Things Worth Thinking on, Century 2
THE Second Century.
1. THough Death may ſeparate a Believer and his near and dear relations, yea and make a ſeparation between his ſoul and his body, yet it ſhall never ſeparate him from his happineſs, from the love of God in Chriſt, Rom. 8.38, 39.
2 All our attendances upon, and our addreſſes to God, ſpeak not any need he hath of us; for he that giveth all things, needeth nothing, Acts 17.25. but they ſpeak the need we ſtand in of God, of his mercy and grace, Heb. 4.16. And ſurely if God need not our ſervices, he doth not need our ſins. Wilt thou lie for God? Job 13.7. The wrath of man worketh not the righteouſneſs of God, James 1.20. No evil is to be done for any good, Rom. 3.8. and they who ſin under the pretence of ſervice, and diſhonour God under the Name of honouring, will have no thanks for honouring, but ſevere judgement for ſinning, 1 Sam. 15.20, — 23. Iſa. 66.5. John 16.2.
3 We are forward to hear and pray, which are cheap and eaſie things; but when ſelf is to be denied, and luſts to be ſubdued, what we pray for, is to be practis'd, and what we hear is to be done, (which is the Spirit, Power, and Life of Religion) ah how backward are we! alas, how many exerciſe themſelves unto Godlineſs (uſe the means) who do not exerciſe themſelves in Godlineſs, which is the end of means: Thus Religion dwindles away in, and perſons content (though they cheat) themſelves by meer externals: but how ſad will it be to go as I may ſay religiouſly (i. e. hearing and praying) to Hell! Ezek. 33.31. James 1.23, — 27. Matth. 7.21, 22, 23, 26, 27, 28.
4 Take heed of doing that in, with, or for company, for which thy heart may ſmite thee, and thou muſt repent, when thou art alone, Exod. 23.2. 1 Sam. 24.4, 5, 6.
5 They are ſad joys and diſpleaſing pleaſures, which a man muſt repent of, or be damned for; and ſuch are all the pleaſures of ſin, or ſinful pleaſures: ſuch as ſin puts us upon, or ſuch as flow from ſin.
6 Endeavour to maintain ſuch thoughts of grace and ſin, heaven and the world, as you have or ſeem to have when you are at prayer; then we ſeem to look on ſin as ugly and odious; and on the world as vanity and emptineſs; on grace and glory as the moſt deſirable things: but how little doth our converſation ſay of this? while at prayer, we ſeem to be fervent in ſpirit, but when off it (like water taken from the fire) cold again, 1 Chron. 29.18.
7 A Chriſtian ſhould and will endeavour to uſe the world and ſin as they uſed Chriſt, that is; to crucifie them, Gal. 5.24. and 6.14.
8 If the Law of the Members do oppreſs thee, cry out as Paul did, Rom. 7.24. and God will hear the cry of the oppreſſed, Pſal. 9.9.
9 God ſometimes ſuffers others to be diſ-ingenious towards us, to correct our diſ-ingenuity towards him; ſometime by them of our own bowels, 2 Sam. 12.11. and rather than fail, a dumb beaſt ſhall ſpeak and rebuke mans madneſs, 2 Pet. 2.16.
10 All our grace is from God, who is the God of all grace, of all kinds and all degrees of grace, the Author, the Preſerver and Finiſher of it, 1 Pet. 5.10.
11 The vanity and unſatisfactorineſs of the things of this world, appears in this, that a fancy, an humour, an ungrounded fear, will rob us of all the comfort of it; and what are all theſe things, without the comfort of them? and how many deprive themſelves of much good, for fear of loſing it, which is (Nabal like) to die for fear of dying, 1 Sam. 25.37. Thus many kill themſelves while they are alive, for worldly ſorrow is good for nothing but to work death, 2 Cor. 7.10.
12 It is as great a mercy to want that patiently, which God denies; as to uſe that cheerfully which God gives, Job 2.10.
13 When we believe, we receive Chriſt into our ſelves, John 1.12. for he dwelleth in our hearts by faith, Eph. 3.17. and when we love, we give up our ſelves to Chriſt, 2 Cor. 8.5. Faith then worketh by love, or (as the Greek hath it) is effectually wrought by love; the receiving of Chriſt into our ſelves by faith, is warrantis'd by love, i. e. our giving up our ſelves to Chriſt.
