Things Worth Thinking on, Century 1
I. Century.
1. HOly things are too good, and ſinful things are too bad, to be laught at: for all that's holy requires Reverence, and all ſin (if it be our own) calls for our Repentance; and if but other mens, it calls for our Sorrow, Pſal. 119.136. Phil. 3.18, 19. So that we muſt not play with ſacred, nor ſport with ſinful things, Eph. 5.3, 4.
2 'Tis a poor thing, and 'twill afford but cold comfort, to have Religion enough to ſave, and (it may be) to advance our Credits; yet not enough to ſave our Souls: to have a name to live, and yet be dead, Rev. 3.2.
3 The true Religion will never ſave that man who is not true, but falſe, whether in or to that Religion. 'Tis not enough to be Orthodox, if we be not honeſt; nor to hold the Truth, if we hold it in unrighteouſneſs. Hypocriſie or Apoſtacy will ruine Proteſtants, as Infidelity doth ruine Turks, Rom. 1.18. Heb. 10.38, 39.
4 Alaſs! How prone are ſome to think of, and wiſh to do that evill, which they dare not, and (it may be) cannot do: ſo that they are ſinners i… heart and affection, though not in act and converſation, Math. 5.28.
5 Whoſoever loves and makes or tells a lye, witneſſeth this to be a truth, viz. that he fears not God, but is afraid of man, Rev. 21.8. with 22.15.
6 Reaſon cannot ſhew it ſelf more reaſonable, than to leave reaſoning a…out matters which are above Reaſon, Rom. 9.19, 20. and Wiſd. 12.12.
7 He that lets the Sun go down upon his wrath, and goes angry to bed, …s like to have the Devil for his bed-…ellow, Eph. 4.26, 27.
8 Troubles in the fleſh (though ſanctified) are troubles, Heb. 12.11. even ſweet Bryar and holy Thiſtle have their Prickles.
9 Proſperity was one of the bleſſings of the Old Teſtament, and Affliction is one of the bleſſings of the New, Mark 10.30.
10 They who ſerve God as God would not be ſerved, and glorifie him not as God, may and will be rewarded as they would not be rewarded, Rom. 1.21,—24. Iſa. 29.13, 14.
11 A meek and quiet behaviour may commend us in the ſight of men, but a meek and quiet ſpirit will commend us in the ſight of God, 1 Pet. 3.4.
12 As we ſhould wiſh men, and exhort them to be more moral than they are, ſo we ſhould wiſh that they were, and endeavour that they may be more than moral: for though a moral man may ſeem too good to go to Hell, yet if not godly (which is by being in Chriſt Jeſus) he will not be found good enough to go to Heaven, Acts. 26.28, 29. Mark 10.21. and 12.3, 4.
13 A Chriſtian ſhould not be ſecure, when he is ſafe, nor afraid when he is in danger; but diſtruſt himſelf, and truſt in God alwayes, Prov. 3.5, 6.
14 Though a man may be hated, wronged, plundered and perſecuted, yet he is never undone, if he be not damned, Math. 10.28.
15 'Tis worſe for a man to be like a Beaſt, than if he had been a Beaſt, (as to be laſcivious like a Goat, than to be a Goat) for what's natural and innocent in the Beaſt, is ſinful in the Man: Oh, but how much worſe is it, when Man is worſe than a Beaſt! Iſa. 1.3.
16 Of all Fools, a Fool in honour looks moſt unlike a man, for he is like the Beaſt that periſheth, Pſal. 49.20.
17. An open hand is the Emblem and Argument of a ſoft and tender heart, as a ſhut or cloſe-ſiſted hand is the Emblem and Argument of an hard, i. e. an uncharitable and covetous heart, Deut. 15.7.
18 They are the ſoreſt puniſhments, that are made of ſins, as an hardned heart, which is the puniſhment of an hard heart, as 'twas in Pharaoh: and being given up, which is the puniſhment of them who give themſelves up to ſin, Rom. 1.24, 26, 28. Eph. 4.18, 19.
19 The hearts of men are ſo out of frame, that mending will not ſerve the turn; they muſt be new made, or they will never be good, Ezek. 36.26.
20 The ſins of thoſe who are ours, may quickly be our ſins; for where the Relation is nearer, the Contagion is quicker, and the Infection ſtronger. As Deut 13.6. Exod. 34.15, 16.
