A Christians Walk and Work on Earth, Chapter 1

A Christians Walk and Work on Earth · Chapter 1

p. 1A Chriſtians Walk and Work on Earth, &c. CHAP. 1.

1. YOU muſt know that Man is the maſterpiece of the Worlds' Maker. God calls (as it were) a Counſel in Heaven, ſaying, Let us make man, Gen. 1. 26, Us, all us, the whole Wiſdom of the Trinity was exercis'd in the making of Man: The conſultation and deliberation therein plainly demonſtrates, that there was then the bringing forth of a piece of work of greateſt moment and importance; and therefore what is ſaid of Behemoth, He is the chief of the ways of God, Job 40. 19. may more eminently be ſaid of Man; he is the chiefeſt of the ways and of the works of God. The Sun, Moon, and Stars are but the work of Gods fingers, Pſal. 8. 3. But man is the work of his hands, Pſal. 139. 14, 15. Job 10. 3. 8. Hence David ſpeaking of Man, firſt wonders, p. 2and then ſpeaks, and when he hath done to ſpeak, he hath not done to wonder, Pſal. 8. 1. 9.

2. Every Creature of God is (indeed) a wonder, yea little Creatures (thoſe Decimoſexto's of the Creation) are great wonders, (as well as the great Behemoth, and other large Folio's thereof) for the infinite Wiſdom and Power of the Creator is manifeſt in couching up both life and motion in ſuch a little compaſs, as in Inſects, Flies, Ants, &c. But Man is the greateſt wonder, as having the excellency of all other Creatures in him: he is the abridgment of all wonders. You believe that God is a Spirit, and you ſee that the World is a Body: Man is an Epitome of both, 1. Of God, in reſpect of his Spirit. And 2. of the World in the compoſition of his Body; as if the great Jehovah (on purpoſe to ſet forth a plain mirrous of himſelf and his work) deſigned to bring into this one narrow compaſs of Man, both the infiniteneſs of his own nature, and the vaſtneſs of the whole world all together.

3. The ſoul of Man reſembles the circumference of Heaven, as being everywhere over the little world: his brain the Sun that gives light to this little world, and the ſenſes ſtand round about it as ſo many Stars: His heart repreſents the Earth in its Center: his liver is as the Sea from whence flows the blood in all its circulations: the like correſpondency (you p. 3may eaſily imagine) in all other parts too long to particularize. Hence is it that Tertullian calls the World a great Man, and Man a little world. Man (the Microcoſm) is Gods Text (as it were) and all other Creatures (in the Macrocoſm, or great world) are as ſo many plain Commentaries upon that dark Text.

4. You may learn a little further herein, (if you would have yet more particulars hereof) from this gloſs upon Mark 16. 15. Preach the Goſpel to every creature, is meant man only, as being the compendium of all Creatures. Stones have a being, but not life: Plants have a being and life, but not ſenſe: Beaſts have a being, life, and ſenſe, but they want underſtanding. Now Man (as being a compendious Index of Gods great Book in Folio) doth participate of a being with ſtones, of life with plants, of ſenſe with beaſts, and of underſtanding with Angels; and therefore is he moſt aptly called every creature, as having all their perfections in him.

5. Now the chief end why the Lord God put forth ſo much skill upon Man, in making him ſuch a curious piece, was, that Man ſhould ſerve his Maker. God raiſed up the ſtately Fabrick of the great World for Man (he did not bring Man into an empty houſe, but furniſhed it with all Creatures before he made him), and his maſter-piece Man he made for himſelf, and for his ſervice. This a Philoſopher had the right notion of, ſtileing Man the end p. 4of all in a Semi-circle, as all things were made for Man, and Man for God, and that Man might ſerve his Maker the better: he made him in his own likeneſs, that he might not only partake of the Excellencies of all things below, but of the Image of his Maker above alſo. Thus as one ſaid to his friend that deſired to ſee Athens, Viſo ſolone, vidiſti omnia, in ſeeing Solon, you ſee all; Athens was the Abridgment of all Greece, and Solon was the excellency of all Athens; ſo in ſeeing and knowing Man your ſelf, you ſee the quinteſſence of all things.

6. Solomon tells us, That God made all things for himſelf, Prov. 16. 4, for ſerving his Glory, and well he may; For, firſt, he hath none above him, he is higher than the higheſt. And, ſecondly, he is not capable of being puffed up with vain-glory, as we ſhould be in ſuch a caſe. Now he that made all things for himſelf, muſt needs make Man for himſelf, ſeeing Man is the beſt of all things. Indeed 'tis the only end of Man's Creation, ſeeing no other Creature is capable of a Religious ſerving of God as Man is. All other Creatures do hold out the Power, Wiſdom, and Goodneſs of God; but Man only can hold forth the Holineſs of God, and he only (of all other Creatures) is commanded to be holy, as God is holy: he muſt be holy in quality, though he cannot be ſo holy in equality.

