but they that are not, though Noble by Birth, are but (as Naaman) Noble Lepers; tho 2 Kings 5. 1, 2.Princes by Blood, attainted; yea though Angels for outward Beauty, yet but as Devils in the ſight of God; in his Eyes they are unclean, though not in their own, and the more when they are not ſo.
Grace is the Ornament of the Pſal. 16. 3. & 45. 11.Soul, and all that are adorned with it, have Chriſt's Beauty upon them, a Beauty that God greatly deſires, and delights in.
But Sin has defiled the whole man, from Head to Foot, not one part only, but every one, inſide and outſide, A capite ad calcem. Rom. 6. 19. & 3. 13. Gen. 6. 5. Iſa. 1. 6. 2 Cor. 7. 1. 1 Theſ. 5. 23. Heb. 10. 22. Tit. 1. 15. Eph. 4. 29.Fleſh and Spirit, Body and Soul (the Faculties of one, and Members of the other) Mind and Conſcience, Thoughts and Imaginations, Affections and Deſires, Words and Deeds: All of them in general and eſpecial are become altogether filthy by it.
Some ſins defile the Body, but all Sins defile the Soul, and that with a filthineſs ſo great, that all the filth in the World (ſhould it meet in one common ſink) cannot Horrenda vox.equallize the pollution of it.
2. Enmity. viz.
Habitual and actual, inward and outward, in Affection or Action, Reconciliation offer'd, implies it; for, there can be no Reconciliation 2 Cor. ….20.where there is no Breach, nor any Peace made, before the Enmity is ſubdu'd.
Adam at firſt was in a ſtate of foreign. Rom. 8.…Friendſhip with God, God and he were as nearly conjoyn'd as a Creator and Creature could be, without ſin; but ſin made a breach, and ſeparated theſe Friends.
All that are brought out of this ſtate, have thrown down their Weapons of Hoſtility, are reconciled Rom. 5.…to God, and at Peace with him; but they that are not, are (like David and Abſalom) in open 2 Sam. 1… 5, 6, 7. 1…Hoſtility againſt him; and as Abſalom made all the means he could to ſtir up the People in Rebellion againſt David, ſo they employ their whole ſtrength of Soul and Body againſt God: They are Enemies to him (both actively and paſſively) Haters of God, and hateful to him; Haters of him, and hated by him, as clearly appears foreign.by the terms of Difference on their part, and on Gods.
1. On their part who gave the Offence. They are Strangers to God, and unacquainted with him, Job 21. 21. Eph. 2. 12. …3, 19. Eph. 4. 18.they are Foreigners, and alienated from the Life of God, without him, afar off, and at diſtance from him, they know not God, nor Iſa. 1. 3. Job 35. 10. Mal. 2. 17.deſire it, (for he is not in all their thoughts) they acknowledge no wrong (ſay not, What have we Jer. 8. 6.done) nor repent of their Wickedneſs; they ſeek not after God, Rom. 3. 11 Joh. 5. 40. Jer. 2. 31. Pſal. 14. 2. Pſal. 10. …3.nor for peace with him, nor are willing to come to him for it; they will not accept of Overtures, Parleys, and tenders of Peace, nor read the Articles of Agreement, or Covenant of Peace, but Hoſ. 8. 12.count it a ſtrange thing; they will not hearken to God's Voice, Jer. 13. ult. … 22. 21. … 25. 4. Mat. 28. …7. Pſal. 81. …1. Pſal. 2. 2.nor regard it, will not be perſwaded, nor gathered to him, but reject and contemn him, and take Counſel againſt him. They bid him ſtand off and depart (they de…ire Job 21. 14.not the knowledge of his ways) abuſe his Ambaſſadors Acts 26. 18. 2 Tim. 2. 26. Pſal. 139. 21. Job. 8. 44.that are ſent to treat of Peace, and Liſt themſelves under the Command of Gods utter Enemy the Devil) and riſe up in Arms …nd open Rebellion againſt him.
When God is for Peace, they …re for War.
2. On Gods part.
Who as he is a juſt Enemy, ſo …ver an Enemy to all impenitent …inners: He is ſtrange to them, …eeps at a diſtance, and with…raws from them, knows them afar off, and is Angry Iſa. 57. 17. Pſ. 138. 6. Pſal. 7. 11. Pſ. 18. 26. Iſa. 1. 11. & 59. 2. Pſal. 5. 5. & 11. 5. Pſal. 146. 9. Pſal. 1. ult. 2 Cor. 5. 19. Prov. 15. 8. foreign.with them, Curſes their Bleſſings, rejects their Services, and counts them an Abomination, hates them, and walks contrary to them, has a Controverſie with them, Proclaims his Hoſ. 5. 6. Jer. 25. 31. 1 Pet. 5. 5.Diſpleaſure againſt them, and re…ſts them in open Battel array, turns their way upſide-down, and cauſes it to periſh.
They are Outlaw'd Enemies.
God had no Friends (among Men) untill he made Friends out of Enemies: He was in Chriſt reconciling the World unto himſelf.
3. Darkneſs.
Adam at firſt was made a Son of Light (the Candle of the Prov. 20. 27. Monſtrum ingens cui lumen ademptum. Eph. 4. 18.Lord was put into him) but affecting the Tree of Knowledge above that of Life, he brought Darkneſs upon himſelf and all his Poſterity.
All that are brought out of this ſtate, are Light in the Lord (they Eph. 5. 8.were blind, but now they ſee) John 9. 25.but they that are not, are Darkneſs Rev. 16. 10.in the Devil, the Prince of Darkneſs (whoſe Kingdom is full of Darkneſs) they are not onelyonly dim of ſight, but ſtark blind; Children of Darkneſs, doing the works of Darkneſs, which lead to Eternal Darkneſs.
4. Poverty.
Adam at firſt was the Rich Heir Rev. 3. 17.of the World, and Lord poſſeſſor of all; but by ſin he became a Bankrupt, and then Juſtice ſeized on him (as the Creditor on his Debtor) and turn'd him the unjuſt Minimè natus, at maximè dilectus.Poſſeſſor out of all; he was not the firſt-born, yet had a double Portion; but by loſing all at one caſt, he fell into decay, and became the firſt-born of the Poor: Iſa. 14. 30.He was undone, and all his Poſterity had been ruin'd with him, had not Chriſt, the Jewel of the Imperial Crown, been parted with to diſcharge the Debt.
All that are brought out of this Rev. 3. 18.ſtate, are Rich, and have all things; but they that are not, are indigent Beggars (without ſubſtance Iſa. 40. 20.or true Riches) having no Oblation to offer unto God, nor any thing of their own to ſatisfie that double Debt which they owe, viz. of Obedience, as Creatures; and of Satisfaction, as Sinners.
5. Nakedneſs.
Adam at firſt was arrayed with Ezek. 16. 7. Rev. 3. 17.the reſplendent Robe of Righteouſneſs, he wanted neither external nor internal Ornaments; but ſin (the Mother of ſhame) defiled them both, and the Devil (as a Conquerour with his Captive in War) ſtript him of all thoſe Ornaments, and left him naked.
All that are brought out of this ſtate, are clothed with the Robes of Chriſts Righteouſneſs, (Solomon in all his Glory was not arrayed Mat. 6. 29.like one of theſe) but they that are not, are in the Raggs of Nature (filthy Raggs) which as filthy, defile, and as Raggs, cannot hide nor cover the ſhame of Rev. 3. 18.their Nakedneſs.