21 To meet with that evil we lookt not for, will be as troubleſome, as to miſs that good we did look for: to go to Hell, which few men, as not to go to Heaven, which moſt men think they ſhall, Jer. 14.19. Math. 24.50.
22 No man errs more than he that ſaith he cannot erre; as no man lyes more, than he that ſaith he never lyed. If we ſay we have no ſin, we deceive (and yet confute) our ſelves, for we ſin in ſaying ſo, 1 John 1.8. and do not only lye our ſelves, but make God a Lyar, who is the Truth, and cannot lye, 1 John 1.10. So that they who pretend to infallibility and perfection, are (in not being ſo) a contradiction to God and themſelves.
23 They ſhould hear the prayers of the poor, who would have God hear theirs, Pſal. 41.1, 2. And as they ſhould give to others, who would have God give to them; ſo they ſhould forgive others, as they would God ſhould forgive them, Math. 18.21, — 35. Math. 6.14, 15.
24 Dead Trading on Earth calls on men to Trade for life in Heaven; and of all Trades or Merchandiſe, none like that of godlineſs, if well followed, for 'tis not only great gain at preſent, but for Eternity, 1 Tim. 4.7, 8. & 6.6.
25 They who act againſt their light and Conſcience, are like to loſe their Light, and make ſhipwrack of their Conſcience, 1 Tim. 1.19. and Rom. 1.21. John 9.39.
26 'Tis beſt to depend on him, who is abſolutely independent, i. e. God, 1 Tim. 6.17.
27 None but holy ones ſhall ſee the Holy One; ſo God is called, and without holineſs none ſhall ſee God, Heb. 12.14.
28 An hypocrite is one of the worſt of ſinners, and will have one of the worſt of puniſhments. Fained ſanctity is double iniquity; and he like the Firſt-born and Eldeſt Son of the Devil will have (as it ſeems) a double portion in Hell, Mat. 24.51. not only Hell, but the Damnation of Hell, Mat. 23.33.
29 Be not envious; for 'tis not only one of the worſt Diſeaſes of the Eye, an evil eye, but 'tis to be like the Devil, who is the evil one, and the envious one: So that thou wilt be alwayes troubled with ſore eyes, even with the ſore and torment of the Devil; and with ſuch eyes thou canſt never look upon God, nor look up to God, Pſal. 37. Pſal. 73.
30 Solitarineſs (and living alone out of ſociety) is a ſly enemy, for it moſt ſeparates a man, not only from receiving, but doing good, which is one of the great ends of a mans coming into the World, Eccl. 4.9,—12. Beſide, the mind of man beſt knows its good or evil by practiſe; Speculation is leaſt acquainted with it: and avoyding of company doth but make the paſſions more violent, when they meet with fit Subjects.
30 A mans happineſs or miſery is not ſo much from his condition as from his mind. Some men have a Fortune ſufficient to give content, but are not content with a ſufficient fortune, Job 20.22. Eccleſ. 5.10. and there are others, who though they have but little, yet want nothing, having learned in all eſtates to be content, Luke 22.35. Phil. 4.11.
31 All is but Lip-wiſdome that wants experience, and 'tis but Knowledge falſly ſo called: What is't to have religion in our books or heads, or tongues, if not in our hearts? 'tis nothing but a form of Knowledge, Rom. 2.20. which reacheth no further than a forme of godlineſs: The excellency of the knowledge of Chriſt, is to know him in union, communion, and conformity, Phil. 3.8, 9, 10.
32 The God of Nature never teacheth unnaturalneſs; nor doth the God of Order teach or allow confuſion, 1 Cor. 14.33.
33 Aſtrological predictions are either vain or infallible; if that, they are not to be reſpected; if this, they are not to be prevented; and therefore on both accounts are not to be heeded. Wiſdome and Vertue are the beſt Prophets to be conſulted and followed, Iſa. 8.19, 20. Iſa. 46.13, 14, 15. Eccleſ. 11.4.
34 We are beholden to God, not only for ſupplying our wants, but for chaſtiſing our wantonneſs, Pſal. 89.31, 32. His rod is the rod of the Covenant, Ezek. 20.37. and his rebukes are from his love, Rev. 3.19. 'tis in very faithfulneſs that he doth afflict us, Pſal. 119.75, and we may therefore take evil at his hand as well as good, Job 2.10. and bleſs him for taking as well as giving, as Job 1.21. and ſay with David '…is good to be afflicted, Pſal. 119.71. for it comes from a good root, his love; and the fruit is good too, ſeeing it is for the taking away of ſin, Iſa. 27.9. and to make us partakers of his holineſs, Heb. 12.10. So that however ſeverely God ſeem to deal with us, we have cauſe to thank him, 1 Theſ. 5.18.