7. Seeing then it is the law of the Creature, p. 5that we ſhould be holy, and that we ſhould ſerve God inſtantly night and day, Act. 26. 7. Bethink your ſelf, how every Creature obſerves the Law of their Creation: The birds make their neſts, and breed up their young: the beaſts make a ſcuffle for their paſture and ſodder: the fiſhes float up and down the waters for their livelihood: the trees, herbs, and flowers, all anſwering their Makers Law in their kind: the fire aſcending up to its Center with all its might, and the water deſcending haſtily down into the deep: the air, to fill up all vacuity under Heaven: the Sun, Moon, and Stars fulfilling (each) their courſes aſſigned them.

8. How then can you imagine, that the great Creator (who hath aſſigned to every thing in the world ſome particular end, and an inſtinct alſo that have a tendency to that end, and that continually) ſhould make Man (the moſt noble Creature, for whom all other things were made) in vain, as having no peculiar end proportionably appointed him to the true nobleneſs of his created quality? Undoubtedly, he is not made to play on the Earth, as Leviathan was made to play in the Sea, Pſal. 104. 26, nor to ſerve divers luſts, Tit. 3. 3, as debauched perſons do. The Heathen Seneca could ſay, Major ſum, & ad majora natus ſum, quam ut corporis mei ſim mancipium; I am greater, and am born to greater things, then that I ſhould be a mere ſlave and vaſſalage to the luſts of my fleſh.

p. 69. Therefore you muſt conclude, that there is ſome high and eminent ſervice allotted unto Man by his Maker, as the main object whereat he is to level all his aims and intentions wholly and continually, even all the days of his life: he muſt ſerve his Maker in holineſs (which is his duty to the firſt Table of the Decalogue) and in righteouſneſs (which is his duty to the ſecond Table thereof) before him all the days of his life, Luk. 1. 74, 75. This is your Homage and Fealty you owe to your great Lord; the Lords Rent you muſt pay to the Landlord of all your Mercies, both as to your being, and as to your well-being in the world. There muſt be a Reciprocation betwixt Relatives, as the Son owes a duty to his Father, from whom he had his being, and from whom he hath all things for his well-being: How much more doth the Creature owe a duty to his Creator, who is his heavenly Father, and to whom we ſhould not be undutiful, as the worſt of parents would not have their Children undutiful to them?

10. It neceſſarily follows then, that you muſt avouch the Lord to be your God, and to walk in his ways, and to keep his ſtatutes, and his commandments, and his judgments, and to hearken to his voice: If ever you do expect that the Lord ſhould avouch you for one of his Children, and of his peculiar people, Deut. 26. 17, 18. Hebr. [Hee Marta eth Jehovah], ſignifies, that you muſt promiſe on your part (as p. 7your Maker hath promiſed on his part), there is a mutual ſtipulation on both ſides: you want not Gods part: And will a man rob God of his part? Mal. 3. 8. You do truly avouch the Lord for your God, when you with higheſt eſtimation, moſt vigorous affections, and utmoſt endeavours, beſtow your ſelf upon him, and give up your name and heart to his bleſſed ſervice in faith and obedience, Iſa. 4. 4. 5. When God crys, Who is on my ſide? who? (as 2 King. 9. 32.) you muſt anſwer, I am the Lords, and ſubſcribe with your heart (as well as with your hand) unto the Lord, then may you hope for protection of him, and proviſion from him for both worlds, which be his part in the Covenant.

11. 'Tis a plain command, Prov. 3 6. In all your ways you muſt acknowledg God, that is, be evermore in the ſenſe of his preſence, and in the light of his countenance, and in ſerving your God (in your generation-work) ask counſel at his mouth, and aim at his glory in all your undertakings. This is the concluſion of the whole matter (both to anſwer the end of your Creation, and to attain a true happineſs at your end), Fear God, and keep his Commandments, Eccleſ. 12. 13. This is the totum hominis, the whole duty of Man, the abridgment of all the Bible; Fear God in Chriſt, fear his goodneſs, Hoſ. 3. 5, as well as his power, and keep his Commandments in an Evangelical obedience (you cannot now keep them in the p. 8legal way). This is the one thing needful, Luk. 10. 41, and 'tis the bonum hominis, the good of Man (as well as the whole of Man) to do juſtly, to love mercy, and to walk humbly with his God, Mic. 6. 8. 'Tis not only the good, but alſo the chiefeſt good of Man attainable in this life; to wit, Conformity to God, and Communion with God in the Duties of the firſt and ſecond Tables of the Law.

