Things Worth Thinking on, Century 4
THE Fourth Century.
1 MAny perſons that at firſt believed in Chriſt but upon report, are afterwards (by better acquaintance) brought to believe on him on his own account, John 9.39, — 42.
2 Is it not more truly honourable and glorious to ſerve that God, who commands all the World, and will crown his Servant with glory; than to be a ſlave to thoſe paſſions and luſts, which put men upon continual hard ſervice, and torment them for it, when they have done? Matth. 27.3, — 5.
3 Two things ſhould be much laid to heart by us, the ſin of our Nature, Pſal. 51.5. Rom. 7.24. and the Nature of Sin, 1 John 3.4.
4 If we come to Chriſt, he will not caſt us out, John 6.37. but if we do not come to him, we caſt away our ſelves, Prov. 8.36. John 8.24.
5. The Commands of God ſhew us what our power was, what our duty is, and what our prayer ſhould be: Da quod jubes, & jube quod vis, Give us Lord to do what thou commandeſt, and command us to do what thou wilt, Pſal. 143.10.
6 The Work of Creation is called but the Work or Gods Fingers, Pſal. 8.4. or his Hands at moſt, v. 6. and 19.1. but the Work of Redemption is wrought with … Arme, Luke 1.51.
7 The Perſons who are recorded to have been eminent in one particular Grace, have yet miſcarried in not acting according but contrary to that Grace: As Abraham for Faith, yet denied his Wife from Unbelief: Moſes for Meekneſs, yet excluded Canaan for Paſſion: Job for Patience, yet how Impatient? for though he never did as the Devil ſaid he would, and his Wife tempted him to do, viz. Curſe God, yet he came neer it, in curſing the Day of his Birth: Saint Peter for Courage, yet denied Chriſt, and afterward (which was a ſpice of the old diſeaſe) he diſſembled for fear, Gal. 2.12.
8 When a Manichee contended with Saint An…ſtine, and cried out, Hear me, Hear me, the good Father modeſtly anſwered, Nec ego te, nec tu me, ſed ambo audiamus Apoſtolum, I will not hear thee, nor do thou hear me, but let us both hear the Apoſtle: ſo the Papiſts cry out, Hear the Fathers, hear the Fathers, but we may anſwer, Let's hear the Apoſtles and Prophets, who were the Grand and Great Grand-Fathers, Eph. 2.20.
9 Man-fallen is Man-inverted, and turn'd clean-contrary to what he was: his love is where his hatred ſhould be, his glory where his ſhame &c. He accounts ſtrictneſs a ſin, and ſin a bravery, Tit. 3 3. Phil. 3. Col. 1.21. So that we may exclaim as one doth, Good God! Whither is man fallen! at firſt we practice ſin, then defend it, then boaſt of it; 'tis at firſt (perhaps) a burthen, then a cuſtome, and then a delight: but at laſt 'twill be an hell! as in Cain and Judas.
10 They are both deceiv'd: (1) Who ſay, no matter how we believe, but how we live; and (2) They who ſay, no matter how we live, but how we believe: The truth is, We muſt believe and live in the Truth, or elſe we ſhall not be ſaved by the Truth, 2 Theſſ. 2.10, 11, 12.
11 Gods love to his, will not ſuffer him to depart from them, and their fear of him and love to him, will not ſuffer them to depart from him, Jer. 32.40. nothing ſhall ſeparate them from the love of God in Chriſt, Rom. 8.39.
12 When we are in Proſperity, we are prone to lay our hearts too near it, Pſal. 62.10. and when we are in Adverſity, we are as prone to lay it too near our hearts, Pſal. 77.6, —9.
13 The fear of an higher Power in Heaven, ſhould ballance and byas them that are high in power on Earth: The greateſt men have at one time or other met with their match, but the Great God never met with his, Job 31.13, 14. and 38.3. and 40.2, 8, 9. and 42.2, 3. 1 Cor. 10.22. Acts 5.39. and 23.9.
14 Books are a memory without us, and memory is a Book within us. God hath his Books too, which will be opened: happy they for whom, but miſerable they againſt whom they ſhall be open'd, Mal. 3.16. Revel. 20.12.