14 Gods meaſure is ever beſt, ſo much health and no more, ſo much wealth and no more is beſt for thee, as God ſees good; for though we beg for daily bread, 'tis fit that God ſhould be our Carver, Prov. 30.8.
15 It's a great evidence of pride and paſſion, when the want of one thing robs us of all the comfort we ſhould take in the reſt, Gen. 30.1. beſide inordinate affection will chuſe for it ſelf though on hard conditions, and is often puniſht, with having it's will, as Rachel was, who no ſooner had her wiſh, viz. Children, but two, and ſhe died.
16 God orders all our afflictions, for the quality of them, what they ſhall be; for the quantity, how much and how great they ſhall be; and for the duration, how long they ſhall be, Gen. 15.13. A ſtranger, afflicted, 400 years; there's all three.
17 There is not more comfort from Gods giving us any thing we want, than there is ſafety in waiting on God for the ſupply of our wants, Lam. 3.25, 26. and ſurely, there's no mercy that's worth praying for, but is worth waiting for; and if the mercy ſhall be ours, 'tis ſit the time ſhould be Gods, who doth all in the beſt time, even in due time, 1 Pet. 5, 6.
18 A mercy granted may not be in love, though it be the return of a prayer, for God hath granted ſome their deſire in wrath, Pſal. 78.29, 30, 31. compared with Pſal. 106.15.
19 If we have never ſo many and good means to bring about an end, it's God muſt bleſs them; if but a ſew means God can multiply them; if they be contrary, God can uſe them; if there be none, God can create them or work without them. When Jehoſaphat knew not what to do, his eyes were to God, who is never at a loſs, but always knows what to do, and is never out of his way.
20 There never was man but died or was changed (as Enoch and Elijah) and never ſhall be man, but muſt die or be changed: it hath been the end of moſt mens ſtories, and he died; and 'twill be of all mens to die or to be changed, 1 Cor. 15.51. Let us therefore prepare for death, and wait all the dayes of our appointed time, till our change ſhall (for it muſt) come, Job 14.14.
21 God hath further deſignes than men can reach, we ſee not all at once: the beſt enjoyments do often iſſue from the greateſt diſappointments; ſo that we have cauſe to bleſs God for croſſing us, Gen. 50.20.
22 'Tis a great ſign, that the rod is in love, when thou doſt not only bear but hear the rod, ſo as to learn the leſſon of growing the better for being beaten, Pſal. 94.12. 'Twas a pretty one, of a little child, when corrected, Kiſs me Mother and whip me again. Oh, when a rod begets love, 'tis an argument that 'tis from love.
23 We ſhould ſear none but God, and be afraid of nothing but ſin, and bleſſed is he that ſo feareth always, Prov. 28.14.
24 There are many Cordials that God will not give to his children, till they be faint or ſick; ſtrong conſolations are reſerved for great tribulations, 2 Cor. 1.4, 5.
25 If we will take a true meaſure and make a right eſtimate of good or evil, it muſt be as it relates to the ſoul, Matth. 10.28. 2 Cor. 4.16, &c.
26 Man is Gods Creature, ſin is mans, and miſery is ſins: Man was Gods Image, ſin is mans image, and miſery is ſins image; 'tis only by Chriſt Jeſus that we are freed from miſery, ſin and our ſelves, and brought to God and his Image, 1 Pet. 3.18.
27 We live by many Deaths; our Natural, Spiritual, and Eternal Life is by death: Many Creatures are put to death to keep us alive; yea Chriſt Jeſus died that we might live; and we our ſelves muſt die that we may live. Oh how good is God to us, who hath made not only the Creatures ours, but Chriſt ours, and in and by him death ours! Who makes every thing (the worſt as well as the beſt) to work together for good to them that love him, Rom. 8.28. and though we are leſs than the leaſt of mercies, yet thinks not the beſt (even Grace and Glory) too good for us, Pſal. 84.11.
