Things Worth Thinking on, Century 3
THE Third Century.
1 VVHat good man had not rather want the thing he moſt deſires, than obtain it by unlawful and irreligious means? but means paſſions and Gods directions ſeldome agree: ſuch as too much attend their own ends, ſeldome confine themſelves to Gods means, Rom. 3.8. 1 Tim. 6.9, 10.
2 They confeſs their own weakneſs as to Truth and Juſtice, who chuſe rather to contend and conquer by force, than by Argument, Acts 4.14,— 17.
3 'Tis a ſin againſt Hoſpitality, to open your doors, and ſhut up your Countenance; be ſweet, gracious, and free, let your looks be the Chryſtal to your Diſpoſition. Though a churl may bid all Welcome, yet he thinks none ſo; though he may ſay, Eat and drink, yet his heart is not with thee, and his courteſie ſeldome comes, but for gain or falſhood, as Solomon tells us, Prov. 23.3, 6, 7, 8. And on the other hand, how generouſly ſoever you entertain, never compel him to ſurfet, whom you invited to feaſt; nor to be drunk and loſe his own by anothers health, Heſt. 1.7, 8.
4. 'Tis better to be above, than but even with an enemy: He that revengeth is but even with him (as the phraſe is) but he that pardoneth is above him; for ſo much as a man is better than another, ſo much he is above him, Matth. 5.44, — 48. And on the other hand, let no man offend on the preſumption of a pardon; for he ſeems to be in love with a fault (like Shimei) who had rather be forgiven, than be innocent. It's better not to need, than to have a pardon.
5 All humane Reaſon is ſo intermixt with wit and fancy, that many times a man can hardly tell which is which: Reaſon hath ſo many ſhapes, colours and forms, that we know not which to take hold of; experience and events have as many: What ſhall we do then? To the Law and to the Teſtimony, Iſa. 8.20. Search the Scripture, 2 Tim. 3.14, — 17. Eph. 4.14.
6 As 'tis impertinent, yea meer vanity and very folly, to make a profeſſion of love to God, and yet to expreſs none to our Neighbour, 1 John 3.17. and 4.20. So 'tis in vain to pretend love to mens ſouls, while we ſhew no love to their bodies. Surely no man will thank another for killing him, though he ſhould tell him 'twere in kindneſs: 'Tis worſe than he, that as a mad man caſteth Fire-brands, Arrows and Death, and ſaith, Am not I in ſport? Prov. 26.18, 19. No man cares for ſuch biting Jeſts and hurtful Sports, much leſs for injurious Courteſies and killing Kindneſſes. Perſons may complement, and ſay they will do this and that (and I know not what) for your ſervice and welfare; but who can look for ſervice, where he ſinds unfaithfulneſs and violence, 1 Sam. 18.25.
7 That the evil of ſin is the greateſt evil, appears by this, as well as many other arguments, that (though other evils may be complain'd of and lamented, yet) there's none to be repented of, but this of ſin.
8 A man cannot do himſelf a greater kindneſs, nor better ſervice, than to ſerve God with his beſt, his all, and to his utmoſt: For as wicked men by the evil of ſin, bring an evil reward, or reward of evil, viz. the wages of ſin, upon their own Souls, Iſa. 3.9, 11. So they who ſerve God will find that in keeping his commands there's great reward, Pſal. 19. no leſs than eternal Life by the gift of God, Rom. 6.23. and therefore ſay to the Righteous, it ſhall be well with them, for they ſhall, yea they ſhall eat the fruit of their doings, Iſa. 3.10.
9. The good man's beſt, and the bad mans worſt, lyes in ſhall be's, Iſa. 3.10, 11. in reverſion. Here Dives had nothing but his good things, but hereafter he had no good thing. Here Lazarus had his evil things, but afterward no evil thing. The good man when he dies takes his leave of, and departs from all evil; and the evil man when he dies takes his leave of, and departs from all his goods, which was all the good he had. Now he is comforted, but thou art tormented, Luke 16.25. Oh 'tis a ſad thing to have ones portion of good only in this life, Pſal. 17.14.
10. The things of this World, viz. the luſts of the Eye, the luſts of the Fleſh, and the Pride of Life (which ſome call The Worlds Trinity) the God which Worldlings worſhip, have many charms, and are bewitching: Many have been inchanted by the god of this World, to make this World their God; and there's no conquering, no nor avoyding the influence and force of its Philters, which work on the ſenſe, but by Faith and being ſtrong in Faith, Heb. 11.25. 1 John 5.4, 5.