15 God declares himſelf Three Wayes, (1) By his Works to the Eye. (2) By his Word to the Eare: and (3) By his Spirit to the Heart: Bleſſed are the Eyes which ſee, the Ears which hear, and the Hearts which receive the declarations of God, Matth. 13.16. and Luke 8.15. but wo to others, Matth. 13.13, 14. Rom. 1.19, 20.
16 The New Creature is but a Creature, and though it have Communion with God, it cannot be God: Divine it may, a Deity it cannot be. Let them conſider it, that talk ſo madly of being godded with God, &c.
17 An hard-heart is the Devils Cuſhion, he ſits ſofteſt on an heart of ſtone, 2 Cor. 4.4. compared with Eph. 4.18.
18 A Wiſe Man may learn much of or by a Fool, but a Fool (eſpecially the conceited one) will not learn any thing of a Wiſe Man, Prov. 1.7. and 26.12.
19 Though we have learnt to call and celebrate the World and things thereof by the great Names of Grandure and Gallantry, by the pleaſing Names of Pleaſure and Prettineſs, by the affected Names of Honour and Happineſs, by the taking Names of Beauty and Bravery; yet we do but miſcall and flatter it (yea abuſe out ſelves to boot) for it's proper Names are far otherwiſe: Vanity of Vanities being it's firſt (Pronomen) and Vexatiof Spirit it's ſecond and Sirname, (Cognomen) as the great and ſearching Antiquary found them to be, Eccl. 1.1, 2.
20 God will not be put off with a mouth full of good words; 'tis in vain to ſay to him Lord, Lord, by way of Profeſſion, Prayer, and Appeal, if we do not do his Will: for though we may plead with him, and quote our many preachments, &c. yet he will profeſs, that he never knew us, no not then when caſting out Devils, &c. but will bid us depart as Workers of Iniquity, even then when we pretended to preach up Holineſs, and to caſt out the Devil and all his Works, Matth. 7.21, 22, 23.
21 They mourn for ſin on the beſt account, who mourn for it as the worſt of evils, and herein the worſt, … 'tis againſt God, Pſal. 51.4. and they that do ſo, will mourn for other mens ſins as for their own, for they are againſt God alſo; and it may be fear'd, they never truly griev'd for their own, who can rejoyce at other mens, 1 Cor. 13.6.
22 When we make other mens ſins our own, they will make us ſmart as much as if they were our own: And we may call other mens, our-other mens ſins, not only when we command and counſel, or take pleaſure in their ſin, but when we do not reprove them for their ſin, and uſe all due means to prevent or to remove their ſin, 1 Kings 12.28, 30. 1 Sam. 3.13.
23 Philoſophy and Moral Diſcourſes may teach men the Art of concealing their Vices, the way how to cu… off the luxuriant branches and excreſcencies of corruption: but the Scripture-Doctrine only teacheth the way o… ſubduing and putting them to death, by laying its Axe to the root of the Tree the very Heart. Moral Doctrine ma… kelp to make good men, but 'twi… never make good Chriſtians; for w… are ſuch only by learning of Chri… Jeſus, Eph. 4.20, — 24.
24 Alas! How often are many mens Vertues nothing elſe but the reſults and effects of their Vices? 'Tis Covetouſneſs makes ſome Temperate; and Ambition makes others Liberal and Juſt; nay Luſt makes ſome ſo religious as to pray, James 4.3. but they either aske and miſs, or elſe are puniſhed with the grant of their own deſires. Oh what a ſorry thing is man? how few are there that know themſelves? how often are the actions commendable, and not the man? Well-fare ſimplicity and godly ſincerity, which make not only the actions, but the perſons approved, 2 Cor. 1.12.
25 Of all the ſtore of Vanities which are in the World, Eccleſ. 1.2. Man is one of the greateſt, Pſal. 39.5. and of all men, the Irreligious Atheiſts, who (brain-ſick that they are) endeavour to be worſe than they can; for they offer violence to the faculties and inclinations of their own ſouls: and wiſh that with, and ſay that in their hearts, which for their hearts they cannot ſtedfaſtly believe, Pſal. 14.1. ſo that though they may have a great deal of ſecurity, 'tis impoſſible they ſhould have any ſatisfaction.