12. This whole and good duty of Man to God, hath commonly three Names. 1. Religion. 2. Godlineſs. 3. Chriſtianity. 1. 'Tis call'd Religion, [a Religando] from binding, as it is a ſacred bond that binds Man in his Duty to God. There is (indeed) the curſed bond of iniquity, Act. 8. 23, which binds the heart of Man to Sin and Satan. But that may ſeem needleſs, ſeeing Man's heart doth ſo naturally love the ſervice of ſin; and you do not find your heart ſo apt to ſlip from the ſervice of Satan (ſo leſs need of this bond of iniquity), as you are apt to ſlip from the ſervice of God. As therefore you cannot love the ſervice of God, unleſs it be ſupernaturally given you; ſo a Religious principle muſt both bring you near to (who in the fallen nature are afar of, from God, Eph. 2. 13.) Pſal 73. ult. But alſo muſt bind your ſhppery heart faſt to God, that you may be Gods bundle, tyed up on Earth, to be carried up to Heaven. Religion is the girding up of the loins of your mind, Luk. 12. 35. 1 Pet. 1. 13: and he that is p. 9thus ungirt, is certainly (according to the Proverb) unbleſt alſo.

13. There is, 1. A Natural Religion whereby Man faſhions his thoughts, words, and deeds according to the light and law of Nature; hereby alſo he hath a good or a bad opinion of himſelf, according to the Conformity or Inconformity to Natures light and law. And the more that the underſtanding of Man is enlightned, the ſtronger is the obligation (or bond) to all duties of this Natural Religion. But alas, ſuch darkneſs hath befallen the Gentile Natural Religion, that they have made Gods of men; and when they have ſo done, brings down thoſe Gods to play the men in murders, theſts, and rapes, as their own Poets are not aſhamed to tell us. 2. There is the Jewiſh-Religion, which binds them to conform to all thoſe Laws (Moral, Judicial, and Ceremonial) and to obſerve them according to the intention of the lawgiver, and to judg of themſelves by their having or wanting Conformity to thoſe Laws. 3. The Turkiſh-Religion (in a word) makes ſenſuality the beſt happineſs, and therefore to be abhorred by all that love Holineſs.

14. (4.) The Popiſh-Religion (which is almoſt as bad as the Mahometaniſm, or the Turkiſh, as Opander in his Epitom 12. Centur. pag. 275. large quarto ſheweth) by its Doctrine of Merit and Supererogation, &c ſets up Man, and not God, yea makes God a debtor p. 8duplicate page p. 9duplicate page p. 10to Man; to ſay nothing how it is pompous and fleſh pleaſing, allowing of equivocations, of buying and ſelling of pardons; how it relies on the Infallibility of wicked Popes, it hoodwinks the Laity, it worſhips ſtocks and ſtones, it overthrows Chriſts Humanity by giving to it ubiquity; it deſtroys Chriſt's Satisfaction by purgatory and perfection, it befools Temporal Princes, it denies aſſurance, it tolerates open ſtews, it damns all Infants that dye unbaptized, and much more of the ſame bran, therefore it is not obligatory, or binding to you (as the word Religion ſignifies) being a mere cento of Judaiſm and Heatheniſm, and a compoſition of lying Doctrines: 'Tis Divine Truth, and not Humane Error that binds the conſcience.

15. (1) There is the Proteſtant-Religion, which truly abaſes Man, and exalts God. Thoſe be the two Properties of the true Religion, and ſuch as do not ſo, are always to be ſuſpected for falſe Religions. This laſt teaches us, that a man, being united by faith to Chriſt, believes in him both for Satisfaction and Salvation, though he come ſhort of Gods Glory and his own Duty, hoping to be ſaved by the Righteouſneſs of Chriſt, and not by any Righteouſneſs of his own: It holds out reconcilement to God, and communion with God as the end, and the Covenant of Grace as the means to that end. Thus doth it bind God and Man together after the great breach by p. 11the fall; yea, it binds Man to God, after his breaking from God, and teaches him rightly to worſhip God the Father, Son, and Holy Ghoſt, according to the holy Scriptures.

16. There is but one true Religion that is binding to your ſoul: Diverſity of Religion is againſt the Eſſence of God, which is but one; there is but one Truth, one true Religion that hath life and power in it, all other are but carcaſſes, yea ſpectrum's and phantaſms. You muſt know, every difference in opinion makes not up a falſe and a differing Religion: Thoſe that agree together in fundamentals, cannot be ſaid to be of different Religions: there may be a ruffling the Fringe in circumſtantials, where there is no rending the garment in ſubſtantials. Abraham and Lot may take ſeveral ways, yet be brethren ſtill, yea, and be ready too to reſcue each other from the common Enemy.