Sin left us, and Chriſt found us (as the Man in the Goſpel) Naked, and out of our Wits.
6. Bondage.
Adam at firſt had perfect freedom, Acts 8. 23.and was in bondage to none, but Sin brought him, and all his Gal. 4. 4.Poſterity into it; a Yoak, that neither he their Father was, nor they his Children are, able to bear.
All that are brought out of this ſtate, are made Free by Chriſt, John 12. 31.(the Devil is caſt out, and Rules not as a King, though ſometimes he may as a Tyrant) but they that are not, are Slaves; not onelyonly near to Slavery, but actually in it; they may ſay (with the Jews) that they were never in Bondage to any, but they are, and that in Soul and Body too.
The Moraliſt ſays, if the great ones of the World were diveſted of their Robes, it would plainly appear what Slaves they were; but all, both great and ſmall, high and low, with all their outward Ornaments are Slaves; they were ſo, before they came out of the Priſon of the Womb, and greater when out of it than when there, to Sin, and the Devil.
1. To Sin.
Not onelyonly Pride, but every ſin elſe as a Chain compaſſes them Pſal. 73. 6.about; for they are in the Bond of Iniquity, ſold under it, and Bond-ſervants to it.
So many Luſts, ſo many Maſters, and every one give contrary Commands.
2. To the Devil.John 14. 30. Acts 26. 18. Eph. 2. 2. 2 Cor. 4. 4. 2 Tim 2. ult.
He is the ſtrong Man, and Prince of this World, that has Snares by which he takes them Captive, and a Power, by which he Rules over them, as a Tyrant over his Vaſſals (from whom he exacts Tribute) as a Maſter over his Servants (who are under his Command) as a Conquerour over his Captives (who are led by him at his will) and as a Father over his Children (from whom he expects Obedience) they are not onelyonly Children of the Devil, but 1 John 3. 10.Slaves to him.
They are his by poſſeſſion, though Gods by right.
7. Death.
Adam at firſt was alive, but when the Devil, the firſt-born of Death (as Prince of Death, and firſt Condemn'd to it) devour'd Job 18. 13. & 38. 17.his ſtrength, the Gates of Death (viz. preſent and certain Death) Temporal on his Body, and Spiritual on his Soul, were opened to him; and but a ſtep there was Rom. 5. 12.betwixt him and Eternal Death.
All that are brought out of this Gal. 2. 20. Eph. 2. 1. Rom. 6. 11. Ma. 8. 22. Rom. 7. 9. Rev. 3. 1.ſtate, are alive in Chriſt, alive by him, and alive to him; but they that are not, are dead, not onelyonly ſick, weak, or diſeaſed, but dead: They may be indeed alive as to their own Opinion, (ſo Paul for a time was) and in the Opinion of others (ſo the Church of Sardis was) and may be alive as to ſinful works (living in them, and to them) but this their Life is their Death; for it is not a Phyſical Death, which is a loſs of the Faculties, but a Moral one, which is a loſs of the goodneſs of them.
Sin caſt Adam and all his Poſterity, not into a ſwoon onelyonly, but a Death; and they are all ever ſince by Nature not (as Chriſt ſaid of Lazarus) aſleep, but dead John 11. 11. Luke 10. 30.in ſin; not (as the Wounded Man in the way to Jericho) half dead, but altogether ſo, under the ſentence of a Natural Death, under the power of a Spiritual Death, and under the guilt of an Eternal Death.
Sons of Death, for they are all Sententiâ legis. Pſal. 102. 20.Condemned.
8. Wrath.
God is Love, and Adam innocency 1 John 4. 8. Quoad effectum non quoad affectum.found favour in his ſight, and was greatly beloved by him; but by ſin, his Anger was kindled, and his wrath waxed hot againſt him.
All that are brought out of this 1 Theſ. 1. 10.ſtate, are delivered from wrath (wrath preſent and to come) but they that are not, are under wrath, wrath is their Fee-ſimple, and proper Inheritance, to them it is due, and to them it belongs, for as Children of wrath they are Eph. 2. 3.born to it.
The Scripture concludes all under Rom 3. 23. Eph. 5. 6. Rom. 6. 23.ſin, and ſin concludes all under wrath; it is ſins wages, and God will ſee Juſtice done.
2. Of Recovery out of Miſery.
God left not miſerable Man thus Luke 10. 30, 31, 32, 33.fallen (as the Prieſt and Levite the wounded man in his way to Jericho) but (with the good Samaritan) had Compaſſion upon him, and ſent his Son to heal thoſe wounds ſin had made, and to recover him from that ſtate of Mal. 4. 2.Miſery, into which by ſin he was fallen; by his wounds he healed him, and by dying, reſtored him to Life.
Adam was the firſt man, the Primus foederatus.Natural Head of all men; Chriſt, the ſecond man, the Myſtical Head of all Believers: He was the Earthly man, this the 1 Cor. 15. 47.Lord from Heaven.
The Titles given to him, ſhow (as Remedies do the Diſeaſe) the miſery of all by ſin on our part, and the happineſs of all Believers on his.
He is a Mediator (and the onelyonly Mediator) an Advocate, a Heb. 9. 15. & 12. 24. 1 Tim. 2. 5. 1 Joh. 2. 1. Joh. 4. 42. Rom. 11. 26. Heb. 1. 3. 2 Cor. 5. 19. John 1. 12.Deliverer, Healer, and Purger of Sins, a Reconciler, Saviour, and Redeemer; he is all theſe in himſelf, and whatever the neceſſities of loſt and undone ſinners can need, or require; but none of them to any, unleſs by Faith they receive him; and therefore, if you expect any help from him, you muſt by Faith go unto him, and you need not fear going, if you Mark 10. 49.ſee a preſent and abſolute need of him (for, behold he calls you) and this need you will find, if you conſider, that your condition by Nature is no leſs than a ſtate of Filthineſs, Enmity, Nakedneſs, Darkneſs, Poverty, Bondage, Death, and Wrath.
1. Filthineſs.
1. A Filthineſs ſo deep, that it is not onelyonly extenſive, but intenſive, Jer. 2. 22. & 17. 1. Iſa. 1. 18. Jer. 13. 23.compared to marks and brands in the Fleſh (which are not eaſily got out) to colours of the deepeſt dye (double dipt in the wool and web) to the ſpots of a Leopard, (which are not by way of accidental, or external, but innate coherence) and to the blackneſs of an Ethiopian, which cannot be waſht off; the Colliers blackneſs may be waſht off, but not the Ethiopians; and the Lepers ſpots may be taken out, but not the Leopards.
A Filthineſs ſo great, that neither the Tears of Repentance, nor the Flames of Hell-fire, nor any thing but the Blood of Chriſt, can waſh, or purge it away; the ſacred Laver, cleanſing Jordan, and healing Betheſda, ſet open for all that will, to waſh in for ſin, and uncleanneſs: The Prieſts Zech. 13. 1. Rev. 1. 5.under the Law, cleanſed by the Blood of Beaſts, but Chriſt by 1 John 1. 7.his own Blood; his will is, that you ſhould be clean, and therefore you muſt by Faith apply his Blood, that you may be ſo.
Chriſt waſht his Diſciples Feet with Water, but their Hearts with his Blood, and unleſs he thus waſh you, you can have no part in him; and unleſs by Faith you go unto him, you cannot be thus John 13. 8.waſhed by him.
2. Enmity.
A degeneracy beneath the brute Beaſts, for none of them are at enmity with God, with us they are, and we may blame our ſelves for it, for they never Rebell'd, untill we Rebell'd.