26 We ſhould be very careful to behave our ſelves ſo, as to give all perſons occaſion to love us, at leaſt to give none an occaſion to hate or deſpiſe us, Heb. 12.14. 1 Tim. 4.12.
27 What an uneaſie and ſickly condition is poor man in? full of impatiency and diſcontent! all about him is Vanity, himſelf in his beſt eſtate is Vanity, yea altogether, Pſal. 39.5. Wearineſs attends not only his labour by day, but his ſleep and reſt by night: what of frights, what of dreams, what of very long lying, the mans not at eaſe in an eaſie bed!
28 The moſt laborious and principal ſtudy is to ſtudy ones ſelf, to know ones ſelf; how to live at home and converſe alone: not only company, but Books ſeduce us from it. Meditation is a large and powerful ſtudy to them that can imploy themſelves in it. Too many peruſe others more than themſelves (as ſome ſtudy Humane Writings more than Divine) 'tis more eaſie and a diverſion; and we being idle ſeek theſe things for paſtime, as if time lay heavy on our hands, and we had not imployment enough in our ſelves, Pſal. 4.4. and 39.3, 4.
29 How many different and all very poor things, do many perſons entertain and comfort themſelves with when they come to die; either the great Name and Eſtate they ſhall leave behind them, or the confidence of their childrens worth, or the avoiding of this lives miſchiefs, or the revenge that hangs over their heads who have been procurers of their death: ſuch as theſe are the miſerable comforts that many men have. But on the other hand, how many are tormented with the ſting of ſin and a guilty conſcience, with the fear of dying and ſhame of living, or with ſolicitudes and thoughtfulneſs of what will become of that and them they ſhall leave behind. Ah how few can meet death half way, and welcome it as a friend? Surely none but they who have kept faith and a good conſcience, 2 Tim. 4.6, 7, 8. How few are fit and willing to die? Surely none, but they who are in Chriſt Jeſus, Phil. 1.23. Rom. 14.8.
30 Here below there is no ſatisfaction (for any, but diſquietment for all) but them that are of an heavenly and divine mind, who live to and hope to live with God, Pſal. 39.6, 7.
31 In the Old Teſtament, the Propheſies of the latter dayes were of good and glorious times, but in the New Teſtament, the latter dayes are foretold to be apoſtatizing and perilous; bad for ſuffering, and worſe for ſinning, 1 Tim. 4.1. 2 Tim. 3.1.
32 'Tis natural to own and acknowledge a God, Rom. 1.19. but to own and acknowledge Jeſus Chriſt to be Son of the Living God, is ſupernatural, Matth. 16.17. and to know the only true God, and Jeſus Chriſt whom he hath ſent, is Eternal Life, and this only, John 17.3.
33 The very queſtions and debates about the Souls Immortality, is a proof that 'tis ſo: for as none can diſtinguiſh between rational and irrational, who have not a rational ſoul; So none can diſtinguiſh between Mortal and Immortal, who have not an Immortal Soul. Even ſo the controverſies that are about the Myſtery of Godlineſs, do prove that without Controverſie great is the Myſtery of Godlineſs, 1 Tim. 3.16.
33 Books that contain pleaſure and profit are moſt likely to be lik't, at leaſt 'tis moſt rational that they ſhould; as profiting the more becauſe they delight, and delighting the more becauſe they profit: by this rule the Book of Books (the Bible) ſhould be moſt acceptable, 2 Tim. 3.15, 17.
34 How poor a thing is man! and humane life! The Vanities of Childhood, the wanderings and unſettlements of Youth, the Cares, if not Vexations of Married, the deſires and longings of Unmarried Folks, the diſeaſes and other ill-attendants of Old-age, make life a weariſome thing; yet few care, and fewer are fit, to die. We may cry out as he, O Solon! yea O Solomon! Eccleſ. 11.1. and 12.1. and 12.13.