28 Some men who ſeem free enough to confeſs their ſin, are yet very impatient at the reproof of it; the reaſon ſeems to be, becauſe Confeſſion is but like an arrow ſhot from them, and the danger is going off, but Reproof is like an arrow ſhot to them, and the danger is ſtill approaching: beſide, Confeſſion is their own act, but Reproof is another mans, and all our own acts on our ſelves are more gentle and favourable, than others acts upon us; as a man that pincheth or ſtrikes himſelf feels it leſs (or at leaſt regrets it leſs) than if another did it. I need not add, that men reckon reproofs to be nothing but, or to differ very little from reproaches, Prov. 9.7, 8. and 12.1. and 15.10.
29 It is the great work of a Chriſtian, while he lives in the body, to be crucifying the body of death, Rom. 7.24. 1 Cor. 9.27. Rom. 6. throughout.
30 They who uſe to think well often, cannot but do well ſometimes; and they that think of evil, are like to do evil: for vain imaginations produce vain converſations, Matth. 12.35.
31 It ſhould be (and is) the deſire of every gracious perſon to attend upon God, without diſtraction, 1 Cor. 7.35. and to walk with God (as Enoch) without interruption, Col. 1.9, 10.
32 It's very great reaſon, that he who is Gods, ſhould ceaſe to be his own, and to act for himſelf, 1 Cor. 6.19, 20.
33 It's as much (if not more) the deſire of a gracious perſon, to hear what he is to do, as what he is to enjoy; Commands to be obey'd, as Priviledges and Promiſes to be obtain'd; that he may be Gods to ſerve God, as that God may be his to ſave him; that he may glorifie God on Earth, as be glorified by and with God in Heaven, Acts 9.6. Phil. 1.20, &c.
34 'Tis our Heaven here to have God with us, and Chriſt with us; but 'twill be our Heaven hereafter to be with God and Chriſt, Phil. 1.23.
35 Sincerity is good ſecurity, againſt others reproaches, 2 Cor. 1.12. and againſt our own infirmities, Rom. 7.25.
36 An evil mind (when it hath power and opportunity) doth not only follow the ſway of deſires already within, but frames to it's ſelf new deſires not thought of before, 2 Kings 8.12, 13.
37 They who love God, conſider more what is, than why 'tis commanded, 1 John 5.3. and there is no ſervice like his, who ſerves becauſe he loves.
38 Sufferings for Chriſt Jeſus are ſo far from ſeparating his love from the Sufferers, or theirs from him, that they the more indear each others affections, Rom. 8.35,—39.
39 Hope is a great ſuccour and ſupport to perplexed minds, Pſal. 42.5. Lam. 3.29. Rom. 8.23, 24.
40 They who have defaced the I…age of goodneſs and vertue in themſelves, do not love to ſee it in others: 'tis an eye-ſore to them; 1 John 3.12.
41 We ſhould not ſo much conſi…ler and love the things that do, as …he things that ought to pleaſe us, Matth. 19.8.
42 Jealouſie between relations and friends is the Phrenſie of wiſe-folkes; the well-wiſhing ſpite; an unkind carefulneſs; the way to loſe that which we moſt ſuſpect and are unwilling to loſe; the Self-Puniſhment for others faults; the Couſin of Envy; the Daughter of Love; and the Mother of Fear, if not of Hatred, Prov. 6.34.
43 It doth hugely oblige us to, and ſhould as much indear our obedience to Jeſus Chriſt, that he hath given …ife to us, who deſerved death, yea and died for us, that we might live, 2 Cor. 5.14, 15.
44 Take heed of flattering and idle buſie-bodies, who ſpend their time in telling of tales, and talking of nothing but vanity, 2 Theſſ. 3.11. 1 Tim. 5.13. 1 Pet. 4.15.
45 'Tis much more noble to love diſtreſſed Vertue, than to adore or enjoy the Pomps and Vanities of this wicked world, Heb. 11.25. for we are equally enjoyn'd to forſake them, as the Devil, and all his works, and all the ſinful luſts of the fleſh.
46 Whatever we part with and ſurrender up, in obedience to the will of God, we are ſure to receive it again… with uſury, Matth. 19.29.
47 He who repents for not doing the Will of God, doth do the Will of God, Matth. 21.31.
48 'Tis more a Martyrdome to deny our ſelves, to mortifie our ſins, to ſubmit our Will to the Will of God; and a greater Argument of our love to him: then 'tis to give our body to be burned, 1 Cor. 13.3.