But yet God is willing Iſa. 27. 5. By doubling of the Phraſe, Make Peace, Make Peace, as by doubling of the Dream to Pharaoh, it appears a thing certain, and eſtabliſht by him, Cen 41. 32.to be at peace, for he commands it, preſcribes a way to it, and aſſures it to all that like the terms of it, he offers it freely, and ſues for it earneſtly, and therefore it highly concerns you to make peace with him; it is not convenient onelyonly, and fit to be done, but neceſſary, and that which muſt be, and if ever, it muſt be in his way, and at his time.
1. In his way, viz. by Faith in Chriſt, for the bleſſing of peace is the bleſſing of Faith in him, who as Prieſt purchaſed it, as Prophet preached it, and as King works it, in all that believe in him.
2. At his time, and that is the preſent time, viz. of Life, and therefore let not the Sun of your Luke 12. 58, 59.Life go down upon your Enmity to God, for if you do, terms of peace ſhall neither be offered to you, nor accepted from you.
There is no Quarter given in Hell to Enemies.
3. Darkneſs.
A Darkneſs that implies a ſtate of evil, both ſinful and penal; not of the Body, but Mind, a Eph. 4. 18.Corruption of the moſt excellent Faculty, yet not incurable; for, Chriſt the Sun of Righteouſneſs, Mal. 4. 2. Iſa. 42. 6. Luke 1. 78. 79. Luke 2. 32.the day-ſpring from on High, was ſent into the World as a Light (not onelyonly to all the Types, Propheſies, and dark ſhadows, but) to them that ſate in the darkneſs Joh. 8. 12. & 12. 46. Acts 26. 18.of ſin and miſery, that from him they might receive the light of Spiritual knowledge and comfort; and therefore, if you are brought out of this ſtate of darkneſs, it concerns you (as the blind Man in the Goſpel did when healed by John 9. 25, 27, 30.Chriſt) to appear for him againſt all that oppoſe him, to caſt off the works of darkneſs, and walk Eph. 5. 8.as a Child of light; but if you are not, it concerns you as much, Mark 10. 46.to go unto him (as blind Bartimeus did for the Eyes of his Body) Omnia extra Chriſtum tenebricoſa, Marlorat. Luke 4. 18. Rev. 3. 18.that you may receive your ſight. Chriſt is the great Oculiſt ſent from Heaven, and none but he has the Eye-ſalve to cure you.
4. Poverty.
So great is the Poverty you are fallen under by ſin, and ſo low are you brought by it, that all the Creatures on Earth are not able, no, nor all the Angels in Heaven, to raiſe you, or ſet you up again; nothing leſs than the Riches of Heaven, and Treaſures of a Deity can, and Chriſt onelyonly has them, who became poor for our ſakes, that we through his poverty might be rich, and therefore to 2 Cor. 8. 9. Rev. 3. 18.him you muſt go, that you may be enriched by him: Of other Riches, the promiſe is conditional onelyonly, but of theſe, it is abſolute, but then you muſt come and buy them, and you need not Iſa. 55. 1.fear, for it is a buying without Money, all the price is a will to accept them.
5. Nakedneſs.
Tamar, when deflowred, rent 2 Sam. 13 18, 19.her Virgin Robe, and ſin by defiling the Soul, rent off the beautiful Garment, that Virgin Robe of Innocency, with which it was cloath'd; but Chriſt is not onelyonly Armour for defence againſt weakneſs, an Ornament for Beauty againſt Deformity, but a Veſture for covering, againſt Nakedneſs; and therefore you muſt by Faith put him on, if you would be cloathed with Salvation, not for Rom. 13. ult.an out-ſide Garment of Profeſſion onelyonly, or in ſhew, but in reality; not as a covering for ſin, but for Righteouſneſs in Juſtification, and for Holineſs in Sanctification, as a defence againſt the guilt and power of it, that your nakedneſs may not be uncovered, nor your ſhame ſeen.
Your own Righteouſneſs (like the curtail'd Clothes of David's 2 Sam. 10. 4, 5.Ambaſſadors ſent to Comfort Hanun) is imperfect, ſcanty, and too ſhort to do it, Chriſt's Righteouſneſs onelyonly can, and without it you can never obtain the Bleſſing; Gen. 27. 15, 27.for, as you came Spiritually naked into the World, ſo if you go out ſo, you will be covered Dan. 12. 2.with everlaſting ſhame.
OnelyOnly this you muſt remember, that though Chriſts Righteouſneſs is a Garment large enough to cover you, yet the Rags of Nature muſt be pull'd off before that Robe will come on, for it will come upon none but a naked Soul.
6. Bondage.
A cruel Bondage, worſe than that of the Iſraelites in Egypt; for it is to (Sin and the Devil) the worſt of Tyrants, and without the leaſt degree of Eaſe, or Liberty.
He (in the Goſpel) that was Mark 5. 3, 4. Luke 4. 13.poſſeſſed, could break all Chains aſunder, but thoſe of the Devil; and from other Bondage you may be able to redeem your ſelf, but from this you cannot, either by your ſelf or others, but by Chriſt onelyonly, the Angel of Redemption, 1 Pet. 1. 18, 19.and great Redeemer, that paid the price of your Ranſom.
You are not free-born, but made ſo, and by none but by him; John 8. 36.and therefore you muſt by Faith go unto him that you may be ſo; if he make you free, you ſhall be free indeed; but unleſs he do, you muſt be a Slave for ever: Other Slaves, after their Service have Freedom, or by Death obtain it, but they that die in this, are ſo for ever; their Chains are Jude 6.everlaſting.
You muſt be either a King to Rev. 5. 10.God, or Slave to the Devil.
7. Death.
Sin's ſickneſs was to Death, but Chriſt the Heavenly Phyſician, came down to raiſe the dead in ſin to life again; you were kill'd in the firſt Adam, and may be made alive in the ſecond, but not untill by Faith you receive him; for, he that hath not the Son of God, hath 1 John 5. 12.not life: It is the life of Heaven in you, that will bring you to that Heavenly Life; and therefore, without this Life of Grace, you can have no ſure hope of the Life of Glory, the Title to that, is by Chriſt, and the Title to Chriſt, is by this; ſo that unleſs here you are Spiritually alive by him, you John 3. 3.cannot hereafter live with him.
All that dye in ſin, are buried in Hell.
8. Wrath.
Not the wrath of Men, (no, not of the greateſt of them) nor of Devils, but of God; a wrath that cannot be withſtood, for it Pſal. 90. 11.is irreſiſtible, nor endured, for it is intolerable (it cannot be comprehended, much leſs endur'd) nor either avoided, or appeaſed, but by Chriſt, who came to deliver from it, and to be as a ſhadow 1 Theſ. 1. 10. & 5. 9. Cant. 2. 3.from the ſcorching heat of it.
There is no way to Mercy, but by deliverance from wrath, nor any way to that, but by laying hold on Mercy, nor any way to Quarendus eſt Deus, in Pradicamento relationis.Mercy, but by Chriſt, for God is the Father of Mercy, as he is the Father of Chriſt; and therefore, Luke 3. 7.if you would flee from this wrath, you muſt flee to Chriſt, who appeas'd it, and brank that bitter Cup off to the bottom, that you might never taſte of it.Mat. 26. 39.
Nothing but his Blood could quench that flame of wrath.