11 Our great deſire and endeavour ſhould be to be men of truth; true to God and his Glory; true to our ſouls and their happineſs; true to men and all the offices of Love we owe to them; and we ſhould owe no man any thing but love, Eph. 4.15. Rom. 13.8. Falſhood and Hypocriſie is ungodly, unmanly, and unfriendly; 'tis odious to God and all men that diſcover it, and muſt needs be hurtful to them that act it; for Matth. 23.33.
12 'Tis to be our Prayer and Care, not only to receive mercy from God, but to improve it for God, and return the praiſe to God, Pſal. 116.12. yea, and that according to the benefits which we receive, Pſal. 116.12. 2 Chron. 32.25. and then 'twill be a more bleſſed thing to give than to receive, Acts 29.35. For thankfulneſs, and giving God the praiſe, is the compleating and crowning of all our mercies, without which they are ſcarce to be called bleſſings, Pſal. 40.1, 2, 3. There are ſix degrees of mercy, and the New Song is the ſweet cloſe and glorious Crown of all.
13 A good man would gladly be preſerved, not only from miſcarriages, but miſtakes, for they occaſion miſcarriages, not only from preſumption, but ignorance; not only from the known evil of his ways, but the unknown and undiſcerned ſecrets of his heart: and is impatient till he be ſo upright, as not only, not to commit the great tranſgreſſion, but that the thoughts of his heart, the words of his mouth, and the works of his hands, may be all acceptable to his God, Pſal. 19.12, — 14.
14 Oh what a ſad life do they live, who live in pleaſures! Life do I ſay? No, no, they are dead while they live, 1 Tim. 5.6. If we will ſay they live, we muſt ſay, that 'tis but like Bedlams, who (and their pleaſures alſo) are run ſtark mad: For to this purpoſe is that of Solomon, Eccleſ. 2.2. or elſe they are degenerated and metamorphoſed into Beaſts, Jer. 5.8.
15 Fondneſs is the ſickneſs of love, by which children are taught to rebel, 1 Kings 1.5, 6. If it proceed not ſo far, yet they are very ill bred; for ſuch perſons (as ſom-body ſays) teach their children to be Gentlewomen, before they teach them to be women; to bridie their chins more than their tongues or pride and paſſions; how to behave themſelves in a Dance, better than in Company; how to wear fine cloaths, than how to do vertuouſly: thus they are put off (being puft up) with ſhew without ſubſtance. But let us learn to teach children (to whom much reverence is due) by word and deed, by doctrine and example, if ever we expect they ſhould prove dutiful to God and to us, and of any uſe to others while they are in the World, 1 Sam. 3.13. Tit. 2.4, 5. Prov. 22.6. and 23.13, 14. & 13.24. & 19.18. & 22.15.
16 He that keepeth Iſrael doth neither ſlumber nor ſleep, Pſal. 121.4. And how ſafely and quictly may they ſleep, for whom God is pleaſ'd to wake and watch? Pſal. 4.8. & 3.5. Prov. 3.24.
17 Will-worſhip and Will-ſuffering are both bad; as is clear from Col. 2.23. 1 Cor. 13.3.
18 'Tis no cure of Paſſion to delay it: For that which Athenodorus preſcrib'd to Auguſtus, to repeat the Alphabet between paſſion and revenge, is but boyiſh and ſlight, as diverting the mind to a trifle; which is only to couzen, and not to conquer the diſtemper: 'Tis like the cure of Empericks, which may allay, not free a diſeaſe: 'tis beſt to pluck it up by the Roots; and how that's done, ſee Gal. 4.24.
19 They diſpute beſt, and are moſ… like to prevail, who uſe hard arguments and ſoft words, Prov. 15.1. and 25.15. John 7.46.
20 An hypocrite is one who ſeems to be what he is not, and would not ſeem (nor be ſeen) to be what he is. Matth. 23.25, — 28.
21 All men offend in many things, James 3.2. and many men offend in all they do, Gen. 6.5.
22 If ſinners be damned, 'tis juſt with God to damn them; if they be ſaved, 'tis mercy from God, Rom. 6.23.
23 When the Law of God is written in our hearts to teach us, our hearts will be in the Law of God to do it, Pſal. 40.8. Heb. 8.10, 11.