35 With contentment no eſtate, without it any eſtate is miſerable, Phil. 4.11. Eccleſ. 5.12.
36 Woes make the ſhorteſt time ſeem long; and joys make the longeſt time ſeem ſhort: oh, Eternity, Eternity is that which makes woes woes, and joys joys indeed! Mat. 25.46.
37 'Tis greater honour for any to be Gods ſervants, than 'tis that a great many, and many great men are at their ſervice. When David would have built the Temple, ſaith God to the Prophet, Go tell my ſervant David, 2 Sam. 7.5. but when David had ſinned in the matter of Ʋriah, 'tis only ſaid, the Lord ſent Nathan unto David, 2 Sam. 12.1. the Title of honour my ſervant is left out. Our honour dies when we live in and unto ſin: God will not honour them with the Name of his ſervants, who diſhonour him by ſerving their own luſts, Rom. 6.16, — 20.
38 'Tis clear and evident, that it coſt the Apoſtles as much (if not more) pains to preſerve them in the truth, whom they had converted, than it did to convert them at firſt; as by their Epiſtles is apparent: and it is in it ſelf as great an inſtance of the power of God, Pſal. 110.3. compared with 1 Pet. 1.5. As wicked men need converſion, ſo converted ones need ſtrengthening, Luke 22.32. and to be exhorted not to be high minded, but to fear, Rom. 11.20. and to take heed leaſt they fall, 1 Cor. 10.12.
39 'Twas Sauls ſad complaint, 1 Sam. 28.15. I am ſorely diſtreſſed, for the Philiſtines make war againſt me, and God is departed from me: So dolefully (and more) will ſinners one day cry out, ſickneſs, ſin, death and devils are upon me, and God hath forſaken me, and I know not what to do. Oh forſake not God by ſinning, leaſt God forſake you for ſinning againſt him, and his wrath come upon you, Eph. 5.6.
40 When God ſaw all that he had done to be very good, he entred into reſt, Gen. 2.2. ſo when we can ſee what we have done to be good and well done, we may enter into the reſt of a good Conſcience here, 2 Cor. 1.12. and ſhall enter into the Reſt, the Sabbatiſme of glory hereafter, Heb. 4.9, 10. Let us labour therefore to enter into that reſt, and labour ſo, that reſt may be the end of our labour, Heb. 4.11. Rev. 14.13.
41 Next to impenitency take heed of late repentance: for though true repentance is never too late, yet late repentance is ſeldome true; and if true (as it may be) yet it muſt needs be very uncomfortable, becauſe a man hath ſin'd as long as he could, and cannot live longer to give proof of his repentance, Prov. 27.1.
42 Some mens repentance is very near as crazed and faulty, as their ſin; they repent of ſin but ſinfully: for their very repentance needs repenting of, as is implied, 2 Cor. 7.10. ſeeing it flows but from a worldly ſorrow: they would make us believe they feel great remorſe, and are inwardly much diſpleaſed with ſin, but as to amendment they ſhew us none. As for that Repentance of old age, it's for the moſt part but accidental, for they leave not ſin, but ſin leaves them: and a ſick-bed Repentance is (too often) like … man, i. e. ſickly: and the recovery of the man to life, hath many times proved his Repentance dead, becauſe he hath not walkt in newneſs of life, but returned like the dog to his vomit, &c. 2 Pet. 2.32.
43 If the form of Godlineſs without the power cannot go to heaven, ſurely the power of ungodlineſs muſt needs go to hell, 2 Tim. 3.5. Kom. 1.18.
44 There is but one way to heaven, Joh. 14.6. Acts 4.12. but there are many ways to hell, as many as there are ſins; and 'tis all one to the Devil, ſo we go to hell, whether we go in the common road of Profaneneſs, or in the (ſeemingly) pleaſant walks of hypocriſie, Matth. 24.51. with Luke 12.46.
45 He that would have his affliction ſhort, or have eaſe under it, ſhould quickly and quietly ſubmit to God: for when we ſubſcribe to his wiſdom and ſubmit to his will, 'tis as if, and as much, and better than if we had had our own wills, Pſal. 39.9.