49 Our Will in any evil, or to it, makes it ceaſe to be an infirmity, and makes it to be a ſin, though it be not committed, Matth. 5.28. but our Will in and to any good, makes it a Vertue, though it be not acted; for then God accepts the Will for the Deed, Matth. 26.41. 2 Cor. 8.12. Heb. 11.17.
50 Many are apt to quarrel with God for non-performance of his Promiſes, when it may be they are not the Perſons to whom, or have not performed the Condition to which the Promiſes were made, Gen. 4.6, 7. Mat. 20.15.
51 If we are but naturally or prudentially patient and humble, and not ſo in obedience to the Will of God, we may be ſaid to be vertuous, but cannot be ſaid to be gracious, 1 Pet. 2.18, — 21. 1 Pet. 4.19.
52 To gratifie Nature is a duty, but to ſatisfie humour, or to gratifie luſt, is a ſin: We may pray for daily bread, and beg food convenient for us; but to ask meat for luſts, to cater and project for the fleſh to fulfil the luſts thereof, is to ſin againſt, to tempt, and to provoke God, Pſal. 78.18. Rom. 13.13, 14.
53 The World ſhall never overcome them, for whom Chriſt hath overcome the World; but they ſhall have peace, even then, when they have tribulation, John 16.33.
54 Many mens ſenſes ingroſs the men, as if they had no ſouls to mind, or had ſouls only to mind their bodies: Their bodies are daintily fed, and richly clad; They have Gentlemen… bodies, and (too often) ſlaves minds: and of ſuch men (one ſaith) all is good but the man, Luke 16.19, &c.
55 Terrors that are cauſed and exalted by a guilty conſcience, are the moſt intollerable and incurable of any other, Prov. 18.14.
56 Body and Soul are ſo united and do ſo ſympathize, that they are refreſhed or pained together: the body never ſends the ſtomach to tell us we have eaten too much, but the foul feels it too; for when the ſtomach riſeth againſt the meat, the conſcience riſeth againſt intemperance; and as the one feels the meat, the other doth the ſin of ſurfetting. Let the Palate and Belly-pleaſers read Luke 21.36.
57 'Tis a goodly thing to learn the Theory, of them that underſtand the Practiſe of Religion well, Phil. 3.17, to 20.
58 What's thy end in keeping ſo much a-do? is't to get wealth? yes: but why? for contentment: well, if there be more without it, thou goeſt the fartheſt way about: ſince a man may as ſoon arrive to contentment, as (yea, and ſooner than) to that which he ſeeks but as a means to it, Luke 12.15. Heb. 13.5.
59 Why do ſo few men confeſs their ſin? 'Tis becauſe they are in them: 'tis for him that's awake to declare his dream. Were men awake and their eyes open, they would confeſs and cry out of ſin, as the moſt ug…ly, hideous and dreadful thing, and more frightful than the Devil himſelf, Acts 2.37. Rom. 7.9. with 24.
60 'Tis Treaſon againſt the Law of Love, and of God, for any to marry, unleſs they Wed; that is, unleſs they love, and be true to their Love, Prov. 5.19. Heb. 13.4.
61 Some have been admirable in the World, in whom their acquaintances have not obſerved any remarkables. Few men have been admired of their familiars, for (others ſee their excellencies, but) theſe ſee their imperfections. Every one may repreſent an honeſt man upon the Stage, but in Houſe and in Boſome to keep rule and decorum, that's brave indeed, being (if at leaſt it be) without art, 2 Cor. 1.12. Pſal. 101.2, &c.
62 Innocency towards God and Independency on man, are rare things, they moſt contribute to our quiet and content: Guilt God-ward, and beholdenneſs to men, do often lie heavy; for Obligations are ſevere things, and leave not ſo much as a mans will at liberty, for that ſtands bound by a title of gratitude: Nothing (as the Italian Proverb) coſts a man more dear than gifts: for what is ſold a man gives but his money, but for gifts and obligations a man gives himſelf; and ſome men give away other mens rights, and their own conſcience, for a gift receiv'd, Exod. 23.8. Deut. 16.19. Prov. 17.23. Phil. 4.11, 12, 17, 18. Yet
63 A man doth moſt freely enjoy what's given, when it's deſerved, or can be requited, and that a man is not under need, but hath in his will or power to live without it: for 'tis hard to think any Liberality ſo free, or Hoſpitality ſo pure and hearty, as would not be attended with grudging, not to ſay reproach, if the perſon were neceſſitous. A great deal of that which goes under the Name of generoſity and bounty, may be without love or charity, Phil. 4.11.17. 2 Cor. 11.7. to 10. and 2 Cor. 13. to 18. 1 Cor. 13.3. Prov. 23.7.