24 If it be thy cuſtome to ſin, know that 'tis Gods cuſtome to puniſh ſinners, as Rom. 8.28. 2 Theſſ. 2.11, 12.
25 He that hath God for him, need not fear what any (Man or Devil) can do againſt him, Rom. 8.31.
26 We can call nothing properly our own, but our ſins; for all things elſe we owe (and ſhould pay) an acknowledgment to God; yea, even for our very miſeries, they being not only leſs than our iniquity deſerves, Ezra 9.13. but (though of ſins procuring) are deſign'd by God, not only to correct us for our evil, but to inſtruct us for our good, Heb. 12.10. and It greatly becomes us to bear, and concerns us to hear the Rod, Mic. 7.9. & Mic. 6.9. for, Prov. 3.11, 12. & Pſal. 94.12.
27 Conſcience, Credit and Friendſhip, are three of the moſt valuable things in the World; but Conſcience above any, 2 Cor. 1.12.
28 All Divine Writings, viz. the Holy Scriptures, contain more matter than words, they have an infinite (unſearchable depth of) ſenſe and meaning: but many humane Writings have more words than matter, 1 Tim. 1.4. Tit. 3.9. 2 Tim. 3.15, 16, 17.
29 Perſons intelligent and pious, will not be apt to value any Diſcourſe for witty, that cannot pleaſe the Fancy without offending the Conſcience: nor ever think it a demonſtration of a mans wit, that he will adventure to be damned to be thought one, as they do that abuſe the Scripture, and turn the Grace of God into Laſciviouſneſs, and are wanton, if not profane, though but in Jeſt, Jude 4. Eph. 5.3,—6.
30 Self-love will make us admire and magnifie any one that will admire and magnifie us, Gal. 4.17.
31 The beſt uſe we can make of others diſſolutions, is to prepare for our own; and the death of others doth naturally mind us of our mortality; which calls upon us to live well, ſeeing we dye daily, and may dye to day before to morrow: and if this night our ſoul ſhould be taken from us without Repentance, we ſhall not only dye, but periſh, Luke 13.3.
32 As for ſuch as aſpire to poſthume Glory, 'tis to be admired to ſee their ambition projecting beyond the Grave, but themſelves (it may be) ſtepping ſhort of Heaven: Oh what Fools are they (how much ſoever applauded for Witts) who attempt things they ſhall never ſee, and provide torments they ſhall ever feel, Luke 12.20, 21. Pſal. 49.11, 12, 13. 'Twill be cold ſatisfaction, to have a name recorded and celebrated in any Book (for Beauty, Wit, Valour, Riches, &c.) if it be blotted out of the Book of Life, Exod. 32.33. Rev. 13.8. or were never written in it, Rev. 20.15.
33 They who will not do themſelvs the right to practiſe Religion, ſhould not do Religion the wrong to profeſs it, Pſal. 50.16.
34 Affected hardneſs is uſually followed and frequently puniſhed with inflicted hardneſs. The harder mens hearts are, the more they ſin, and the more they ſin, the harder their hearts are, Heb. 3.13.
35 Religion is no Book-craft, nor Paper-skill. Man indeed may teach the Tongues, but God only the things: Man may teach the Grammar and Rhetorick, but God teacheth the Divinity of revealed Truths: Man may teach the ear, but God only teacheth the heart, 1 Cor. 3.7. Heb. 8.10, 11.
35 We are to do all we do to glorifie God, and to do it ſo that God may be glorified, 1 Cor. 10.31. which is not by communicating any glory to him, for that we cannot, but by receiving his grace into us, that it may animate and act us, and thereby we be like him and pleaſe him: For 'Tis all one in Scripture Phraſe, to glorifie and to pleaſe God. Father, glorifie thy ſelf, John 12.28. and, Father, thy Will be done, Matth. 26.39.
36 Light, fooliſh and idle talk, hath nothing of weight in it, unleſs it be, that 'tis a burthen to the hearers; and ſuch men do beſt at laſt, viz. when they make an end of talking, Eph. 4.29. Prov. 30.22. & 29.11. Eccleſ. 10.12, — 15. Prov. 26.7, 9. Eccl. 7.5.
37 Time and leiſure is not given to any man, that he might do nothing, or (which is worſe) that they might do evil, but that they might do good and well, Pſal. 90.12. Eph. 5.15, 16. As for Sports and Paſtimes, the beſt of them come ſo near to idleneſs, and the worſt of them to vice, that as the one is not to be allowed any, ſo the other no conſiderable part of our time, Eccl. 9.10. and 11.9. and 12.1.