46 Self-penance is will-worſhip, and meer Epicuriſme, where pain is pleaſant; for as long as people impoſe it on themſelves, they do not deny their town will, but fullfil it, and while they beat down the body, they do but …puſſe up the fleſh, Col. 2.20,—23.
47 A ſeared conſcience, an hardned heart, a being given up, is a kind of fore-runner and earneſt of, yea as it were a ſealing up of men to damnation; for whereas the damned are in hell, hell is in theſe: and would any think madneſs or the dead Palſie to be beſt, becauſe ſuch men feel nothing, having loſt their ſenſes by their diſeaſe, which is a greater puniſhment than any other, it being that of loſs, Rom. 1.28. Eph. 4.18, 19. 2 Theſſ. 2.11, 12. 1 Tim. 4.1, 2.
48 There is a neceſſity of diſproportion and diſparity between me… and men; for were all perſons equal… the world could not conſiſt; Superierity and Inferiority are the Pillan thereof; and therefore, we are ſo ofter called upon to obey them that are over us, and that not for wrath ſake, but for conſcience, Rom. 13.5.
49 Man ſeems to be one of the weakeſt parts of the Creation, for there's ſearcely a creature, by which he hath not been conquered: A flie, the kernel of a grape, &c. hath overcome Conquerours: Mice, Lice, &c. were too hard for the Aegyptians. We need therefore pray as David, Pſal. 39.4. and with Moſes, Pſal. 90.12. and to think of what is ſaid James 4.14. for though we know that there is but one way of coming into theworld, yet none knows how many ways there are of going out.
50 'Tis a known Maxime, that a Negative makes nothing known; for we know things by diſcovering not what they are not, but what they are: and therefore to give only negative Characters of Chriſtians, is not to deſcribe them, nor can they only make them known to themſelves or others: Hence throughout the Scripture, the Negative and the Affirmative are for the moſt part joyn'd together, Rom. 12.2. 1 Pet. 1.14, 15. Eph. 4.17, — 25.
51 God in Scripture compares his Church to an Eſpouſed Wife, and himſelf to an Husband, yea to a Jealous Husband; how careful then muſt they be, who are married to ſuch an husband, to abſtain not only from all pollution, but from all ſuſpicion of ſin! 2 Cor. 11.2, 3.
52 There is a natural over-charitable affection in moſt men to their own ways, Prov. 16.2. and 21.2. and (which yet ſeems ſtrange) the worſe they are, the more men are inclin'd to favour them; but the reaſon is, becauſe the worſe they are, the more they are their own: for mens ſins are not ſo much from the Devil as from themſelves, and though he may tempt, yet 'tis they that ſin, James 1.14.
53 He that by Grace is as good as the beſt, was by Nature as bad as the worſt, Eph. 2.2, 3.
54 Before the coming of Chriſt, the Father truſted the Son, that he would make ſatisfaction; and ſince the coming of Chriſt, he truſts the Father, that he ſhall have ſatisfaction, in ſeeing the travel of his ſoul ſafely deliver'd, Iſa. 53.11.
55 A Woman may ſooner be deliver'd of a Child with eaſe, and in a dream, than a man may repent without ſorrow, 2 Cor. 7.10, 11.
56 In knowledge men (ſome men) are ſometimes ſaid to be like Angels, but no man is like God but in holineſs; ſo that holineſs is a greater perfection than knowledge; and for any to ſay, Cauſe the Holy One of Iſrael to ceaſe from before us, as Iſa. 30.10, 11. is a language very unbecoming men; for 'tis like that of Devils, Luke 4.34. Let us alone; art thou come to deſtroy us? what have we to do with thee, thou Holy One?
57 The Humane Nature of Chriſt aſcends as high as the Divine Nature deſcended, that is, to the utmoſt poſſibility: God could ſtep no lower than to become Man, nor Man riſe higher than to be one with God, John 1.14. Eph. 4.10.
58 A Chriſtian ſhould think he ſaves, yea, gains much by Chriſt, if he ſave his ſoul, whatever loſſes he ſuffer for Chriſt, Heb. 10.34.
59 They may have what they will of God, who will have but what they may, 1 John 5.14. and they that will have more, are unreaſonable.
60 Love is the bond of peace, Eph. 4.3. for by it the members of the body of Chriſt are united one to another, as by faith they are united to the head, Col. 2.19.