64 Some perſons (as fearful ones) antedate their miſery, and take it up afore-hand; and by thinking make themſelves miſerable before they are: they are as ſad for fear of ſuffering, as if they ſuffered; and for fear of the future, loſe the preſent; as if men ſhould kill themſelves for fear of dying, and make themſelves miſerable, becauſe they may be ſo. They grieve more than they need, who grieve before they need, John 16.6. 1 Pet. 3.14. Phil. 1.27, 28.
65 In Hoſpitals, as an excellent perſon obſerves, we may ſee the various ſhapes of humane miſery, and how many ſouls are narrowly lodg'd in Synecdochical bodies, who ſee their earthen Cottages moulder away to duſt, limb after limb, who ſurvive and live but to ſee themſelves dead and buried by peece-meals. I apply it thus, Ah how ſhould they who are whole and well, bleſs God that they are not as other men are! We little think how much we owe God for what we are not; that we are not ſick, not lame, not deaf, &c. 2 Cor. 4.8, 9. The Apoſtle rejoyceth in four Nots, So 2 Cor. 6.8, 9, 10. Twill much help us to thank God for what we have, if we conſider what others want; and to bleſs him for what we are not, if we conſider what we were, Rom. 6.17. 1 Cor. 6.11. 1 Tim. 1.12, 13.
66 Many times that which ſhould be the cauſe of compaſſion, becomes an argument for cruelty, and more miſery is laid on them, who are already miſerable; as if it were juſt to add affliction to the afflicted, and not to pity, which is the leaſt comfort to men in miſery, Pſal. 69.26. and 71.11. Zech. 1.15.
67 A man ſhould meaſure his greatneſs by his goodneſs, and ſhould not love greatneſs, but that therein he may ſhew his goodneſs in the greater glory, 2 Sam. 7.2. 1 Chron. 29.1,—16. Pſal. 16.2, 3.
68 None ſhould ceaſe to be good men, that they may appear to be good friends, 2 Sam. 13.3, 5.
69 We are moſt like God, when we are as willing to forgive, as powerful to puniſh: and admirable is his vertue and praiſe, who having cauſe and power to hurt, yet will not, 2 Sam. 16.9, — 12.
70 Some Philoſophers have written in the praiſe of Self-murther, as if in ſome caſes it were a noble act of courage: but ſurely had they underſtood Divinity they would not have pleaded for that, which is a breach of Gods command, yea, and contrary to the fundamental Law of Nature Self-preſervation. Every man is intruſted with Self-ſafety, and he that juſtly purſues it not, is his own Traytor, much more he, who unjuſtly deſtroys it. There was never any creature that willingly kill'd it ſelf, beſide man; and they that do ſo, aime (though amiſs) at ſome kind of ſafety, from want, or pain, or ſhame, or ſome other miſ-feared danger; as Achitophel and Judas did. So that killing one-ſelf is but a falſe colour of courage, proceeding rather from fear and cowardiſe; for were it not reſpecting of harm, a man would not regard what might be done to him; and Hope being of all other, the moſt contrary thing to fear, and ſelf-killing being an utter baniſhment of hope, it muſt needs receive its ground from fear and deſpair. He who ſaid thou ſhalt not kill, meant thy ſelf in the firſt place, for ſelf love is the meaſure of love to others, Matth. 22.39. On the whole therefore theſe, and ſuch others, muſt be falſe and fooliſh ſayings, viz. 'Tis better to die (viz. thus) than live a beggar: better to die, than to live in diſgrace, &c. Oh no! 'Tis better to ſuffer than to ſin; and that any ſhould take away thy life, than thy ſelf. 'Tis a fooliſh thing and cowardly to put ones ſelf to death, to eſcape being put to death:
71 Vice it ſelf is many times fain to take ſanctuary of Vertue; and perſons that have offended, to ſeek their help from them whom they have offended; as Shimei did, 2 Sam. 19.18, — 22. we ſhould carry it vertuouſly and friendly to all, for who knows to whom he may be beholden: but they who will not be good for Gods ſake, will hardly be good, though they may do good, on other conſiderations.