38 Many men live as if they had no ſouls to ſave, or at leaſt, as if they had no mind to ſave their ſouls, Prov. 8.36. which ſome read (ſpernit animam) he deſpiſeth his ſoul, as if 'twere good for nothing but to be damned: and as we read it, 'tis to ſhew, that ſinners do nothing but wrong and undo themſelvs; they are Felones deſe, ſelf-murtherers, Luke 12.20, 21.
39 Some men (and ſome called Gentlemen) ſcorn to pray to God, as much as to beg of men, Job 21.13, 14, 15. And ſome care for only ſo much Religion, as will ſave their credit in this World, and not their ſouls in the other World: Vertue and Godlineſs (they think) are good names and words, but they will have no acquaintance with the things, 2 Tim. 3.5.
40 Some men inſtead of laying up their treaſure in Heaven, lay up and place heaven in their treaſure, Luke 12.20, 21. They make Gold their God, Job 31.24. yet (it may be) can be content to hear of honouring God, ſo long as 'tis not with their ſubſtance, Prov. 3.9.
41 Without Gods aſſiſtance, we can do nothing, John 15.5. 2 Cor. 3.5. and without Gods bleſſing, all we do will come to nothing, 1 Cor. 3.7.
42 We ſhould rather heal than diſcover, yet rather diſcover than flatter the vices of them with whom we converſe, Gal. 2.14.
43 We ſhould ſo ſpeak, as that none may be the worſe, but all the better for hearing us; that all may be brought to the love of goodneſs and hatred of ſin, by our diſcourſe, Eph. 4.29. Col. 4.6.
44 'Tis very hungry-wit that can feed on ſuch nauſeous diet, as deridingly to diſcourſe of, and rejoyce at, other mens infirmities or calamities, yea though they be enemies, Prov. 23.17. Job 31.29. Prov. 17.5. Pſal. 35.15. And 'tis very dwarfiſh-wit, baſe, low, and ſordid (like that of Ziba) which cannot tell how to advance it ſelf, but by trampling on others reputation, 2 Sam. 16.3.
45 When riches increaſe, we ſhould not be affected with them; nor when they decreaſe, ſhould we be afflicted for them: Tranſports and Torments are equally to be avoided. A man ſhould never loſe the ſerenity and calmneſs of his mind, either in enjoyments or in diſ-appointments, in gains or loſſes. How and where to learn it, ſee Phil. 4.11, 12, 13.
46 He hath not ſpent his life ill, who hath learned to die well: in order to which we muſt above all endeavour that our ſins may die, and we may ſee them dead before our ſelves, 1 Cor. 15.55, 56, 57.
47 He can never live contentedly, that fears to die. It's no great thing to live, ſlaves and beaſts can do that; but 'tis a great thing to live and die well, 2 Tim. 4.6, 7.
48 It's a good and cheap time to die in, when to live is rather a burthen, than a bleſſing; and there is more evil in life, than good: and indeed there are many things in life, worſe than death; beſide our ſins, our ſickneſſes, and ſometime phyſick too, that many times we undergo many deaths to avoid one: but yet 'tis beſt to ſubmit to God both for time and way; and 'tis our duty to live and uſe good means to live as long as we can, that we may bring glory to God, whether by doing or ſuffering, Iſa. 57.1. Phil. 1.20,—25.
49 The beſt way never to be croſt in our deſires, is to make Gods Will our own: by this we ſhall never miſs of having our own free choice in all things, Matth. 26.39. and we ſhould never ſay (Fiat volunt as mea niſi quia tua) our will be done, but only as and becauſe 'tis Gods, James 4.15.
50 Obedience and well doing is the good mans wages as well as work; and he will be doing good, though he do good for nothing elſe: and they who do not good, are (as we ſay) too good, that is ſtarke-naught, and good for nothing at all, Pſal. 14.4, 5.
51 The pain of getting, the care of keeping, and fear of loſing, takes away much of the comfort of having riches: See Solomon's Eccleſiaſtes.
52 He is the true Gentleman, who is Gods Servant, the Worlds Maſter, and Sins Conquerour, Heb. 11.25.
53 'Tis cold comfort to ſee ones enemy in a bad, and not ones ſelf in a good condition; that he is miſerable, and we not happy: which we can never be, if our ſin be not ſubdued, as well as (and which is the worſt of) our enemies. 'Tis to be baſe, to conquer men, and be conquered by luſts, Prov. 16.32.