17. Plato bleſſed God for three things 1. That he was made a man, and not a beaſt. 2. That he was a Gracian, and not a Barbarian, 3. That he was a Philoſopher, and not a Ruſtick. You may add to this God-bleſſing work, not only that you are born in a Region of Religion (the land of Goſhen, and valley of Viſion), but that you are acquainted alſo with the power of it in your own heart: For, 1. Religion is the beauty and bulwark of your Nation; 'tis to it, what the Palladium was to Trey, which could never be deſtroyed, ſo long p. 12as they poſſeſſed it: 'Tis as Sampſons lock, which while he retains, he retains his ſtrength alſo, and is unconquerable: therefore as the Gracians firſt ſtole away that Image of Pallas from Troy, and then deſtroy'd it: and as the Philiſtines cut Sampſons lock, and then conquer'd him; So the Enemy of Truth would rob our Nation of Religion (which is its muniment, as well as its ornament, Zeph. 2. 5.) and then deſtroy it. Religion is our (turris a tuendo) a Tower of defence, Iſa. 5. 2, which is a Fort Royal againſt all Invaders. So long as the Tabernacle ſtood in Shiloh, the Kingdom flouriſhed, and there were no Ichabods in it, but the Canaanites were ſubdued before them, Joſh. 18. 1, &c. as if the ſtability of the Tabernacle, had given ſtability to the Kingdom: The fall of the Tabernacle, was the fall of the Kingdom, Pſal. 78. 60, 61, 62; and that tribe periſhed firſt, that loſt the tabernacle firſt, ver. 67. Sion was double-top'd, on the one hill ſtood the Temple, and on the other the Pallace of the King, as if the latter had its luſtre and ſafety from the former; that Nation that hath God nigh them (in Religion) is a great Nation, Deut. 4. 7; and deſolate Nations may ſay, as Mary ſaid in another caſe, Oh Religion, if thou had been here, our Nation had not dyed nor been deſtroyed. Though every ſhower (on our land) were a ſhower of gold, every ſtone in it a pearl, every beggar therein an honourable Senator, every fool as wife as Solomon, every p. 13weakling as ſtrong as Sampſon; yet wealth, honour, ſtrength, and wiſdom, yea all is gone, when this Ark (Religion) is gone: you may then ſing a doleful lamentation (with Phineha's wife, 1 Sam. 4. 21.) the Glory is gone from England; Oh you would not live to ſee Religion dye, better you dead and gone (a hundred times) than Religion be dead and gone.

18. Religion, to wit, in the power of it, gives both a Relative and a real worth to your ſelf in particular, as it gives beauty and ſafety to your Nation in General. 1. Real worth, it makes you of Gods treaſure, Exod. 19. 5. of Gods jewels, Mal. 3. 17, whereof the world is not worthy, Heb. 11. 31. This makes you of the Blood Royal of Heaven, not only in Alliance, but in Union, though never ſo poor in the world. 2. Relative-worth; this makes you more excellent than your neighbour, (though never ſo great and honourable, if irreligious), Prov. 12. 26. Hereby Abraham was a Prince among the Hittites, Gen 23. 6. When others are in Scripture call'd vile, you are precious; others chaff, you wheat; others reprobate ſilver, you refined gold; others briars and thorns, you a noble vine, though your condition be never ſo mean in the world: A living dog (in this ſenſe) is better than a dead lyon, Eccleſ. 9. 4. The Jews ſay, Thoſe ſeventy ſouls that went down to Egypt with Jacob, were of more worth to God, than p. 14all the ſeventy Nations that were in the world beſides: They are the excellent of the earth, Pſal. 16. 3. better Gentlemen (as the word foreign ſignifies), Act. 17. 11. truly honourable, Iſa. 43. 2, 3. the very Chariots and horſemen of Iſrael. One religious man ſaves a land, Zech. 12. 5. Job 22. ult. Jer. 5. 1. And if God could have but found ten righteous and religious perſons in five wicked Cities, he would not have deſtroyed them: 'Tis remarkable, Abraham leſt begging, before God left baiting, he might poſſibly have brought God to a lower number, yea, if but one in Jeruſalem, Jer. 5. 1. he would have ſaved it.

19. You muſt therefore put an high eſtimation on Religion: 'tis the field wherein the pearl of great price lyeth, and you are a wiſe merchant if you purchaſe that field, Matth. 13. 44, 45. Whatever it coſt you, you cannot pay too dear for this gold, nay, for this that is better than gold, yea, than the fineſt gold, Job 28. 15. five ſeveral ſorts of gold are there mentioned, intimating, if there be one ſort of gold finer than another (as indeed there is), yet the fineſt thereof is not comparable to this heavenly wiſdom, yea, 'tis more precious than Rubies, Prov. 3. 13. & 8. 10, 11. Solomon (by his advantage of ſublime wealth and wiſdom) had even ranſacked the whole Creation, to find out the moſt exquiſite excellency of all created beings, yet he proclaims the vanity and inſufficiency of them all, and prefers this above p. 15them all; and Paul (that great trader by ſea and land, 2 Cor. 11. 23, 25, 26.) counts all but dung and droſs, yea dogs-meat (as the word foreign quaſi foreign ſignifies), Phil. 3. 8. in compariſon of the unſearchable riches of Chriſt, Eph. 3. 8. If the mountains of the earth were all pearl, and the might rocks thereof were Rubies, yea, if the whole Globe of the Earth were one ſparkling Diamond; yet all this could not be weighed againſt the worth of Godlineſs; one grain of grace is better than all the vaſt Entrado's of Spain, then the gold of Ophir, yea, than all the riches of both Indies: 'tis better to be rich in faith, than in gold, and a man with a gold-ring is not comparable to a man with a gracious heart, faith is more precious than gold, 1 Pet. 1. 7, & 3, 3, 4. Gold is indeed the King of mettals, and outſhines them all on Earth, (as the Sun outſhines all the Stars in Heaven), yet is it but the ſhadow of this ſpiritual thing, Zech. 4. 12. Exod. 25. 17. Cant. 5. 11. Revel. 21. 18. Now there muſt be more worth in the ſubſtance, than in the ſhadow; therefore do not think you make a bad bargain, though you part with all your treaſure, to purchaſe this field of treaſure.