3. Duty when recovered out of Miſery.
All Priviledges (whether Temporal or Spiritual, Civil, or Religious) oblige to Duty, in themſelves they are engagements to it, and ſhould be ſo to all that are Intereſted in them.
Spiritual Priviledges are (of all) the higheſt, and moſt obliging, they are given to engage to Duty, they afford the beſt means and advantages to it; they aggravate ſin, and become a Curſe inſtead of a Bleſſing, where they are not effectual to it; for, as Mercy abounds, ſo ſin againſt Mercy abounds alſo.
A change in ſtate calls for a Nova vita novos mores poſtulat.change in Life, and a new condition requires a new converſation.
If then you are cleanſed by the Blood of Chriſt from all ſin, keep your ſelf pure and unſpotted from James 1. ult.ſin and the world.
If the Enmity betwixt God and Eph. 2. 16.you (upon the account of ſin) is ſlain by Chriſt, be ſubject to Rom. 8. 7.his Laws, and live as one reconciled to him, that all your Services Prov. 15. 8.may be accepted by him.
He that will not accept a gift Mat. 5. 23, 24.of one at enmity with his Brother, will much leſs accept it from any at enmity with himſelf.
If you are called out of darkneſs into his marvellous light, 1 Pet. 2. 9. Eph. 5. 8.ſhew forth the praiſes of him who has called you out of darkneſs, by walking as a Child of light.
If through his poverty you are 2 Cor. 8, 9. 1 Tim. 6. 18. Prov. 14. 21.made rich, be rich in good works, and have mercy on the poor.
If you are releaſed from your ſpiritual Bondage, ſtand faſt in the liberty wherewith Chriſt has made you free, and be not intangled again with the Yoke of Bondage Gal. 5. 1.to ſin, and the luſts of Men.
If by Faith you have received Chriſt, and put him on, walk in him, and ſerve him in Holineſs Col. 2. 6. Luke 1. 75.and Righteouſneſs all the days of your Life.
If he has delivered you from Death, live to him who died for 2 Cor. 5. 15.you, and by death delivered you from Death.
Thus by living up to your priviledges, or doing the Duty of them, you will at laſt receive the benefit of them.
It is ſad to want priviledges, but far worſe to abuſe, or not improve them.
Make it your great buſineſs to ſecure the ſalvation of your Soul.
In order unto it,
1. Believe you have a Soul.
2. Believe it is precious.
3. Live to it, as ſo believing.
1. Believe you have a Soul.
Every one has a ſoul, but the Lives of moſt ſhew, that they do not believe it: Some live, as if their Bodies were immortal, and worthy of all their care; and ſome, as if they had no Souls, or as if they were Mortal, and when once dead, ſhould never be alive again. The Soul of ſuch Men is of little more uſe, than (as Tully ſays of the Soul of a Swine) to keep the Body from ſtinking. But be you eſtabliſh'd in the belief of this truth, that you have a Soul, and that it is Immortal. A truth that has been own'd by Heathens, and is previous to Religion, for all Religion is grounded upon it. They did uſually ſay, That to live, was to dye; and to dye, was to live again.
Poteſt obumbrari, quia non eſt Deus, extingui non poteſt, quia à Deo.
Druydes made the Gauls Valiant, by telling them, that their Souls were Immortal: Caeſar put Gold into his Souldiers Pockets, that the fear of loſing it, might make them ſo, and the belief of this Treaſure within you (inclos'd in an Earthen Veſſel, as Manna in an Earthen pot) and the fear of Exod. 16. 33.loſing it, ſhould provoke you to a diligent care about it, that you may not.
A Sadducee in Opinion will ſoon Acts 23. 8.be an Epicure in Life.
2. Believe that your Soul is precious.
The ſame Offering was for the Soul of the Poor, that was for Exod. 30. 15.the Soul of the Rich (half a Shekel was the Soul-money for both) and the Soul of both (viz. of a Slave and an Emperour) are alike precious, and (next to that which is infinite and excellent) moſt excellent, as will appear,
1. By the Titles given to it.
2. By the care taken of it.
1. By the Titles given to it, viz. The breath of Life (Life is a deſirable good, and the Soul a Gen. 2. 7. Job 2. 4. & 27. 3. Optimus modus cutis.moſt precious Being, as it is the breath of Life) Gods Spirit, (God is a Spirit, and ſo is the Soul too, not onelyonly in reſpect of its immediate procedure from him, but in reſpect of its reſemblance to him, a remote Image of God, or an Prov. 2…. 27.Image of the Trinity, in a Faculty) the Candle of the Lord (the Sun in the little World, as the Sun is the Soul of the great one) the hidden man (the whole man, or the Man of Man, as Athens Animùs cujuſque eſt quiſque. 1 Pet. 3. 4. 2 Cor. 4. 16. Pars optima noſtri. Job 30. 15. Prov. 4. 7 Pſal. 22. 20.was the Greece of Greece) Mans principal one, (Wiſdom is the principal thing, and the Soul the ſeat of Wiſdom, Mans principal one) Mans Darling (Chriſt is Gods Darling, Man is Chriſts, and the Soul is Mans) Mans Honour and Excellency; Glory is the manifeſtation of Excelcellency, and therefore, that which Nihil magnum in terrâ, niſi homo nec in homine, niſi anima. Gen. 49. 6. Job 4. 21.is his Glory, muſt needs excell.
Man was the perfection of the Creation, the Maſter-piece, and chiefeſt part of it, and the Soul the choiceſt part of Man, as appears by theſe Titles given to it by God, who rates every thing according to its kind and worth; and therefore, ſet the Crown and Diadem by him put upon it, the Letters Teſtimonial ſent from Heaven to commend it, make you highly to value and eſteem of it.
2. By the care taken of it.
By God and Man, to ſave it, and by the Devil to deſtroy it.
By God, viz. Father, Son, and Holy Ghoſt.
By the Father, who in his infinite Wiſdom contriv'd Redemption for it, inſtituted Sacraments and Ordinances to feed it in this World, provided Heaven a place of Eternal Reſt for it in the World to come, and Angels to guard Heb. 1. ult.and conduct it ſafe to it.
By the Son, who in his unſpeakable Love laid down his Life as a Pſal. 49. 7, 8. 1 Pet. 1. 18, 19. Ex pretio pretium. 1 Theſ. 5. 23.Ranſom for it, and parted with his moſt precious Blood as a price to Redeem it.
By the Holy Ghoſts powerful Operation in Sanctifying of it, whereby it becomes as Mount Zion, the Temple of the moſt High, the Throne of the great King of Heaven, his Manſion, Eph. 3. 17. Iſa. 57. 15.Dwelling-place, and ſecond Heaven.
2. By Men, viz. both good and bad: By good Men, while living, and by bad Men, when dying; 1 King. 21. 20.who, though while living, they ſold themſelves to work Iniquity, and (as by Will) bequeath'd their Souls to the Devil, when dying make void that Will, out of a deſire (for their Souls ſake) to die well, though they would not live ſo.
That which is every ones Money, or bears a price every where, and is by all (ſooner or later) highly eſteem'd, and to all alike precious, has worth and excellency in it.
3. By the care taken by the Devil to deſtroy it. There are two Lions contend for the Soul; Leo propter fortitudinem advincendum. Leo propter fertitatem adnocendum. 1 Pet. 5. 8.Chriſt, the Lion of the Tribe of Judah, who ſeeks to ſave it; and the Devil, the roaring Lion, who ſeeks to deſtroy it: He is active and diligent, for he goes about ſeeking; bloody and cruel, for he ſeeks to devour: Other Lions prey on dead Bodies, but this on living Souls: He deſired Job's Body for his Souls ſake.