54 Man made ſin, and ſin unmakes (for it unmans, and by taking away the likeneſs of God ungods) man: or man doth ſin, and ſin doth, undo man, Prov. 8.34. Ezek. 16.
55 He that is not ſo good as he may be in his preſent condition, is not like to be as good as he ſhould be in another condition: we do but flatter and abuſe our ſelves with promiſes and purpoſes of what we will be, while we neglect to be what we ought, Eccleſ. 9.19. Deut. 5.27, — 29.
56 He that doth not do good for Gods-ſake in a time of proſperity, is not like to ſuffer evil for Gods-ſake in a day of adverſity: and ſo backward, Job 2.10. Eccleſ. 7.14.
57 Ambition is never quiet, but reſtleſs and incroaching, crying like the Horſe-leech, Give, Give: at firſt it longs to be next the beſt, then to be equal with the beſt, and then to be chief above the beſt: and what it ends in, may be obſerved in Abſalom, Haman and Julius Caeſar, &c. They that will by unlawful means climb higheſt, are like to fall loweſt: for Pride is the Ʋſher to a Fall, Prov. 16.18.
58 Friends uſually fail them that fly, as either ſuſpecting the perſons and their cauſe, or fearing what they may ſuffer for their ſakes, 1 Sam. 21.1. 1 Sam. 29.4, 5.
59 Man is not only born, but new-born to trouble, Matth. 16.24. 2 Tim. 3.12.
60 It's too uſual in proſperity to forget the threatnings, Hoſ. 2.13. and in adverſity to forget the promiſes of God, Iſa. 49.14,—17.
61 Many times when men come to a We will, God comes to a You ſhall: the judgement is as their ſin: and God is as much ſet on his will for judgement, as men are ſet on their will for ſin, 1 Sam. 8.19. Hoſ. 13.11. Pſal. 109.17, 18.
62 Worldly men are for the rudiments of the World, becauſe they bring in the things of the World; and cry out, Great is Diana of the Epheſians, becauſe ſhe brings no ſmall gain unto the Craftſmen, and by which they have all their wealth, Acts 19.24, 35, 28. Hence 'tis that the Pope prevails more than a General Council, becauſe he hath Places and Preferments to beſtow, and they have none, 1 Tim. 6.3, 4, 5.
63 'Tis made a queſtion by ſome, which is better, the War that brings Peace, or the Peace that brings War? but ſurely, we ſhould endeavour to have Peace with God and all men, and to War with nothing but the Devil, the Fleſh and Sin, Eph. 6.12.
64 Though men may pluck my heart out of my bowels, they ſhall never pluck the truth (nor the love of it) out of my heart, was the ſaying of (and becoming) a Martyr.
65 If the Word of God ſlay not the ſin of man, yet twill ſlay the Man of Sin, 2 Theſ. 2.8. and the man that goes on in ſin, Hoſ. 6.5.
66 God made man to ſerve him, and he that ſerves God is a made man: for Godlineſs is the making (the enriching and exalting) of a man. A man is made for ever when he is newmade, 1 Tim. 4.8.
67 If Gods Precepts be far from our hearts, his Ear will be far from our Prayers, Prov. 1.28.
68 Sleep, which is the Shadow of Death, is the Nurſe of Nature, the Parentheſis of our Cares, Griefs, and Troubles; and Death is the Periodus, the full ſtop, point, or end of them all, if we die in the Lord, Revel. 14.13. The Reſurrection is the beginning of a new Verſe, or Paragraph, yea of the whole Tract of Eternal Life, to the Children of the Reſurrection, John 5.29.
69 Though it be a miſery to have a ſinful heart, yet 'tis a mercy to ſee it ſo; for Conviction is the firſt ſtep to Converſion: and though there are many vile enough (as to their ſtate) to be damned, yet there are but few vile enough (as to their ſenſe in their own eyes) to be ſaved, or to cry out, What ſhall we do to be ſaved? Acts 2.
70 The Profeſſors of and Pleaders for merit, would be loth to uſe ſuch arguments before God in Prayer (which is a little day (or the emblem of the Day) of Judgement) before God, as they do in diſpute, before Men: as, I am worthy for whom thou ſhould'ſt do this. Though ſome did plead it for the man, yet the man durſt not plead it for himſelf, as Luke 7.4. with 7.