20. In a word. (1) 'Tis your beſt inheritance, that hath moſt ſatisfaction, and moſt duration in it; and therefore muſt you ſay with Naboth, God forbid I ſhould part with my inheritance, 1 Kings 21. 3. 'Tis juſt ſo much the p. 16beſt of bleſſings, as much as God is the beſt of beings, hold it then as your life. (2) 'Tis your beſt friend, that will not only abide with you in this world, (for there are no bankrupts herein that ever truly received its power), but 'twill alſo accompany you into a better world, Rev. 14. 13. Your firſt friend (Riches) cannot do ſo, though deſired, that can only give ſomething towards the journey, to wit, a windingſheet, and a Coſfin; your ſecond friend (Relations) can only bring you a little on the way, to wit, accompany you to the grave. But this third and beſt friend (Religion) will go along with you to your journeys-end, and ſtand before the Lord, as being recorded in Gods Book of Remembrance. (3) 'Tis your beſt teacher, teaching you, (1) to own the Lord, as your right owner and true proprietary; you had not your being from your ſelf, but from the firſt of beings, and ſo your being muſt be for God, as it was from God: you are not your own, 1 Cor. 6. 20; but you are his, not only by Creation, but alſo by choice, purchaſe, and conqueſt. 2. To acknowledg him your juſt governour, 'tis meet the Artificer ſhould govern his own workmanſhip, however he deal with you; and he is too kind to do you harm, and too juſt to do you wrong. 3. To avouch him your beſt benefactor, more than a friend, a maſter, a father, or a husband, yea, a God that gives you a being and wellbeing too; Oh, cry with David, The God of p. 17my mercy, Pſal. 59. 10. Therefore Religion muſt be your buſineſs, all other things but your by-buſines. Ariſtotle ſtudied Philoſophy as his foreign in the morning; Eloquence (as his foreign in the evening only. No concern like Salvation of the Soul.

21. The ſecond Name is Godlineſs, this hath life and power in it. There may be many carcaſes and forms of Religion, but there is but one life, one power; ther is a forme of knowledg, Rom. 2. 20. and a forme of godlineſs, 2 Tim. 3. 5. yet both may want the power: you may live by a forme, but you cannot die by a forme. Tis the power of godlineſs that is godlineſs indeed. Godlineſs quaſi Godlikeneſs, it makes you like God (as ungodlineſs makes you unlike God) holy as he is holy, 1 Pet. 1. 15, 16.

22. As Godlineſs is the recovery of the Image and likeneſs of God, which man loſt by ungodlineſs (in eating the forbidden fruit:) So 'tis the whole frame of grace ſpreading (like bleſſed leven) over all the three meaſures of meal (not only the underſtanding, will and memory, but alſo the Body, Soul and Spirit) Matth. 13. 33. 1 Theſ. 5. 23. through the gracious overſhadowings of the holy Ghoſt. Godlineſs is (as it were) God manifeſt in the Fleſh: 1 Tim. 3. 16. as God was manifeſt in the fleſh of his Son (foreign) bodily, Col. 2. 9. Joh. 1. 14. So God is manifeſt in the p. 18Fleſh of his Saints (foreign) Spiritually, as the Father, Son, and Holy Ghoſt are (all) ſaid to take up their abode, and to live, to dwell, to tabernacle and to temple in them: Joh. 14. 23. & 17. 23. Gal. 2. 20. Eph. 3. 17. Revel. 21. 3. 1 Cor. 6. 19. Rom. 8. 11, &c.

23. Godlineſs is a compound of all the graces of the Spirit, as ſo many Ingredients to the making up of this bleſſed Compoſition: 'tis the life and exerciſe of every grace, of faith and love, of joy, peace and praiſe, of Selfdenial and devotion, of patience and obedience, of hope and perſeverance. It containes in it your truſting in God, your worſhipping of God, and your obedience to God; yea laſtly, your very Victory and Triumph over all your Enemies, the fleſh, the World and the Devil: Godlineſs therefore muſt be the main thing that you muſt look for and labour after, as 'tis the main thing that God looks after, Pſal. 14. 2. God looked down from Heaven, what for? Not to ſee how fair, how ſtrong, how Rich, how great, how Honourable Men were, but how good, how godly, how Righteous, how Religious they were.