If you do not prize your Soul, the Devil does.
3. Live to your Soul, as believing it is Precious.
God might (and that without any Injuſtice) have placed you in the loweſt predicament of the vileſt Creatures; but ſince he has ſtampt his own Image upon you, and given you a Soul, with which you may converſe, not onelyonly with Men and Angels, but with himſelf; bleſs him for your Soul, with Pſal. 103. 1. Anim… debere, is the higheſt Engagement. Gen. 49. 3, 4.your Soul, and live to it as a Being moſt excellent and precious.
It is your Excellency and Honour, let it not then conſult its own ſhame, nor (with Reuben) loſe its Excellency by ſin, but be Honourably employ'd; ſerve the living God with this breath of Life, (Life muſt be ſerved with Life) worſhip God who is a Spirit John 4. 24. Numb. 16. 22.(and the God of the Spirits of all fleſh) with this his Spirit in you.
Do not loſe your Soul in looking after its Servant the Body (as Shimei loſt his Life in looking after 1 Kings 2. 36, 37. 38, 39. 40, 41. 46.his) but do your principal work, for this principal one.
All that a man has will he give for his life, but life, and all muſt be Job 2. 4.given and laid out for the good of the Soul.
And there is good reaſon for it, if you conſider,
1. That your Soul was given to you that you ſhould take care of it, and every thing elſe for the good of your Soul.
Every one has not a Child, nor an Eſtate to look after, but every one has a Soul; the pooreſt Widow has theſe two Mites, (a Soul and a Body) and the moſt indigent Beggar this Treaſure: Since then it is every ones (yours as well as their) poſſeſſion, it ſhould be yours, and every ones Redde animae, quae ſua ſunt.care, to ſecure the happineſs of it, and therefore, give to the ſoul the things that are the ſouls.
2. Chriſt likes them beſt, that are moſt careful of their ſouls.
Chriſt, when on Earth, lov'd them moſt, who lov'd their ſouls more than his body (Maries Breakfaſt was better to him than Martha's Dinner) and much more then will he love them that love their ſouls more than their own bodies.
He that would not have you Murder your Body, would much leſs have you Murder your Soul.
3. According to the care for your Soul here, ſo it is like to fare with your Soul and Body hereafter.
You are daily Travelling to the Land of Souls, (viz. the world of Spirits, both of the juſt and unjuſt) every day you take a ſtep to it, and within a little while you will be all Soul; and as you live to it here, ſo it will be with that, and your Body for ever hereafter; the welfar of your Body depends upon the welfare of your Soul, and the eternal welfare of that, upon your care in time about it; and therefore, as by a care for your Soul, you may do two works at once, (viz. ſecure the happineſs of Soul and Body) ſo by a neglect of it, will undo both for ever; at the firſt death your Rev. 20. 14. & 21. 8.Soul ſhall go to Hell, and your Body at the ſecond.
4. The loſs of the Soul is the greateſt loſs; Chriſt, who beſt knows the worth of a Soul, by the price he paid for it, ſays, that the gain of a whole World (if Mat. 16. 26.it could be obtain'd) with the loſs of a Soul, would be a gain without profit, a loſs, rather than a gain, and that not the leaſt, but greateſt, as an irreparable, and irrecoverable loſs, a loſs that could neither be made up nor recovered.
All other loſſes (even of Life it ſelf) may be made up, either in kind or vertue; but nothing can Habet anima mortem ſuam cum vitâ beatâ caret, quae vera animae vita dicenda eſt.repair, or make up the loſs of the Soul; for in this, God is loſt; a loſt Groat may be found, loſt Time may be redeem'd, and a loſt Eſtate recovered by diligence; but a Soul when gone into Eternity, and loſt, will be for ever ſo; Heaven it ſelf (ſalvâ juſtitiâ) cannot redeem a Soul fròm Hell when once there.
Your Soul is Gods as well as 1 Cor. 6. 20.your Body, that he has bought, and therefore Glorifie him with it, and commit the keeping of it to him in well-doing, as unto a faithful Creator, of Souls, as well as of Bodies, that at laſt it may 1 Pet. 4. 19. Heb. 12. 22, 23.be taken up to the innumerable Company of Spirits, viz. of Angels created perfect, and of juſt Men made ſo.
Begin the work of Religion early.
Make it the great buſineſs of your Life.
Be hearty and ſincere in it.
Be true and faithful to it, to the end of your Life.
1. Begin the work early.
1. God commands and expects it.
2. It is the beſt time for it.
(1.) God commands and expects it.
Cain brought Fruit to God (an Gen. 4. 3. 4.Offering of the Fruit of the Ground) Abel brought firſt fruits, (the firſtlings of his Flock) and God had reſpect to Abel and his Offering, but not to Cains, and this before the ſpecial Law of Exod. 13. 2. & 22. 29. & 34. 26.firſt-fruits, and firſt-born (which were Gods in all) was made, to ſhew (as is uſually obſerv'd) that it was not Ceremonial, but Moral and perpetual.
God, or the Devil, will have the uſe and ſervice of your Life, but God has the greateſt Right to it; and his will is not onelyonly for work, but for Day, and Time, and the firſt of that (viz. your Eccleſ. 12. 1.Youth) he calls for, which ſhews kindneſs on his part (in taking any into his Service before they can well work for him) and ſhould promote Obedience on yours. God is the faſhioner and former, Pſal. 139. 13, 14, 15, 16. Deut. 32. 18. Pſal. 71. 17. Jer. 3. 4.the teacher and preſerver, the guide and ſtrength of your Youth, all the parts, Beauty, Strength, and all the other Excellencies of it, come from him, and ought to be employ'd for him; and therefore do not give the Devil your Youth, and God your Old Age; him your Spring, and God your Winter; him your Vintage, and God your Gleanings; him your Flower, and God your Bran; him the beſt, and God the worſt; but the beſt, for he is beſt, and deſerves the beſt.
Not an old or rotten Sacrifice, Mal. 1. 8, 14.but the fatteſt, and faireſt muſt be laid upon Gods Altar.
(2.) It is the beſt time for it.Eccleſ. 12. 1. The time of your Choices. Primum in unoquoque generè eſt perfect iſſimum.
As to Eaſe, Honour, Service, Comforts, and Safety.
1. As to Eaſe.
Old Age is the beſt for Advice and Counſel, but Youth the beſt for Action, both as to the Natural and Moral frame of the Body and Mind, viz. the parts of one, and the endowments of the other. Old Age is called the Sickneſs of Nature, but Youth is the Health and Strength of it; that is called Eccleſ. 12. 1.the evil day (not onelyonly in reſpect of the evil then ſuffered, but of the indiſpoſition from that evil, to any thing that is good) but this a good day, as moſt fit and proper for work; the Body being moſt active and vigorous, the Fancy and Invention moſt quick, the Memory moſt ſtrong, the Affections moſt ſmart and lively, the Conſcience moſt pure, the Will moſt pliable, and the Heart (as not hardened by Cuſtom in ſin) moſt ſoft, and ſo moſt fit to receive the impreſſions of Virtue.
Trees are tranſplanted, Horſes broken, and Cattel accuſtomed to the Yoke with eaſe, when young; and Youth more fit for Inſtruction, than Old Age, even then, when it is ſcarce fit for any thing elſe.
2. As to Honour.
Piety in Youth will give you Honour with God and Men.