35 Take man in his acquired accompliſhments, as Learning, &c. by which one would think to find him much refined and harmonized, yet here he is much-what as he was before, giddy, ſtraying and uncertain: There is no man, but on examination and experience muſt yeeld, that time or more exact diſcovery, hath diſcarded, often diſ-credited, if not wholly diſ-opinioned his former opinions; the inconſiſtency and ambulatorineſs of the age of man will evince it. In Childhood, the greateſt good in our opinion was Play; then Pleaſure, then Conqueſt, then Honour, then Gain ſucceeded, confuted, and wore out each other: and if there be ſo much of detruſion and juſtling in thoſe opinions which be natural to us, how much more in thoſe that be acquired? ſo that in all conditions from his Cradle to his Grave (where he muſt lie ere long) man doth little but lifquiet himſelf, Pſal. 39.6.
36 He that hath moſt riches is moſt in debt, for he owes God, not only for what he is, but for more than he is worth, Gen. 32.10. 1 Chron. 29.16.
37 He that looks often on beauty, is like to be troubled with ſore eyes, Job 31.1. Matth. 5.28. and (if he take not heed) with a ſinning heart, for the eye not only affects but infects the heart; as at firſt, ſo ſtill, Gen. 3.6.
38 We may love him or her too too much, but we can never love them well, with or for whom we can be willing to ſin and venture to be damned, or at beſt to buy repentance at a dear rate: for they are woful pleaſures, that we muſt repent of or be damned for, and ſuch are all the pleaſures of ſin, Prov. 7.22, 23. and 5.7,—14. and 7.24,—27.
39 Ever ſince Eve ſinned, the daughters of men (as one ſaith) have been troubled with fits of the Mother, viz. Curioſity and Pride, and I may add, they will never be cured till they do become the Daughters of Sarah, 1 Pet. 3.1,—6. 1 Tim. 2.9,—15. As the Sons of Adam are cured of the bruiſe they got by his Fall, in becoming the Sons of Abraham, Gal. 3.29. Rom. 4.12.
40 Seeing we have lived here and muſt die, and yet live after death, and others ſucceed us when we are gone, we are greatly concern'd to ſend before us a very good treaſure, Matth. 6.19, 20. 1 Tim. 6.18, 19. to carry with us a very good conſcience, 2 Tim. 4.6, 7. and to leave behind us a very good example, John 13.15. Phil. 3.17. 1 Tim. 4.12.
41 Antichriſt is not only one that oppoſeth Chriſt, but alſo one that puts himſelf in the place of Chriſt, pretending to act for him, but indeed acts againſt him. See Dr. More's Idea of Antichriſtianiſme. There were thoſe that were called Chriſts, yet were Antichriſts, Matth. 24.23, 24. 1 John 3.4. 2 Ep. of John 7. Many called Gods that were but Idols, and accordingly there are to this day them that are called Chriſtians in Name, but are indeed Antichriſtians. Let Papiſts look to it.
42 In tranſgreſſing the Firſt Table we do ſin againſt God, yet may not ſin againſt man; but in tranſgreſſing the Second Table we ſin not only againſt man but againſt God alſo: and in many caſes God hath ſhewn himſelf more offended with the breach of the Second Table, than with omitting ſome duties againſt the Firſt, Matth. 9.13. and 12.7. and Iſa. 1.11,—16. and always declares them to be but pretenders to the obedience of the firſt, who are not practiſers of the Second, 1 John 3.17. and 4.20. and is moſt ſeverely angry with them that make the duties of the firſt a Cloak for their breach of the ſecond, Matth. 23.14.
43 Many men do not only chuſe Hell, but purchaſe it, as Judas did; they will not inherit Hell, but pay for it. They who (as Judas) ſell their ſalvation, buy their damnation.
44 The Iraſcible (as Anger, &c.) do more hurt than the Concupiſcible (as Love, &c.) Paſſions; theſe are indeed more ſenſual, but thoſe are more Deviliſh, Jam. 3.14, 15.
45 We do not more need the zeal of generous Love, than the caution of well-adviſed Fear, which hath reſiſted as many and as ſtrong temptations, and done as great things as Love, Gen. 22.12. Heb. 11.17. and God that bids us love, bids us alſo fear him: both are to be exerciſed; and they are then well employed, when we love to pleaſe the God we fear, and fear to diſpleaſe the God we love. VVhom ſhould we fear but God, who can do moſt againſt us? or love but God, who hath done, can and will do moſt for us?