61 Jeſus Chriſt ſuffer'd without any demerit of his, that we might be happy by his merit; he died, not deſerving it, that we might live, though we do not deſerve to live, but to die, 1 Pet. 3.18.
62 'Tis one thing to be angry, another to hate; he that hates is angry, but he that's angry doth not always hate. God is often angry with his people, but doth never hate them; and many men are angry with their ſins, but do not hate them, whereas againſt ſin we ſhould expreſs, not only anger, but hatred too, Eph. 4.26. Prov. 16.6. with 8.13.
63 Self-denial is lawful, and the only allowable Self-murther, yea 'tis commanded, Matth. 16.24.
64 Many people fear ſin, who do not hate it, as ſome do a Lion: Wicked men may fear it, becauſe 'twill tha…e them and damn them; but good men fear it, becauſe 'twill diſhonour God, and defile them. The burnt-child dreads the fire, becauſe 'twill burn, others the very coal, becauſe 'twill black them, Gen. 39.9. Matth. 15.18, 19, 20.
65 In all ages, God either preſerved his people from, or ſupported them under, or delivered them out of temptations and afflictions, 2 Pet. 2.9.
66 When any perſon goes to hear a Sermon, 'tis much (whoever he be) if he learn not ſomething he knew not before; or have ſomething called to remembrance, which he had forgotten; or be put in mind of ſomething which he had not practis'd, at leaſt not ſo fully and well as he ought; or be not confirm'd in what he hath believed, Phil. 3.1. 2 Pet. 1.12. 2 Tim. 3.16, 17. Matth. 13.52.
67 There is a great difference between the Children of the Kingdome, and the Children of the King: the Children of the Kingdome may be caſt out, Matth. 8.12. but not the Children of the King, John 6.37,—40
68 They who eſcape clean-hearted and untainted, clearhanded and uncorrupted from managing the things of this World, eſcape by ſome wonder; the moſt affected with it, are moſt infected by it, 1 Tim. 6.9, 10.
69 This world is, and all the enjoyments of it are mixed, and at the beſt are but bitter-ſweets: unallayed ſatiſfactions are joys too heavenly to fall to any mans ſhare on Earth. Crowns are not without their cares, Pſal. 16.11.
70 We are much too blame that we do not truſt God with our ſelves; but pretend to relie more on our own conduct, than belongs to us: therefore do our deſires ſo often miſcarry, and our intents ſo ſeldome attain the wiſht-effects. God is angry at our aſcriptions to humane Wiſdom, and croſſeth us often, that we may learn to ſee, at what coſt we truſt our ſelves and neglect him, Pſal. 52.7. and 20.7.
71 One may wonder that ſo many reputed wiſe men (as Achitophel, &c.) ſhould play the fool ſo much as they do; but, one cannot expect that Wine ſhould be drawn out of pots full of nothing but water, unleſs it be by miracle; no more, may it be expected, that men ſhould act wiſely, till they fear God, for that is the beginning of wiſdome, as the wiſeſt of men tells us, Prov. 1.7.
72 One would be loth to call men fools, for 'tis a diſtaſting and diſpleaſing word; yet as he ſaid of the men of Athens, Though I will not call them fools, I will ſay, they do the ſame things that fools do: and truly if wiſe men will wear fools-coats, they cannot think it ſtrange if they betaken for, and called fools. All ſin is folly, and they that wear that livery, whoſe pride compaſſeth them about as a chain, and violence covereth them as a garment, Pſal. 73.6. will be lookt on with an evil eye and called fooliſh, though they proſper, v. 3. And he that would not have us ſay thou fool, without a cauſe, will allow it to be ſaid when there is cauſe, Luke 12.20, 21.
73 Thoſe who proſper for a while (as Turk and Pope) without Gods counſel and direction, they are but rods of his anger, and inſtruments of his indignation, and ſhall proſper no longer than they are in their Executioners Office, Iſa. 10.12. and 24.25. Yea, as Proſperity is Gods bleſſing on the good, 'tis his curſe on the wicked, Prov. 1.32, 33.
74 Sickneſs, and beating down the body, may weaken the acts, but not deſtroy the luſts of the fleſh; they may make unable but not unwilling to ſin: This is done only by the Spirit, Rom. 8.13. If ye live after the fleſh, ye ſhall die; but if ye through the Spirit, do mortifie the deeds of the body, ye ſhall live. And Gal. 4.24, 25. They that are Chriſts have crucified the fleſh, with its affections and luſts: and if we live in the Spirit, let us walk in the Spirit.