71 There's not ſo great a difference, between the higheſt Saint in Heaven, and the loweſt Saint on Earth, for 'tis but (gradu) in degree; as there is between the loweſt Saint on Earth and the higheſt Man (if but a Man) on Earth; for 'tis (ſpecie) a difference in kind, Prov. 12.26. and God loveth the loweſt Saint, more than the higheſt Angel doth love God.
72 When Chriſtians goods are ſpoil'd and taken from them for Chriſts ſake, Men take what is not, but God what is his own: and yet he will place it to their account, and reward them abundantly, if not in this Life, yet in that to come; if not in kind, yet in kindneſs, which is infinitely better, Heb. 10.34. Matth. 19.29.
73 It might be juſt with God to make them go naked for want, who go naked for wantonneſs; and to ſuffer them to be beſpotted with the Name of proud, &c. who beſpot themſelves for the fame of beauty: and though charity command me to believe, that ſome women which hang out ſigns, will not lodge ſtrangers; yet theſe Mock-Gueſts (as one calls them) ſeem guilty of tempting others to tempt them, Gen. 38.14, 15, 16. Prov. 7.15, 16, 17.
74 'Twere to be wiſht there were more and fairer proportion, between Profeſſion and Practice: That men would do as they ſay; and not only talk of, but walk in Chriſt and the Spirit: and not only adorn themſelves, their houſes, and their books, with fine, gay and golden clothing, hangings and covers: but that they would adorn the inner man with a meek and quiet Spirit, and the outer man with Good Works, and by both the Doctrine of God our Saviour; for he is a very piteous Chriſtian, who in words confeſſeth, but in works denieth Chriſt, Gal. 4.25. Col. 2.6. 1 Tim. 2.9, 10. 1 Pet. 3.4. Titus 2.10. and 1.16. How can he be true to the Will of God, that's falſe to his own word?
75 Wicked men do not only depart from God, but bid God depart from them, Job 21.14. but wo unto them, when God takes them to their word, Hoſ. 9.12. and when they ſhall hear that dreadful Sentence, Depart from me ye curſed, Matth. 25.41. Sin and damnation have one Name, departure from God.
76 We have great reaſon to acknowledg our beholdenneſs to God, for the time that is paſt, and as great to own our dependance on God, for the time to come; and are by both hugely and ſtrongly obliged to glorifie God, Dan. 5.23.
77 Thinking time, if well improved, may be ſome of our beſt time, and we may be in good company when alone. There is a Story of a Gentleman, who on his Death-bed laid this one command upon his wild ſon, and engaged him to the performance of it by a ſolemn promiſe, viz. That he ſhould ſpend ſome time every day in retired thinking, but left him at liberty to think on what he would: Being under this promiſe, and having this liberty, he addreſſes himſelf to perform the one, and enjoy the other; one day recalling his paſt pleaſures, another contriving new delights; but at length becomes inquiſitive after his Fathers deſign and end, in requiring this penance: He knew his Father to be a wiſe and good man, and therefore concluded his deſign to be ſo too; that his intent could be no other, but to bring him to conſider his wayes, and whither they tended, and what would become of him …f he were not religious, but ſhould …ive and dye in his ſin: which was by a divine hand ſet ſo home, that he was reſtleſs till it was made effectual to his becoming a new man. Happy Command! happy Promiſe! happy Performance! happy Time! happy Employment! happy ſucceſs! Some-body hath a ſaying, that Conſideration is half Converſion, and that a conſiderative perſon is not far, nor is like to be long from the Kingdome of Heaven. The great complaint God makes of men, is this, that they are not men, i. e. rationally conſidering and reflecting on their wayes, Iſa. 1.3. and 44.19. As if 'twere impoſſible for men to act ſinfully, if they would act rationally; and therefore calls on them to ſhew themſelves men, Iſa. 46.8. When the Proding came to himſelf, he quickly went to his Father.
78 When men (as the Apoſtle Paul doth often) uſe Hyperbolies in ſpeaking of Grace and Glory, it makes the higheſt of them, but ſeeming ones: for they are a Thence, on which 'tis eaſie for a man to ſpeak much, but impoſſible to ſpeak too much, or well enough; there's want in the words that are, and want of more words than there are, to tell us the All of Grace and Glory, Eph. 3.18, 19. and 3.8. 2 Cor. 4.17. 1 John 3.1, 2, 3.
79 Of the two, Promiſes bind Faith more than threatnings do; and we ſhould ever be (as God is) more ready to promiſe than threaten, and to perform them, rather than execute theſe, Pſal. 103.8, 9.