24. Hence Solomon tells you, that wiſdom is the principal thing, and with all your getting you muſt get it principally, Prov. 4. 7. and one greater than Solomon (even your bleſſed Saviour) bids you, Seek firſt the Kingdom p. 19of God, and all other things ſhall be added unto you, (as paper and pack-threed are caſt into the bargain) Matth. 6. 33. Godlineſs is the Sublimeſt wiſdom, 'tis wiſdom that is from above, Jam. 3. 17. and the fear of God is the beginning of this wiſdom, Pſal. 111. laſt. Deut. 4. 6. Yea 'tis not only the beginning of it, but 'tis alſo the middle and the ending thereof too. Say the world what it will, Godlineſs is the greateſt gain, 1 Tim. 6. 6. and brings a great deal of gain with it beſides it ſelf, though it ſelf be great gain. Godlineſs is great gain of it ſelf, though no more be gained but it ſelf, having the promiſes of both lives annexed to it. 1 Tim. 4. 8. 'Tis a fat land, and fruitful of all ſorts of bleſſings, at its gates are all manner of pleaſant fruits laid up for thoſe that do inhabit it, Cant. 7. laſt. 'Tis a tree of life on which do grow Temporal, Spiritual and Eternal bleſſings, and you may count all the Stars ſooner than all the mercies that come flying upon the wings of Godlineſs.

25. Yea Godlineſs is not only great gain, but 'tis better than gain, for you cannot carry your gain, 1 Tim. 6. 7. out of the World, but you may your Godlineſs, and your works (of Piety) ſhall follow you into a better world, Revel. 14. 13. beſides Godlineſs is ſuch a bleſſed thing in it ſelf, that it is a reward to it ſelf: in, (as well as for) keeping Gods commandments p. 20there is great Reward, Pſal. 19. 11. therefore look upon it as not only your duty but alſo your priviledg, not only your work but your reward too. Wickedneſs is a puniſhment to it ſelf in the many Cordoliums and heartquakes that do attend it; but Oh the peace and pleaſantneſs that is found in the pathes of Divine wiſdom, Prov. 3. 17. a ſweet tranquillity of mind doth always attend upon a Godly life.

26. You may aske all thoſe bleſſed ſpies which the Lord hath ſent to ſpie out this Land of Godlineſs, as they did the Land of Canaan, Numb. 13. 17, 18, 19, 20, 27. they can tell you that the Land is a good Land, a fat (not a lean) Land, a land that floweth with Milk and Honey, and they can ſhew you ſome of thoſe bleſſed cluſters of Canaans grapes, ſaying this is the fruit of the land. The plagues of the Lord fall upon thoſe that bring an evil report upon this good land, Numb. 13. 32. with 14. 37. The Apoſtle tells you that Godlineſs is profitable unto all things. The Babylonians (faith Plutarch) make 360 commodities of the Palm Tree, but there is a (foreign) a thouſand benefits to be got by godlineſs: Riches, Honours, Delights, Pleaſures, life and length of days; Seed and poſterity are all entailed upon godlineſs, Prov. 3. 15, 16. Oh who would not then turn Spiritual purchaſer, and with all his gettings get p. 21Godlineſs (with any pains, and for any price) the leaſt dram whereof is ſaving, and ſo better worth then the Riches of both Indies.

27. They bring up an evil Report upon this good land that ſlanderouſly ſay, Godlineſs doth beggar Men: whereas 'tis more truly ſaid that ungodlineſs doth begger Men. That this contrary is the truth; the Vales of Godlineſs are above the wages of wickedneſs, the gleanings of the former is above the whole Vintage of the latter; do but look into the world and you may behold many fair Eſtates have been melted away by Whoredom, Idleneſs, Pride and Drunkenneſs. Such ungodly wretches are doubly undone by their own ungodlineſs, they are undone in this life, and undone in the life to come; while the little that a godly Man hath (by a ſpecial bleſſing of God upon his godlineſs) doth encreaſe to a thouſand, Pſal. 37. 16. Abraham, Job, David, and others were richer than any; and ſo might Men be now, If they could (or would) be as godly as they were. They ſought godlineſs and Gods Kingdom firſt, and therefore other things ſought them: and ſo they would do us, would we or could we but run the ſame method. They did not read Gods truth backward, making Earth their Throne and Heaven their footſtool, as the Heathens, Vertue after Money: Philoſophy teaches to ſeek firſt (bona Animi) the good of the Soul; and Divinity, p. 22(Regnum Dei) the Kingdom of God; then the over-plus ſhall be added as the wiſe God Judges meet: the Proverb of blind Popery ſhall ſhame thoſe ſlaunderers, Meat and Mattens never hinders thrift.