46 Patience is an excellent temperate Grace, it was never injurious to any; but as it is happy to it ſelf, ſo it is alwayes innocent to others: Its ambitions of nothing but Martyrdome, Jam. 1.4.
47 There is no valour to that of Chriſtian Fortitude, which had rather ſuffer the greateſt injuries, than do the leaſt, Matth. 5.39, — 41.
48 Nothing is unthankful but evil Angels and wicked men: For not only the Oxe knows his owner, and the Aſs his Maſters Crib, Iſa. 1.3. but (Stories tell us of) Beaſts of Prey, who have uſually no bowels of mercy, nor ſenſe of Juſtice, have yet a kind of ingenuity to remember benefits. Lyons have done ſo.
49 As health conſiſts in temperament, ſo the beſt way to preſerve it is temperance: And 'tis good for the Souls health alſo, 2 Pet. 1.6. and as good health makes the Body, ſo a good Conſcience the Soul (and both make the man) happy.
50 Vain men having ſet their hearts on an earthly Beauty, idolize it with a Divine Love; and we may obſerve them in their Courting, to run out into deifying and adoring Complements: which plainly ſhews, that the natural inſtinct and inclination of Love aſcends to a Divinity. Oh therefore ſet your affections on God above, where the way of life is to them that are wiſe, Prov. 15.24. For as 'tis impoſſible to look directly upward and downward with the eyes of the body at the ſame time, ſo no leſs to love God and Mammon, Matth. 6.24. Col. 3.1, 2. 1 John 2.15. Jam. 4.4.
51 Many perſons celebrate and admire the Vertues of them that are dead, yet cannot endure the ſame Vertues in them that are living, Matth. 23.29, — 32. and thus, Many that were envied while they lived, have been Sainted when dead.
52 Some that dare not make a trade of ſin, will yet make a recreation of it now and then: They love what they do not (perhaps dare not) practice; they are contemplative ſinners, and play with wanton thoughts and wiſhes, Jer. 4.14.
53 The Covetous live poor to die rich: but what a miſtake and miſſaying 'tis, to ſay, ſuch a man died worth ſo many thouſands, when he left it all behind him! he had been rich indeed, if (in the ſenſe of the Apoſtle, 1 Tim. 6.18, 19.) he had ſent it to Heaven afore-hand: 'Tis probable he died the poorer for leaving ſo much behind him: and indeed, no man dies rich (unleſs rich in grace, in faith and good works, while he lived) but the rich depart as poor and naked as any, and leave their wealth to others, 1 Tim. 6.6, 7, 8.
54 The Platonicks ſay, that the Soul is like a Chariot drawn with two Horſes, whereof the one (the Rational Part) is fair and generous; the other (the ſenſual) deformed and reſty: but its moſt evident, that not only the inferiour Faculties, but the ſuperiour alſo are corrupted; otherwiſe the Inferiour could not draw them away. The mind is free, and cannot ſin, but from it ſelf, though urged and tempted by others: Not only fleſh, but Spirit is filthy, 2 Cor. 1.7. And the Apoſtle prayes, that they might be ſanctified, not only in body, but in ſoul and ſpirit, 1 Theſſ. 5.23.
55 Grace is a Panoply or Proof-Armour of Defence againſt temptations and troubles, Eph. 6. and a Paradiſe of all pleaſure, Prov. 3.17.
56 The World to come is the good mans hope, and the bad mans fear, 1 Cor. 15.19. Numb. 23.10. 2 Cor. 5.11. And 'tis obſervable, that there's no Religion, but hath inſtituted ſome kind of Heaven o… Hell, places of reward and puniſhment, ſutable to its ſelf.
57 Gods Word for things is the Chriſtians Reaſon (and foreign ſignifieth both Word and Reaſon; for the Word is the reaſon of Faith) and his Teſtimony is their Demonſtration, Heb. 11.3. No mans (foreign.) ſaying is to be compared with Thus ſaith the Lord.
58 Pride, Envy, and Malice, is the Devils ſin; and ſuch a man as is poſſeſt of theſe, is poſſeſt as really as (and it may be more dangerouſly than) any Demoniack, John 6.70.
59 Every man ſhould be (for God is) no reſpecter of perſons; for that tryal can never be fair, where affection is Judg, and furpaſſeth (as well as paſſeth) Judgment, Lev. 19.15.