80 He muſt be of a very weak Underſtanding, or very perverſe Will, who is ſo illogical, as to conclude from the ill practiſe of men profeſſing a good Religion, that the Religion is bad; and will not diſtinguiſh between Fact and Faith, Practiſe and Principle: and ſo is he that will give way to ſuch inconſequential reaſonings, as to conclude from one bad, or ſome bad, that all are ſo: That becauſe Judas was a Traytor, none of the Diſciples were true, faithful and honeſt. 'Tis impertinent and abſurd, to ſay, This is their Religion, and they are all alike.
81 Conſcience is a Deputy-God (as Moſes was made a God to Pharaoh) 1. To declare the Will of God. 2. To inſtigate to the doing thereof: And 3. To bring Plagues and Terrors, if it be not obeyed, Rom. 2.15.
82 To ſin is humane-like, to grieve for't is Saint-like, but to perſevere in, and to boaſt of it, is Devil-like, John 8.44.
83 Every ſin tranſgreſſeth Gods Command; but they who prefer the Traditions of men before the Commands of God, do make his Commands of none effect, Math. 15.6,—9. and Mark 7.7,—13.
84 A man may conceive more in an hour, than all the greateſt of Kings or Emperours did ever enjoy; as Rocks of Diamond, Heaps of Pearl, Mountains of Gold; but 'tis impoſſible to think what God is able to do, or to conceive what God will do for them that love him, Eph. 3.20. 1 Cor. 2.9.
85 'Tis not the Faith of ſenſe, which is ſeeing, nor the Faith of Reaſon, which is knowing, but the Faith of Revelation, which is believing, that the Goſpel requires, He…. 11.1. John 20.31.
86 Where there is not quiet in paſſive Obedience, the ſincerity of active may be doubted, Job 4.3, 4, 5.
87 We ſhould look to it, that we be gracious, as well as vertuous, and not only be conformable to the dictates of Philoſophy, but of Divinity: We ſhould do good, not only for others ſake, or our own ſake, or Vertues ſake, but for Gods ſake. We then do well, (and ſhall hear it ſaid, Well done good and faithful ſervants) when the good we do is from the love of God as the Principle, 1 John 5.3. by the Will of God as the Rule, Gal. 6.16. and to the Glory of God as the End, 1 Cor. 10.31.
88 Some men are ſo impudently wicked, that though they take Gods Name into their Mouth, yet they hate to be reformed; and becauſe God is ſilent, they think he gives conſent, and that he is ſuch an one as themſelves, Pſal. 50.16, — 21. that God is as much a lover of ſin as they are: for Mal. 2.17. they ſtick not to ſay, Every one that doth evil, is good in the ſight of the Lord, and he delighteth in them: or, Where is the God of Judgment? and Becauſe Judgment is not executed ſpeedily, therefore their heart is fully ſet to do evil, Eccleſ. 8.11. God is ſcarce known or acknowledged, but as he is a God of Judgment, Pſal. 9.16. Now ſeeing nothing elſe but Judgment will convince them, hence it is that David, Jeremiah, &c. do ſo often pray for Judgment on the wicked, viz. that they may know they are but men, Pſal. 9.20. that they may ſeek thy Name, O Lord, that they may know, that thou whoſe Name is Jehovah, art moſt High over all the earth, Pſal. 83.16, 18. They pray for evil to do them good, and ſeem to curſe them that they may be bleſſed: For ſuch curſings are not the imprecations of their ſpirit, but the predictions of Gods Spirit, to ſignifie, not what they deſire may be, but what God threatens ſhall be, their condition, if they perſiſt in their ſin, and what they deſerve for having ſinned. They that call for fire from Heaven, know not what ſpirit they are of. Bleſs and curſe not, yea bleſs them that curſe you, and pray for them that deſpitefully uſe you, and perhaps both they will be, and you will ſpeed, the better, Matth. 5.44, 45. To curſe any perſon or thing paſſionately, is an infirmity at leaſt, but to do it maliciouſly is impiety at the beſt.