1. With God.1 Sam. 2. 30. Luke 13. 6, 7.
You are Planted in a Vineyard, and God expects Fruit from you as ſoon as you are Planted; he looks for it (in the Spring) and when he finds it, takes notice of it (as he did of the kindneſs of Iſraels Jer. 2. 2.Youth) and is greatly pleaſed with it (as Chriſt with the Rich Mark 10. 20, 21.Man in the Goſpel, that from his Youth obſerved the Commandments) for he loves to magnifie Pſal. 8. 2.his praiſe out of the mouths of Babes and Sucklings.
The Almond-tree that bloſſom'd Numb. 17. 8.ſooneſt, was put into the Ark, and John, the youngeſt Diſciple, was moſt beloved.
2. With Men.
It was the Glory of Alexander, not ſo much that he Conquer'd the World, as that he did it in his Youth. A Crown (better than one of Gold) on Joſiah's Head, that he was Religious in his tender 2 Chron. 34. 1. 2.Years: The Honour of Moſes and Samuel, (they lived and died in Honour) and of Daniel (therefore Dan. 9. 23.a Man of deſires) becauſe Religious in Youth; and ſo it will be of all the Children of Wiſdom, when found walking early, as well as late, in the ways of Wiſdom. Fruits early ripe, are by all greatly priz'd.
3. As to Service.
The moſt eminent in God's Service were (as is to be ſeen upon Record) moſt early at it.
Joſeph, a Religious Child in his Fathers Houſe, was afterwards a Religious Senator in Pharaoh's Court.
Samuel, a Religious Child, was an eminent Prophet, Recorded by David, and by God himſelf, Pſal. 99. 6. Jo…. 15. 1.as one (that if any he) could prevail with God by Prayer.
Joſiah, a Religious Child (at 2 King. 23. 25.eight years old) and a Renowned King, for there was none like to him.
Timothy, a Religious Child, was 2 Tim. 3. 15.afterwards eminent in the Service of the Goſpel.
And Chriſt more eminent than Luke 2. 12, 9.all, went early about his Fathers buſineſs.
So that if you would be uſeful in Life, you muſt be Religious in Youth: The ſooner Weeds are pull'd up, the better the Corn will grow; and the ſooner you are good, the more good you will do: Therefore, if you would have your Age be the Harveſt, your Youth muſt be the Seed-time.
The good Figs were ſooneſt Jer. 24. 2.ripe.
4. As to Comfort.
Timothy, that was Godly from 2 Tim. 2: 22.his Youth, was bid to flee Youthful Luſts; and ſurely then it concerns you (and all that are young) to do ſo, that you may not lay a Foundation for ſin or ſorrow (or for both) in Old Age.
1. For Sin.
Youth, of all the Ages of Life, is moſt ſubject, as to Infection in Body, ſo to Corruption in Soul.
Solomon beheld a Young Man Prov. 7. 7.void of Underſtanding; and it was the younger Brother (not the elder) that was the Prodigal.Luke 15. 12, 13.
Youth is to this Life, as this Life is to that to come; as this Life is (well or ill) ordered, ſo it is like to be with you for ever in that; and as your Youth is, ſo the ſequel of your Life is like to Maturè fias ſenex. utdiu ſenex. Levit. 23. 10, 11.be; and therefore it concerns you to be good then, that it may (like the firſt-fruits to the Harveſt) Sanctifie the remainder of your Life.
All Habits are by ſo much the more firmly radicated in their Subjects, by how much the Actions from whence they come, are the more frequently and timely uſed.
2. For Sorrow.
Impiety in Youth will increaſe ſin in Age (for by Cuſtom it will become Natural) and that will increaſe ſorrow; for, as bruiſes in Youth, bring aches in Old Age; ſo ſins in Youth will bring ſorrow then; and therefore give God now the poſſeſſion of your Youth, that you may not then (with Job 13. 26. Pſal. 25. 7. Jer. 31. 19.Job, David, and Ephraim) poſſeſs the ſins of it.
5. As to Safety, in that,
1. Your time is uncertain.
2. The work (by delay) will be more difficult.
1. Your time is uncertain.
It is true, Old Age will not come preſently, nor may not, perhaps, to you at all; (you are not ſure you ſhall live to be Old) but Death will come ſooner or later; the longer your Glaſs has been running, the leſs there is to run, and it may be out before you are aware, for it is ever running, and there are no ſtops in it.
There are young Skulls as well as old ones in Golgotha; and there is a dying in Youth, as certainly Job 36. 14.as in Old Age.
2. The work (by delay) will be more difficult.
The longer you defer the work, like the deferring to buy the Sybil's Propheſies, the dearer (as one obſerves) every day it will coſt you; Dr. Reynolds on Hoſ. 14. 2.the more Tears, the harder Repentance, the deeper ſorrows, and the ſtronger cries, and thereby become Morally (though not abſolutely) impoſſible; you will not have leſs work to do by delay, Jer. 13. 23.but more work, and leſs time.
The firſt Cripple onelyonly, that John 5. 4.went into the Pool of Betheſda after the troubling of the Waters, was healed.
I have read of a Temple (in Spain) Dedicated to Old Age; I wiſh your Young Age may be Dedicated Exod. 33. 11.(as Joſhua's) to Gods Temple, and the Service of it.
The glory of Young Men (as Solomon Prov. 20. 29.ſays) is their ſtrength, and the glory of that glory, is to give that ſtrength, the excellency of that Power (as Jacob ſaid of his firſt-born Reuben) to Gods Service. If you begin early, the Gen. 49. 3.Progreſs will be happy, and the end comfortable. You cannot begin too ſoon nor hold out too late.
2. Make Religion the great buſineſs Luke 16. 11. Luke 10. 42. Non reprehendit, ſed diſtinguit.of your Life.
Religion is the true riches, the good eminenter part, (Martha's work was good, but Mary's was better,) the whole Duty of Man, his Form, Being, and Eſſence, Eccleſ. 12. 13. Pſ. 111. ult. Totus eſt perfectus animo homo omne hominis bonum. & finis homin is. 1 Sam. 15. 22. Semper, & ad ſemper. Prov 28. 14. Deut. 32. 47. Prov, 4. 7. Eph. 4. 1. Phil. 2. 12. Jer. 7. 22, 23.his Wiſdom, and principal thing, his Happineſs, his Calling, and Work, a Work moſt ſutable to him, moſt uſeful and advantageous (his Intereſt as well as his Duty) his chief work (above all Natural, Political, Moral, and Ceremonial work) the one thing needful, never out of ſeaſon, but (as Seneca ſays of Philoſophy) at all times neceſſary; his Life, and principal end of his Life, other things are but means to this end; and therefore this muſt be preferred and ſet before it.
The end is more excellent than the means.
Since then it is ſo in it ſelf, Sapiens ſemper incipit à fine. 1 Cor. 10. 31.let it be ſo to you, mind it as your chief good (the ſupream end, and chief good are one) refer all the general and particular actions of your Life to it ultimately, (the end makes the means lovely) make all other Finis dat amabilitatem medis, finis impeliit agentem, finis eſt ſumme appetibilis, finis ultimus dat ordinem & menſuram. Prov. 6. 21. Pſ. 63. 8. Numb. 6. 14, 24. Eccleſ. 9. 10. Rom. 12. 11. 1 Tim. 5. 10. Mat. 6. 33. Pſal. 63. 1.things ſubſervient to it, and let this as Commander in Chief, give Laws to all, carry the remembrance of it always in your mind, place it next to your Heart, and uppermoſt in your thoughts; be diligent in it, and proſecute the Intereſt of it both fully, and earneſtly, not as the laſt and leaſt buſineſs of your Life, but as the firſt and greateſt (viz. in order and dignity) not ſecondarily, but primarily, before all other things, and above them.