28. Another evil report upon godlineſs is, that it deſtroys all mirth, delight and pleaſure: alas Swine think that ſheep have no paſture, becauſe they feed not upon draff as they do. So the wicked World accounts godlineſs a Melancholy fancy; Whereas the way of it is a way of pleaſantneſs, Prov. 3. 17. And its paths are paved with peace: righteouſneſs hath not only peace, but alſo Joy in the holy Ghoſt, Rom. 14. 17. God doth not grudge nor envie our delights and pleaſures, only he would not have them ſenſual; he allows to have pleaſure, but he would not have us live in pleaſure, Jam. 5. 5. You may take delights, but delights may not take you: you may be merry, but you muſt not be mad, Mirth is not forbidden any further then is Inconſiſtent with your Eternal good; Godlineſs doth not aboliſh it, but rectify it: Religio eſt loeta, non diſſoluta, 'tis a pleaſant not a looſe thing. God would not have our Iſaac (or laughter, or Joy, or delight) to be ſacrificed; tis only the Ram that muſt be ſlain and offer'd up to God, thoſe rank and rammiſh delights in worldly vanity and villany (quorum gaudia Crimen habent) wherein the Devil is our play fellow.

p. 2329. The third evil Report Men bring up againſt godlineſs, is, that it ſhortens a Mans life by the practice of mortification, ſelf-denyal, and abſtinence from worldly comforts. Cujus contrarium Verum eſt. The quite contrary (you may be ſure) is the very truth, for 'tis not Piety but Impiety that ſhortens the life of Man. Temperance is the grand preſervative of health, and Intemperance is notoriouſly deſtructive to life, as the Book of nature teacheth you: moreover, the Book of Scripture further aſſures you, that length of days is promiſed to godlineſs. Deut. 6. 2. & 30, 19, 20. Pſal. 34. 12, 13, 14. Prov. 2. 21, 22. & 3. 16, 22. 4. But the ungodly ſhall not live out half their days, Pſal. 55. laſt. Nether can you think it probable that ſo good a Landlord as God is, ſhould thruſt thoſe Tenants out of their dwellings, that payeth their Rent ſo duly and daily: No, God will powre out his Indignation upon ſuch Perſons and Families as Call not upon his Name, Jerem. 10. 25. the non payment of this Lords Rent of prayer doth (as it were) uncover the Roof for Gods Curſe to be rained down upon Mens Tables, Beds, Enterprizes, All.

30. A fourth ſlaunder put upon Godlineſs, is that it makes Parents negligent and careleſs in providing for their Children: Whereas in truth, ſuch proviſion for Children as is not according to godlineſs, is (as Jacob ſaid to his p. 24Mother) a laying up a Curſe for them, and not a bleſſing, how many ungodly Parents leaves Jobs Legacy to their Children, in laying up Iniquity for them (as well as Inheritances) Job. 21. 19, when God puniſhes the Sins of Fathers upon the Children, as 2 Sam. 3. 29. Joab muſt have the honour of a General, with a Vengeance to him and his: And Gehazi muſt have ſeven hundred and fifty Pound to buy land withal, and with a Vengeance too to him and his, 2 Kin. 5, 23, 27. And ſurely they are mad Parents that will damn their own Souls, in providing only for their Childrens bodies: on the other hand Godly Parents lay up a ſtock of prayers for their Children, of wraſtling with God, that no one Chip of the old blocks ſhould become ſewel to everlaſting burnings; and they are the Travel of ſome Mothers Souls, as they had been (at their births) the Travel of their bodies: beſides, the rule of Godlineſs teaches Parents to lay up for their Children, 2 Cor. 12. 14. Jacob could ſay, [and when ſhall I provide for my own Houſe alſo] Gen. 30. 30, and they are worſe than Infidels that do not, 1 Tim. 5. 8, yet dare not turn ſtones into Bread, at the Devils bidding, for them, but what God gives, leaves it them with a bleſſing.

31. A fifth ſlaunder put upon it, is, that it looſeth friends: whereas indeed it gaineth Friends, making Enemies to become Friends, p. 25when your ways pleaſe the Lord. Prov. 16. 7, as Jacobs did, when Laban purſued him with one Troop, and Eſau affronted him with another; yet God ſo wrought for his godly Servant, that he had peace with both, and a kiſs from both; you need not to fear Men, if you be in league with God.

In a word, Godlineſs is (6ly.) ſlaundered, as the way to be deſpiſed, whereas riches and honor are in its left hand, Pro. 3. 16, as length of days (in eternal happineſs) is in her Right. Godlineſs may better ſay to us then Balak to Balaam, come and I will promote thee to great Honor this ſhould be a Cogent Argument. It did no leſs to Joſeph, David, &c. Such as honour God (in ways of Godlineſs) God will (undoubtedly) honour them either here or hereafter or both, 1 Sam. 2. 30.

32. The third name that is uſually given to that ſervice which Man doth owe to God, (as his Servant,) is Chriſtianity, which hath not only a reſpect to God the Creator, but alſo to Chriſt the Redeemer; it being a ſincere Imitation of the Holineſs of Chriſt according to your power. This is that which muſt devote you and dedicate you to Chriſt, and make you Imitate the Holy life which your Lord did lead upon Earth: all that look for Salvation by Chriſt muſt purify themſelves as he is pure, 1 Joh. 3. 3. you cannot be a Chriſtian, unleſs you comport and conform to p. 26that Purity and Holineſs that was in Chriſt: you muſt learn of the Holy Child Jeſus, to be Holy in all manner of Converſation, and though you cannot take ſuch long ſtrides in ways of Holineſs as he did, though you cannot do what you ought, yet you ought to do what you can, (as 1 Sam. 28. 2.) Say you to God (as David to the King) thou ſhalt ſurely know what thy Servant can do: your Holineſs muſt be like to Chriſts in quality or kind, though it cannot be in (Equality) or Meaſure.