89 No man can poſitively and infallibly ſay what God will do with the Man of Sin, as to the particulars of his puniſhment, or the time of it; nor how God will recover the World from under the power of Antichriſtianiſm: 'Tis to be wiſht it may be (and ſome believe it will be) by the Sword of the Spirit, the Word of God, rather than by the Sword of VVar and the wrath of man; by converſion, than by confuſion, by turning hearts, than by taking away lives. Surely next to ſin, nothing can be more croſs and dreadful to a Chriſtian Genius and Spirit, than war. 'Tis ſad to think of fighting and dying, but ſadder to think of damning. I ſhould be very jealous of, and angry with my ſelf, ſhould I find an inclination to pleaſe my ſelf in the ruine, the death, eſpecially in the damnation of any perſon: and I am pretty confident, that if it might paſs according to the Votes of good men, they would all wiſh and pray, that no one perſon might ſin any more or periſh for ever: and whatever ſhakings yet remain for this world, till the Judgment Day, that they may begin and end only in holineſs, and be managed with a meek and quiet Spirit, Iſa. 2.4. Hag. 2.6, 7. Jam. 3.13, — 18.
90 To hold Communion with men that are ſinners, and not to have Communion with their ſins, is an excellent ſociable ſpirit: To extend it where the Rule commands, and deny it where the Rule forbids, qualifies us to converſe with God and Men, 1 Cor. 5.9, 10, 11. Eph. 5.6, — 17. 1 John 1.3, — 7.
91 If we have not been thankful for great mercies, God may and ſomtime doth take them away, that he may bring us to have a great value, and to be thankful for the leaſt of mercies, Lam. 3.22. 2 Kings 20.16. — 20.
92 The heart may be (allowably) toucht and feel, when objects of … and grief preſent themſelves to, and are upon us. God allows us to give Nature its due, provided we deny not him his due. Our bleſſed Lord and Saviour was ſenſible of ſuch things, Heb. 4.15. and without it a man ſhould be not only a Stoick, but a Stock; and 'twould be no exerciſe or tryal of grace, if matter of grief and fear were not perceived and felt, Heb. 12.11.
93 God reſted not from his work of Creation, till man was made; nor can man reſt from his purſuits after the Creation, till God be enjoyed, Pſal. 73.25. Feciſti nos Domine propter te, nec acquieſcimus donec ad te perveniamus, ſaid St. Auſtine; thou madeſt us for thy ſelf. O Lord, and we are not quiet, till we come unto thee. And 'tis only in the God-Man Chriſt Jeſus, that God is, and we can be well pleaſed.
94 Love is the fulfilling of the Law, Faith the fulfilling of the Goſpel, and both the fulfilling of Chriſtian Religi… …al. 5.6.
95 It is as clear by Scripture-light that Chriſt is God, as 'tis by Natures light, that there is a God, Rom. 9.5. Pſal. 14.1.
96 Though they that write or ſpeak of the Holy Scripture, may decline a Rhetorical ſtyle; the ſubject needs but few of its Ornaments, as not neceſſary; and rejects many as indecencies, miſ-becoming the Majeſty of ſo ſacred a thing, 1 Cor. 2.1, — 5. and verſ. 13. yet this great Apoſtle, that he might gain upon, became all things to, all men, as being debtor to the wiſe and to the unwiſe or unlearned, Rom. 1.14, 15. & therefore we find him not only diſ…uting ſtrenuouſly, and contending earneſtly for the faith, Acts 17. but uſing a flowing eloquence, and the flowers of Rhetorick very often, and ſometimes quoting their Poets too.
97 Through want to be deſtitute, or through will to deprive our ſelves of food and raiment, is the one our miſery, the other our folly, not any Mortification; which is not in denying the body neceſſaries, but in abridging it of its irregular ſenſual appetites, Col. 2.23.
98 Were the Scriptures ſufficiently underſtood, they would be highly venerated: and they that would keep others from reading of them, do (as Saul by his raſh adjuration) with-hold them from eating that honey, which being taſted, did not only gratifie the Palate, but enlighten the Eyes, Pſal. 19.7,—10.
99 There's great difference between doing and being obedient to the Will of God; The ground of Religious Obedience is, becauſe God commands the things to be done, more than that they are good in themſelves: Doing a thing becauſe moſt ſuitable to Nature, or becauſe it pleaſeth us, ſpeaks Morality; but doing it becauſe God commands it, and to pleaſe him, ſpeaks true Religion and the Obedience of Faith, Matth. 7.21, 22, 23. 1 John 3.21, 22.
100 When men have ſin'd, how pleaſant ſo ever they may taſte it, yet they will feel it lie ſo croſs and ſcurvily in their breaſts, that they will take no pleaſure to look into themſelves, or be ſenſibly prickt and pain'd, if they have the hardineſs ſo to do, Gen. 4.13. Job 20.12,—14.