72 The great God is ſo good, that he not only condeſcends and humbleth himſelf to behold the things that are in Heaven and in Earth, Pſal. 113.6. but which is the wonder of wonders, he doth beſeech and even beg men to be reconciled, to receive his grace and favour, 2 Cor. 5.20. and ſurely, they will do very little for God, who will not be entreated by him to be happy themſelves.
73 However men may be exalted, they ſhould conſider that the begining and end of their bodies is but earth and duſt, Gen. 3.19. and how rich ſoever they be, they ſhould yet entertain their thoughts with this, that as they brought nothing in, ſo they muſt carry nothing out of this World, 1 Tim. 6.7.
74 If ever men may remember and mention their own noble deeds, 'tis then when their juſt defence and others unjuſt dealings doth require it, 2 Cor. 12.11.
75 'Tis not good to vie ſlanders with men of tongue; that were only to be at ſtrife, who ſhould be moſt fooliſh and moſt wicked, 1 Pet. 3.9. Prov. 26.4.
76 Though we may puniſh, we ſhould never wrong an Offender: When we puniſh the Malefactor, we ſhould ſpare the Man; and make it appear that our anger is not againſt the Man, that ſins, but againſt the Sin, Pſal. 99.8. Deut. 2….3, &c. A juſt puniſhment may be, in the manner of doing, unjuſtly done.
77 Vengeance is a thing we ſhould leave to God, and content our ſelves onelyonly with a Vindication: Though we may right our ſelves, we may not wrong others. And in taking Vengeance, we wrong God, our Neighbour, and our Selves, Rom. 12.19, 20, 21.
78 He is a very groſs Chriſtian, that thinks it his duty to be a Clown or Uncivil. The Apoſtle Paul ſeldome uſed handſomer language, or carried himſelf more gentilely, or gave more terms of reſpect, than when he appeared before men of Place and Power, Phil. 4.8.
79 We ſhould not encourage Flatteries, nor Calumnies and Backbiting, by our belief or hearing of them. If ſome did not take pleaſure to hear and beleeve, others would not be ſo much pleas'd to make or carry falſe reports, Lev. 19.16. 1 Tim. 5.13. Prov. 26.20.
80 Though our own inclinations would lead us to the moſt pleaſing civilities, yet our Neighbours need muſt over-rule our judgement, to put on ſeverity for his profit, Jude 22, 23.
81 He that will not uſe the rod on his Child, is like to have his Child uſed as a rod on him, 1 Sam. 3.13. 1 Kings 1.5, 6.
82 There's nothing makes death evil, but the evil of our life: If ſin be taken away, death hath no ſting; but inſtead of being dreadful, it becomes deſirable: They therefore that would not be afraid of death, ſhould cloſe with Chriſt, who makes it worth our while to live or die, Heb. 2.14, 15. 1 Cor. 15.56, 58. Phil. 3.20, 21. Revel. 14.13.
83 He that diſſembleth with God is not to be truſted by man, John 2.23, 24. 2 Theſſ. 3.2.
84 There's ſcarce any thing more rare than true grief; there are tears fained, tears of cuſtom, and tears of decorum and faſhion: Many weep gracefully without grace. 'Tis only godly ſorrow that's worth commending, 2 Cor. 7.11.
85 Youth excites delight, beauty deſire, great wit admiration, vertue eſteem and reſpect, eminent goodneſs friendſhip; and (they ſay) to produce a Love there muſt be a pleaſingneſs alſo. Thus all things are parcel'd out, and none hath all together. 'Tis none but Jeſus Chriſt that is altogether lovely; and therefore ſeeing all deſires are in him, he ſhould be the deſire of all: and no ſoul can have content and ſatisfaction that is not married to him, and they that are, want none, Cant. 5.10,—16.
86 The beſt policy is to prefer doing our duty before all enjoyments, and the peace of ones conſcience before any peace elſe, and the liberty of ſerving God (whoſe ſervice is perfect freedom) before the liberty of our perſons, Acts 4.19, 20.