74 As in good men, though the outward man periſh, the inward man may be renued day by day, 2 Cor. 4.16. So in bad men, the luſts of the old man may be ſtrong, when the man is old and weak. Concupiſcentia non ſeneſcit; Luſt grows not decrepit and feeble, when the man doth, 1 Kings 11.4.
76 Some perſons make ſo bold with none as with God, for whom we ſhould have the greateſt reverence: and they who dare not take a mans name in vain, nor give him the lie, yet dare to blaſpheme the Name of God, and make him a Liar, Luke 22.65. 1 John 1.10.
77 Wickedneſs may well be compared to a bottomleſs pit, into which 'tis more eaſie to keep ones ſelf from falling, than being fallen, to give ones ſelf any ſtay from falling infinitely: Take heed then of the firſt motions and beginnings of evil, for then ſin is weakeſt, and we are ſtrongeſt; but if we give way to and gratifie it, ſin grows upon us; that gets and we loſe ſtrength, Prov. 23.27. and 3.18, 19. and 7.25, 26, 27. and 9.18. and 5.3, —14. Eph. 4.19. Therefore 'tis ſaid to us, Enter not into the way of the wicked, no not enter, not put a foot forward, Prov. 4.14. much leſs go; but as v. 15. 1. Avoid it; 2. Paſs not by it; 3. Turn from it; 4. And Paſs away. We cannot ſtand at too great a diſtance from ſin, Pſal. 1.1.
78 All Love, but our Love of God, is beſt when (like other Rivers) it keeps within compaſs; but that is beſt when (like Nilus) it overflows: Mediocrity, which in all other Love is an excellency, is as to the Love of God an imperfection. We may be too prodigal to creatures, and give them too much, which we cannot to God: Leſs than all is too little; more than all, were not too much, if 'twere but poſſible, 1 Cor. 7.29, 30, 31. Matth. 22.37.
79 He that will learn of none but of himſelf, will have but a fool to his Maſter, Prov. 1.7. and 3.5. and 26.12.
80 We have at any time ſin enough to merit Gods wrath, Pſal. 130.3. but we never have goodneſs enough to merit his favour; being at the beſt leſs than the leaſt of mercies, and beholden to him for what we do and give as for what we receive, 1 Chron. 29.14.
81 The Grace of God is free, and freely beſtowed upon us, without any merit or motive in us. A meriting Creature (much more a ſinner) is a contradiction in adjecto, as the Schools ſpeak. Doing all our duty (which is but payment of what we owe, and is due debt to God) is ſo far from meriting, that it leaves us under the Name of unprofitable, and God is not obliged to thank us for't, as the infallible truth tells, Luke 17.9, 10. much further off are we then from meriting, unleſs it be the name of more unprofitable, yea of idle and wicked ſervants, ſeeing (having ſinned) we have fallen ſhort of our duty and Gods glory, Rom. 3.23. And as for motives, there were none in us, unleſs we will ſpeak fooliſhly in wit, and ſay, the want of motives was one, Deut. 7.7, 8. Ezek. 36.32.
82 'Tis a notable Declamation, and a true one, which is made (ſomewhere) againſt Luſt in theſe ſignificant terms. Luſt is the Bewitcher of Wit, the Rebel to Reaſon, the Betrayer of Reſolution, the Defiler of Thoughts, the Ʋnderminer of Magnanimity, the Flatterer of Vice, the Slave to Weakneſs, the Infection of Youth, the Madneſs of Age, the Curſe of Life, and (in the concluſion) the Reproach of Death: Therefore read, 1 Pet. 2.11. and Titus 2.11, 12.
83 God hath made it our duty to be happy; for we cannot pleaſe him, if we be not pleas'd our ſelves: He takes no pleaſure in that duty, wherein we take none. Yea, he hath made the means of our happineſs a part of it, viz. his Service, Pſal. 19.11. 1 John 5.3. Pſal. 40.8.
84 'Tis a common infirmity in moſt (and in ſome it may deſerve a worſe Name) that they are more aſham'd to repent, than to offend, Joſ. 7.19.