Two principal ends can never conſiſt together.
Two things may encourage you to this work, and in it.
1. Strength is promiſed to it.
2. A Reward attends it.
1. Strength is promiſed to it.
Tripho the Jew, in his Diſpute againſt Juſtin Martyr, tells him, that thoſe Precepts Chriſt left about the Duties of Religion, were ſo harſh and burdenſome, that he would have but few, if any Diſciples; and many there are, that either through miſtake think they find this ſtumbling-block in the way of Religion, and cannot get over it, or lay it there, and will not; it is true, to carnal minds by reaſon of the contrariety of their Nature to Religion, through Rom. 7. 14, 22.the corruption that is in them, and by reaſon of cuſtom in ſin, which makes the contrariety ſtronger, the work's difficult and uneaſie; but to them that are renewed, it is not, or if ſo at firſt, yet by uſe it becomes pleaſant and delightful, for Chriſts Yoke by conſtant wearing, grows eaſie.Mat. 11. 29.
Grave, dum tollis, ſuave, cum tuleris.
But if it were not ſo, yet ſtrength ſhall be given to it, that will make it ſo. In the Body, where there is a vein to convey Blood, there is an Artery to convey Spirits; and in the Scripture, Deut. 10. 16. & 30. 6. Phil. 2. 12, 13.where there is a Command to work, there is a promiſe of ſtrength to it; what is a Command in one place, is a Promiſe in another.
Now, difficult work and eaſie, are both alike, if a ſutable, and proportionable ſtrength be given Ezek. 18. 31. & 36. 26.to the performance of it.
2. A Reward attends it, viz. Of Honour, Pleaſure, Profit, and Peace.
1. Of Honour.
There was no way to the Temple of Honour (among the Romans) Pſal. 45. 9. & 149. 9.but through the Temple of Vertue; nor is there any coming to Honour now in the Prov. 13. 5. & 14. 34. 1 Theſ. 4. 4. Rom. 6. 21.broad way of ſin, but in the narrow way of Religion; for as the future iſſue of ſin is Death, ſo the preſent fruit is ſhame.
Indeed the Enemies of Religion (who fetch their Scutcheon out of the Devils Herald-Office) count ſin their Honour, and glory in their ſhame; but God (who is the Fountain of all true Honour) Prov. 21. 21.places it in Righteouſneſs and Holineſs, he is Glorious in Holineſs, and if it be his Honour, it may well be eſteemed yours; this is John 5. 44.the onelyonly true Honour, and it cometh from God only, and if by 1 Sam. 2. 30.this you Honour him, you ſhall be everlaſtingly honoured by him; a Spirit of Glory ſhall reſt on you 1 Pet. 4. 14.here, and a Crown of Glory be put upon you hereafter.
All ſeek Honour, and ſome to Honor calcar babet.the loſs of their Lives and Souls, but none but the Religious truly find it.
2. Of Pleaſure.
The Enemies of Religion think, if once they eſpouſe the profeſſion of it, that all Joy and Mirth muſt be caſt out, (as the Minſtrels were by Chriſt out of the Rulers Houſe, when he came to raiſe his Mat. 9. 23, 25.Daughter to Life) but they are much miſtaken, for Chriſt (the increated wiſdom of the Father) 1 Cor. 1. 24. Prov. 3. 17.ſays, that the ways of wiſdom have pleaſure in them; not the end onelyonly, but the way, and not ſome one way onelyonly, but all the ways, and every ſtep in them, are, not onelyonly pleaſant, but pleaſantneſs, yea, pleaſantneſſes; having all pleaſures that are good, both as to kind and degree in it. The Sheep has delights as well as the Swine, though it wallows not (with the Swine) in the mire; and the Religious their pleaſures, though none that are vain and ſenſual.
All look for pleaſure in Life, and moſt think there is no Life without it; but the Religious only find it.
3. Of Profit.
Religion brings gain, this the Job 1. 9. 10. 1 Tim. 6. 6.Devil could not deny, when he accuſed Job of Hypocriſie (now the praiſe of an Enemy is, as Ariſtotle Pſal. 37. 4.ſays, a univerſal good Report) and this God has aſſured Mat. 19. 28. 29. Mark 10. 29, 30.to all the ſincere Profeſſors and Friends of it, and that no ordinary gain neither, but an increaſe greater than the World can promiſe or ſecure, for it is a hundred fold, not ten in the hundred, but a hundred upon ten, a hundred to one (uſe upon uſe) viz. either in kind or vertue in this World, and in the World to come, Life eternal.
You may loſe ſomething for Mat. 6. 33. 1 Cor. 3. 22, 23.Religion, but you ſhall never loſe any thing by it; for, if God be yours, all things are yours; all things conditionally, if he abſolutely.
The Offerings of Old increaſed 2 Chron. 31. 9, 10.their ſtore.
4. Of Peace.
The Enemies of Religion talk Prov. 3. 7, 17. Pſal. 119. 165.much of their Peace, but without any Reaſon, for there is no Peace to them in that, they are Enemies to the God of Peace, without the Spirit of Peace (and therefore without Peace the fruit of Iſa. 48. 22.the Spirit) and Fighters againſt Chriſt the Prince of Peace, who ſpeaks Peace, not to his Enemies that commit folly, but to his Subjects Pſal. 85. 8.that return no more to it.
Joy (as the Philoſopher ſays) is the ſhadow of all Vertue, (as inſeparable perhaps from it, as the ſhadow from the Body) and the fruit of Righteouſneſs (as the Apoſtle ſays) is Peace, there is James 3. 18. Rom. 3. 17.no Peace without it, and all true Peace in it, and it is worth the having; for it abides, not onelyonly in Life, but at Death too. The end of the upright is Peace.Pſal. 37. 37.
Peace in Life is a rare Bleſſing, but at Death a greater; and was there no other benefit in this World to be got by Religion, it is enough to make you in love with it.
3. Be hearty and ſincere in the work of Religion.
When you enter upon the work of Religion, let that enter into you, and give up, not onelyonly your Name, but Heart to it; and what Acts 11. 23. Eph. 6. 6.ever you do in it, do it heartily to the Lord.
1. Nothing will be accepted without the Heart.
2. Any thing will be accepted with it.
3. Your Heart is Gods by right.
4. God calls for it.
1. Nothing will be accepted without the Heart.
The Heart is the Fountain and Principle of Spiritual as well as Natural Life, and that which gives Life to all. The Tree in the midſt Gen. 3. 3.of the Garden (all of pith) the choice Sacrifice (the Male in the Mal. 1. 14.Flock) the fat of the Sacrifice that he reſerves to himſelf; the Diſciple belov'd above any, and the John 20. 2. Gen. 43. 3.Benjamin, without which nothing will be accepted; and therefore this muſt be the Treaſure you Mat. 2. 11.open, when you bring your Gift unto him.
You know no more than you do in Religion, and do no more, than what you do with the Heart, for, when things are not true, they are not at all.
Ens & verum connectuntur.