87 To go againſt reaſon and conſcience for any other reaſon, is highly to ſin againſt God, who is God of reaſon and Judge of conſcience, Gen. 39. James 4.12.
88 Love is the root and ſpring of all other affections and paſſions; a man hates, becauſe he ſeeth ſomewhat in that he hates, contrary to what he loves; and is therefore angry, becauſe in that wherewith he is angry, there is ſomething which impedeth or hurteth what he loves.
89 'Tis a difficult thing to judge …nes ſelf aright: It's beſt with ſome when they think it worſt, Revel. 2.9. …nd worſt with ſome when they think …t beſt, Revel. 3.17.
90 God is the Father of mercies, … Cor. 1.3. Mercy is his Child, and …omes as freely from him, as a Child from a Father; and therefore he ſent …is own Son (whoſe Father he is, and … whom he is a Father of Mercies) to …e his Love-Token to the World, John ….16. Rom. 5.8. 1 John 4.9.
91 We cannot live without breaking, either naturally or ſpiritu…lly; and this neceſſity of breathing (that we may live) doth ſometimes …rce out ſuch ſighs and groans as are …nutterable, Rom. 8.22, —26.
92 It was ſad with the Primitive Times, when they were undone for well-doing, and muſt ſuffer evil, becauſe they would out do evil: but though 'twere ſad, yet 'twas their glory; and for which they not only glorified God, 1 Pet. 4.13,—16. but for which (as the Apoſtle ſpeaks) God gave them thanks, 1 Pet. 2.19, 20.
93 A wicked man (foreign) is not a friend to himſelf; he flies and labours to run away from himſelf like Adam, as well as from God; and is never in ſo bad company, as when he is (and therefore ca… ſeldome endure to be) alone, becauſe he is then with his own guilty conſcience: and this makes men ſtudy ſa… many Paſtimes and Arts of diverſion or to fall a building, as Cain did. They endeavour to hide their faults, no… only from others, but to conceal them from themſelves: they eſteem their crimes not ſufficiently hidden, if themſelves ſee them; they with-draw them from their own conſcience, b… bribing, blinding, and ſearing it … much as they can.
94 Some men hate their own vice in others, as if they had not the trad… of ſin enough to themſelves, unle… they had a Monopoly and might ingroſs it.
95 When we go about any thing from the dictates of paſſion, we ſhould (if at leaſt when in a paſſion we can) conſider, whether we our ſelves may not afterward be the firſt men, who will wiſh it undone.
96 He (in ſome meaſure) loves an evil, who is overcome by it, 2 Pet. 2.19. for conqueſt of this nature is on the Will, which never chuſeth an object, till it love it. There only we can have a perfect Conqueſt over ſin, where there will be a perfect hatred of it. Here (in the beſt) there is but an incompleat reſtauration of the image of God: The body of Nature and body of Sin are born and muſt die together.
97 There is ſcarce a more hateful quality in the eyes of God or Man, than that of the Herodians, who lie in wait to catch and to accuſe an innocent man, Mark 12.13.
98 Some men eat and drink ſo long, that they are good for nothing, b… either to lie down and ſleep, or to riſe up and play, to live to day and die to morrow, having made their belly the grave of their ſouls and dungeon of reaſon, Rom. 13.12. — 14.
99 Many a man needs no more to undo him, than his own deſires; they are ſo bad, that no enemy could wi… them worſe than to be themſelves (a Covetous Midas's) being alwaye deſiring and labouring for that, which they reſolve never to uſe, and which will be to their hurt and ruin Eccl. 4.8. and 5.13. and 6.2.
100 'Tis a marvellous ſtupidity and illogical, that the more continual experience men have of the Vanity o… the World, the more greedy experiments they make, to find (if they could find out) ſolidity in it.
Alas! fond Child
What hath thee ſo beguil'd
To ſeek for Hony in a neſt of Waſps?
Thou maiſt as well
find eaſe in Hell,
And ſprightly Nectar from the mouth of Aſps.
Shall the World always make fools of us? or rather, we of our ſelves? Shall we never take warning by others nor our own harms? Let the time paſt ſuffice, &c. 1 Pet. 4.3.