85 Some Attributes of God are ſuch as proceed from his Nature; as Holineſs, Juſtice, Faithfulneſs, &c. Some, which though in his Nature, yet proceed from his Will, as Grace, which refers to Unworthineſs; Mercy, which refers to Miſery; Forgiving, which refers to Offence: of them it may be ſaid, he cannot but be viz. Holy, Juſt, &c. but of theſe, that he may chuſe whether he will, viz. be Gracious, Merciful, pardoning, or not; and he is ſo but to whom he will: for though he be infinitely rich in theſe, yet they might have for ever remain'd in him, without any determination of his Will to ſave any man. But oh what Kindneſs is this to man, that both his Nature and his Will are declared to us! ſo that he is not only Gracious, &c. according to his Name, Exod. 34.6, 7. but Faithful and Juſt to forgive and juſtifie them that confeſs their ſin and believe in Jeſus, 1 John 1.9. Rom. 3.26.
86 Some of the Attributes of God are incommunicable to the Creature; a Creature cannot be Infinite, Eternal, Abſolute, and independently Perfect, &c. but others are communicable, yea communicated in meaſure: yet theſe are ſo little poſſeſt and expreſt by Creatures, that the Scripture makes them peculiarly God's: for 'tis not only ſaid, there is no God beſide him, but that there is none good but God, Matth. 19.27. That he is the only Potentate, 1 Tim. 6.15. that he is only wiſe, 1 Tim. 1.17. and that he only hath immortality, 1 Tim. 6.16. So that Creatures have great reaſon to be thankful for, but none to be proud of, whatever Excellency God hath imparted to them, Jer. 9.24. 1 Cor. 1.30, 31.
87 If God lookt over his every-Days Work, and were not contented till He ſaw that it was very good; much more ſhould we look over ours, and not be pleas'd, unleſs we can ſee all very good: for God ſees and knows not only his own, but our works. Tis ſaid to every of the Angels of the Seven Churches, I know thy Works; and many times over 'tis ſaid, he will render to every man according to his works, Pſal. 62.12. with 10, or 11. places to the ſame purpoſe in the Margine there; not that we are juſtified by works, for that's by faith, Rom. 3.28. but to ſhew, that faith without works is dead, and that there is as great need of works to juſtifie our faith, as there is of faith to juſtifie our perſons, James 2.17. to 26.
88 Sin being the greateſt evil, and Holineſs the greateſt profit (it being Gods glory, Exod. 15.11.) we may very willingly part with that good, the taking away whereof ſhall take ſin away with it, Iſa. 27.9. and very cheerfully undergo any evil, the deſign and end of God in it, being for our profit, to make us partakers of his holineſs, Heb. 12.10.
89 Sin being the diſeaſe, and Holineſs the health of our ſouls, and the chaſtenings of God being the Phiſick to effect this cure by; ſurely, we had better take the remedy, though it make us ſick, than keep our diſeaſe, which will make us die, Heb. 12.9. the remedy is better than the diſeaſe, affliction better than ſin, Job 36.21. 'twere an ill choice to chuſe ſin rather than affliction; clean contrary to that of Moſes, which was one of the Nobleſt that ever was, who choſe affliction, and not the pleaſures of ſin, Heb. 11.25.
90 Our Saviour hath reduced the Ten Commandements to Two, viz. The love of God and our Neighbour; and 'tis great pity theſe Two Commands (like the Two Tables) ſhould be broken one againſt another! 'Tis to be fear'd that he who is falſe to the ſecond, is not true to the firſt Command: For he that obſerves not the ſecond, which is like the firſt, is not like to obſerve, nay it may be, doth not at all like the firſt, 1 John 4.20. He that is but a Publican as to the ſecond, is but a Phariſee as to the firſt Table: and though 'tis not good to be a Heathen, yet of the two, 'twere better to be a juſt Heathen, which is poſſible, than to be an unjuſt Chriſtian, which (ſaving the Name) is a contradiction, Rom. 2.13. to 29. Matth. 11.24.
91 Ungodly Men, yea Devils, may preſent themſelves before the Lord, Job 1.6. but Godly Men preſent (i. e. make a preſent of) themſelves unto God, Rom. 12.1.
92 As we could not deſerve, ſo we cannot requite the Lord for his kindneſs to us; and indeed had God given to us, looking for any thing again by way of recompence and requital, his mercies would have undone us: for we are ſo far from being able to pay the utmoſt farthing, that of our ſelves (as of our ſelves) being inſufficient to think one good thought, 2 Cor. 3.5. the utmoſt payment we could have made, would not have amounted to a farthing; beſide, what we return (even in our beſt eſtate) is but his own, 1 Chron. 29.14. and we are beholden, not only for what we receive from him, but for what we do and give to him; ſo then, that which is the effect of his love and grace, can never be the reward of it: Leſs than the leaſt of all thy mercies muſt be our Motto, as well as Jacobs, Gen. 32.10.