2. Any thing will be accepted with it.
Affections ſhall be interpreted 1 Kings 8. 18. Pſal. 32. 5.Actions, and Purpoſes Endeavours; the will ſhall paſs for the work, imperfect Duties for perfect (a little, or any thing accepted,) ſo it be all you have, and 2 Cor. 8. 12.the Heart be in them, for the heart is Gods Sacrifice, yea, his Sacrifices, all, and every one, the Vertue, Pſal. 51. 17.Power, and Value of all, in one, and that which ingratiates all.
God ſometimes accepts the will for the deed, but at all times the will more than the deed.
3. Your Heart is Gods by right.
It is Gods more than yours, and Mark 12. 17. foreign, the Article is doubled. 1 Cor. 6. ult. 1 Pet. 1. 18, 19. Prov. 23. 26.therefore be juſt, and give him that which is his own, for he bought it, and dearly paid for it.
Chriſt parted with his Heart blood, to have the love and ſervice of yours.
4. God calls for your Heart.
He deſires it, wooes, and entreats, wiſhes and waits for it, Iſa. 1 2.yea, commands it, and not to give it, is to Rebel againſt him.
God has ever been a giver to you, and now deſires to be receiver from you; he has often given you the deſire of your Heart, let him then have from you the deſire of his, and as he deſires it, viz.
1. Willingly.
Abſalom ſtole away the Hearts 2 Sam 15. 5, 6.of ſome of the Men of Iſrael, but God accepts of none but ſuch as (with the Men of Iſrael) of a Exod. 25. 2. & 35. 5.willing Heart give themſelves unto him.
2. Fully.
One and the ſame Temple could not receive the Ark and Dagon; nor can God and the Devil have 1 Sam. 5. 3, 4.your Heart at one and the ſame time, one of them will have it, both at once cannot, nor God at any time truly, unleſs wholly; he is but one, and he will be own'd Mat. 22. 37. Aut Caeſar, aut nullus. Exod. 29. 18. Pſal. 51. 19.as one; none muſt ſhare with him in it (for he admits no Rival) nor muſt any part of it be kept from him, for he will have all (a whole Burnt-offering) or nothing.
Unleſs all be given, nothing is truly given.
3. Conſtantly.
You muſt not give your Heart one day to Religion, and another day to Sin; one day to Gods Service, and on another to the Devils, but to God onelyonly, and to him for ever.
By thus giving your Heart to God, you will gain his; for he John 14. 21.that loveth him, ſhall be loved of him.
4. Be true and faithful to Religion, to the end of your Life.
You muſt not onelyonly begin, but proceed in the work of Religion, and not onelyonly proceed, but end in it; and there is good reaſon for it, in that,
1. The Honour of God and Religion is concern'd in it.
2. Your Salvation depends upon it.
1. The Honour of God and Religion is concerned in it.
Stedfaſtneſs in Religion is a credit to Religion, and to God the Maſter of it, (he owns it ſo) but a departure from it, tacitly accuſes Religion of unpleaſantneſs, or the Maſter of it of injuſtice, (as if there was Iniquity in him) it ſays in effect, that either the work is not good, and not fit to be done, or the Maſter not good, and not fit to be ſerv'd; which is a greater Reproach to him than if he had never been ſerv'd. A diſhonour that the Heathen offer not to their Idols Jer. 2. 11.(for they change not their gods) a ſin that grieves him to the breaking of his Heart; yea, a ſin ſo great, that he looks upon it as impardonable (how ſhall I Pardon Jer. 5. 6, 7.thee for this?) for he hates an Apoſtate as bad, if not worſe, than a Sodomite.
No comlier ſight in Gods Eyes, than young Diſciples, and old ones, viz. ſuch as are early and late at his work.
2. Your Salvation depends upon it.
If you are not ſo Religious as 2 John 8.others, you ſhall not have ſo full a Reward as they; but if you be not ſtedfaſt in it, you ſhall have Gal. 6. 9. Prov. 1…. 18. Heb. 10. …5.none at all It is true, the Reward is both ſure and great, but it is promiſed to none but them that work, nor to any of them, unleſs they are unmoveable, and always abounding in it; the peny Luk. 9. 62.is for them, not that enter into the Vineyard, but for them that abide there until Night; and the Crown for them, not that ſtart well, but that run ſo, viz. not to the middle onelyonly, but to the end of the Race. And therefore you muſt be ſtedfaſt, and always abounding in Labour, if you would 1 Cor 15. ult.not labour in vain; and not (with the Iſraelites) ſtand ſtill, nor go Exod. 14. 13.back, but forward, if you would ſee the Salvation of God.
Every Grace adorns a Chriſtian, Perſeverance onelyonly crowns him.Rev. 2. 10.
Now, that you may
1. Conſider what the work of Religion is, before you engage in Luke 14. 28, 29, 30.it.
There is a Croſs to be found in the way of Religion, as well as a Crown at the end of it; and therefore if you unadviſedly enter upon it, without conſidering what it is, or what it may coſt you, you may meet with a difficulty that will make way for Apoſtaſie. A thing well reſolv'd is half done, but never well reſolv'd, unleſs firſt conſidered; and therefore this is the firſt thing you muſt do, fail in this, and you will fail in all.
If an Arithmetician miſtake in his firſt figure, the whole Account will be wrong.
2. Take not up a profeſſion of Religion to ſerve your worldly Intereſt or Advantage.
Sin upon no mans account whatſoever, (Calliſthenes would not pledge Alexander, to have need of Aeſculapius) nor be not Religious upon that ſcore onelyonly, (as Joaſh was, for Jehoiada's ſake, 2 Chron. 24. 17, 18.while he lived) for if that be all, your Religion is little worth, and you may as quickly loſe it, as find it; they that follow Chriſt for Nunc harum, nunc illarum partium nullifidus, as Tully of Ant.Loaves, will leave him when they are ſpent and gone; and they that are for any Religion (becauſe in faſhion) either are of none, or will eaſily be ſo.
It is better to be of no Religion, than of every one.
3. Beware of the leaſt degree of remiſneſs in Religion, either in Judgment or Affection.
A Gangreen goes on by degrees, (firſt, one part or Member is infected, and then another) and ſo does Apoſtacy; it begins in the Judgment, and if that diſeſteems Religion, the Affections will decline Voluntas ſequitur dictamen intellectus.and forſake it, the Affections follow the Judgment, and what that lightly approves of, the other will as coldly and indifferently receive.
He that is careleſs of little ſlips, is in danger of a fall.
4. Be much in the uſe and exerciſe of the publick and private Duties of Religion.
Theſe are (as one ſays) the Sphere of Grace, and in theſe conſiſts the life of Religion; and therefore, if nothing of them appear in your Life, or if you live in the neglect of them, or are negligent in them, your pretended Religion will ſoon vaniſh, and come to nothing.
If once you become formal in Devotion, you will quickly be any thing in Converſation.
5. Be eſtabliſhed in the Faith.
It is true, Fear is the Grace that keeps you in your ſtanding, (and Prov. 28. 14. 1 Cor. 10. 12. 2 Cor. 1. ult. Eph. 4. 4. Col. 2. 7.therefore, if you would never fall, you muſt ever fear,) but Faith is the Grace by which you ſtand, for it unites you to Chriſt, in whom you are preſerv'd; and therefore, be well rooted and grounded in it.
If you be carried away with 2 Tim. 4. 7. 1 Pet. 1. 5.every wind of Doctrine, you will at laſt be true and ſted faſt to none; but if you are eſtabliſhed in the Doctrine of Faith, and grow in the Grace of Faith; if you live the life of Faith, and keep the Doctrine of Faith, you will be ſafe; for if you keep the Faith, the Faith will keep you.