33. This is that which gave the Honourable Name of Chriſtians firſt at Antioch, Act. 11. 26, which Name was given by Divine direction (as the word foreign) ſignifies, warned of God. So the ſame word is Rendred, Heb. 11. 7. for the Divine Oracle had promiſed to give a new Name to the Saints, Iſa. 62. 2. & 65. 15. here it was accompliſhed, to wit, at Antioch, ſo much Honour had this City, that from thence Chriſt ſpreads his Banner, that it might appear to the World, that he had a people that would own him, and that would glory to be called by his Sacred Name, who were call'd Nazarens before, Act. 24. 5, which were certain Hereticks that jumbled Chriſt and Moſes together, Baptiſme and Circumciſion (as now ſome do the ſeventh day and the Lords day) to bring the greater diſgrace upon the Chriſtian Religion, Godwin p. 27Hebr. Antiqu. Pag. 39, 40. Hence 'tis thought that the Church at Antioch, (being Divinely directed) in deteſtation of this New-bred Hereſy, (faſtened upon them by the Name of Nazarens) forſook that Name, and called themſelves Chriſtians. Junius in paralel. Lib. 1, 8.

34. Then was the partition-wall thrown down, and the dividing Names of Jew and Gentile ended in this New and Honourable Name, which before was promiſed to Sion, as above. There was a Coalition of Jew and Gentile into one Church, and (by Conſequence) an abrogation of the differing Names. Hence this common Name was given to both (believing in Chriſt) by God himſelf according to his promiſe; but Oh what a ſhameful thing it is, that this New and Honourable Name ſhould be at this day a Name of Reproach, amongſt the Papiſts in Rome and Italy, by whom it is uſually abuſed to ſignify a fool or a dolt; as Dr. Eulke on Act. 11. in his Annotations upon the Rhem. Teſtam.) plainly proveth out of their own Authors: Thus thoſe ſame, who have changed Gods glory into their own ſhame (as to things) in their Superſtition and Idolatry, have done no leſs (as to Names) in their ignorance and debauchery, by a righteous Judgment of God upon them, 2 Theſ. 2. 11.

p. 2835. But you muſt know that a Worthie Title is put upon you, an Honourable Name is given to you in your becoming and being a Chriſtian, (which ſignifies the Anointed of the Lord) even the ſacred Name of Chriſt (of whom the whole family in Heaven and Earth is named, Eph. 3. 15,) is called upon you: A name that will honour you, if you honour it, and that will highly exalt you, if you exalt it. Auſtin tells of one who had a Crown ſet upon his head, conſiſting indeed of many Crowns, (as he was an Emperour) yet he made not all this the Crown of his rejoycing; but prefer'd this as a greater Crown, that the name of Chriſt was called upon him; this he accounted his greater honor: and the Title to Pſalm. 118. ſhews you, that David accounted it a greater honour to be the ſervant of the Lord, than to be the King of Iſrael. The higheſt Title or name upon the Earth is nothing to this, no though it ſhould endure ſo long as the Earth endures, here's Eternity of Honour, and ſuch an Honour, as reaches from Earth to Heaven.

36. The great difficulty you will find is to Anſwer this Name, to honour and exalt this Name, that it may honour and exalt you: 'tis an eaſy matter to be a Chriſtian in name, but to be a Chriſtian indeed there's the difficulty; to have our natures to Anſwer our p. 29name (as to have ſelf to crucify ſelf) is no eaſy work, if you be but almoſt a Chriſtian, as Agrippa, you ſhall be but almoſt happy too. You will not find it eaſy to offer an holy violence upon your ſelf, even to the plucking out of your right Eye, and the cutting off of your right Hand. Yet this you muſt do, if you will Anſwer your name, and be a Chriſtian (indeed) and enter in at the ſtrait gate by an holy violence, your heart is Weak, Ezek. 16. 30, as well as your hand; and no leſs than the mighty hand of God can enable you for this mighty Work.

37. Therefore I muſt tell you, the Holy Scripture owns none to be Chriſtians but ſuch as be according to Chriſt, and as the Anointed of the Lord: there is a powerful influence in true Chriſtianity, that muſt ſpread it ſelf over three things. 1. Over your Conſcience, Heb. 13. 18, and therefore there muſt be the anſwer of a good Conſcience, 1 Pet. 3. 21. 2. Over your Communication, Prov. 10. 20. your Tongue muſt be as choice Silver having a good Sound, by a tincture of the Spirit of Chriſt upon it. And 3. over your Converſation, Eph. 4. 1. you muſt be of a Chriſt-like Converſation walking worthy of that high calling, Phil. 4. 13.