93 Our Lord Jeſus Chriſt loves and commends, countenances and encourages, diſcretion, ingenuity and morality, Mark 10.21. and 12.32. yet deals plainly, and tells them this is not enough, if the but one thing neceſſary be wanting: this all is nothing at all, if we have no more. A man may not be far from the Kingdome, yet never the near; the fooliſh Virgins came to the very Gate, but were were without ſtill, where are dogs, Rev. 22.15. Prophane ones are afar off indeed, yet Publicans and Harlots go into the Kingdome of God, before ſome who pre…ended to have a Title to it, as being Children of the Kingdome, Matth. 21.…1. with 8.12. They who were afar off (being ſinners of the Gentiles) were made near by the bloud of Chriſt, Eph. 2.13. when the Jews, who were …ear as the natural branches, and of the Common-wealth of Iſrael, were cut off, Rom. 11. Civil perſons of good diſpoſitions, of ſweet, lovely and …aking behaviours, and very innocent converſations, ſeem to be near, as …e Mark 10.20, 21. who ſeem'd to …id fair for heaven, and marcheth on gallantly, till put to the trial, and …hen he retreats, though with grief …hat he cannot have heaven and the world too; yet rather than he will part with his poſſeſſions on earth, he will venture the loſs of heaven, and rather have his part in Paris than in Pa…adiſe: on which our Saviour makes a cloſe application (and a ſtartling one) to rich men, as it there follows. There are ſome Semi-Converts half or almoſt Chriſtians, Acts 26.28. and theſe ſeem nearer: but he that ſits down at half-way will never come to the end of his journey; but is ſtill far off, though he have gone ſo far. There are others who have the Name of Chriſtians, and are within the pale of the Church, and theſe are neereſt of all the reſt; yet many of theſe alſo may be afar off: for what's the Name without the Thing? if we be not found i… Chriſt Jeſus, New Creatures; yea, a… our Saviour tells us with a Double Verily, except a man be born again, how near ſo ever he be to, he cannot ſee (nor enter into) the Kingdome o… God, John 3.3, 5.
94 They who loſe their poſſeſſions, may and ſhould in patience poſſeſ… their ſouls; and then, though patience cannot keep them from miſery, ye… it will keep them from being miſerable: for a man never loſeth very much if he loſe not his ſoul nor himſelf, Luk… 21.19.
95 Our Saviour bids his diſciples Not fear them that can kill the body, for that's the moſt and worſt they can …o: the worſt? alas, is not that bad enough? no, there may a worſe thing …efal us, viz. the deſtruction, i. e. the damnation of body and ſoul in hell: 'Tis as if he ſaid, you can at a cheaper …ate and more eaſily die than be damned; you are never undone (though kill'd) if not damned; 'tis never very …ll, if it be well with the ſoul: you have more reaſon to fear God than man; for God hath more power over you to do more good for, or evil to you; though the body be in, the ſoul is …ut of, mans reach, but both are in the hand of God; therefore Matth. 8.…8.
96 To go out of Gods way for life, …s to go out of the way of life, John 5.39, 40. and 6.68. and 14.6. Acts 4.12. 'Tis not only loſt labour, but the way to death, to ſeek life out of or without Chriſt Jeſus, Rom. 9.30, — 33. and 10.3, 4.
97 Take heed of temptation in a time of ſtraights; for as mans extremity is Gods opportunity to help, ſo 'tis the Devils opportunity to tempt, Matth. 4.2, 3. and as God ſuits conſolations, ſo the Devil ſuits temptations to our conditions, Prov. 30.8, 9.
98 The ſervice we do to men is never acceptable to God, unleſs we do it as ſerving the Lord, Eph. 6.6, 7. Col. 3.22, 23.
99 Religion, which is to be our bufineſs and pleaſure too, is not for ſpare hours, nor hath it any hours to ſpare, Luke 1.75. 1 Cor. 10.31. We ſhould be religious in all things, and at all times.
100 He that is not good in ſecret, it may be feard, that he is but an hypocrite in publick, Matth. 6.1, —6. and 23, 25, to 30.