60 The poor mans detained penny is a plague in the rich mans purſe, Jam. 5.3, 4.
61 The proud man hath no God, Exod. 5.2. Pſal. 12.4. The unpeacable man hath no Neighbour, Luke 10.29. The diſtruſtful man hath no friend, Prov. 27.10. but the diſcontented man hath not himſelf, Luke 21.19.
62 If we temper not our affections, they (to be ſure) will diſtemper us: beware of them; for where the wind of temptation and the Tyde of corruption meet, 'tis exceeding dangerous, Mat. 26.16.
63 Untryed Vertues are doubtful. It may be, they that ſin not when there is none, would ſin if there were an occaſion: But Chaſtity in Youth, as in Joſeph; Temperance in plenty, as in Daniel: Bounty in poverty, as in them of Macedonia, 2 Cor. 8.2. are Martyrdomes without Blood-ſhed.
64 It may be ſaid of Morallity, as it is of the Air; compare it with the Heavens, 'tis a kind of Earth; but with the Earth, and 'tis a kind of Heaven. Or as its ſaid of the Spirits in our bodies; compare them with the Soul, and they are but Body; but with the Body, and they are a kind of Soul. So Compare Morality with Divinity, and 'tis but ſenſe; but with Senſuality, and 'tis Divinity, Mark 10.21.
65 A Chriſtian ſhould be ready to take up the Croſs, to bear the Croſs, to embrace the Croſs, to love the Croſs, yea, to glory in the Croſs; but ſhould never worſhip nor adore the Croſs of Chriſt; that's due to Chriſt, who was crucified on the Croſs, 1 Cor. 2.2.
66 Many perſons pray (as S. Auſtine confeſſeth he did before his Converſion) as if they were (not only unwilling, but) afraid to be heard, and hear as if they were afraid (or had no mind) to learn, and learn as if afraid to do, and do as if afraid to pleaſe God, and pleaſe too but out of fear, and fear more the evil of ſuffering than of ſin, and are afraid of ſin more as 'tis againſt them, than as 'tis againſt God, Pſal. 51.4.
67 We have our wrinckles as well as ſpots; and if Chriſts waſhing us in his Blood doth beſt fetch out our ſpots, ſtretching us on his Croſs of ſuffering will beſt fetch out our wrinckles, Eph. 5.26, 27. Heb. 12.10.
68 Some things God teacheth us, not by Example, but by Command (as all bodily Vertues, if I may ſo call them) other things he teacheth us by Command and Example alſo (all ſpiritual vertues, as Love, Holineſs, &c.) in obeying them we are his Servants, but in following theſe we are his children, Eph. 5.1. So on the other hand, there are ſome ſins, which the Devil doth not act, but command (as Riot, Intemperance, Bodily ſins) in theſe men are but his ſlaves, Eph. 1.2. 2 Tim. 2.26. but other ſins he not only commands, but acts too (as Pride, Envy, Malice, ſpiritual wickedneſs) in theſe men are his children (as like him as any thing) and not the leſs like him becauſe his ſons, but the more, Joh. 8.44. 1 Joh. 3.10.
69 Conſidering every man his own and other mens miſcarriages, we may reaſonably conclude, that mans righteouſneſs is by Faith, and not by innocency, Phil. 3.9.
70 We are bound no further (as to our ſelves) than to be wiſe and harmleſs, Matth. 10.16. Events are out of our hand, and ſhould be out of our care (Chance is to trouble only them that ſtand upon chance) and theſe two have in all Ages proved more prevalent at the long run, than proſperous ſucceſſe… which may ſomtimes be the Dowry, but never the Inheritance of imprudent and improvident perſons, Prov. 1.32. Beſide, if theſe two ſeem at any time to be without Gods Protection, they will never be without his bleſſing, Phil. 1.27, 28.
71 Our very will is a direct ſtate of imperfection, for it ſuppoſeth weakneſs of reaſon, and of love, to be at liberty to chooſe good and evil: 'Tis a mercy that we may chuſe good, but a miſery that we will chuſe evil, Jerem. 6.16.
72 'Tis no denial of favour to us, but a gracious vouchſafement that God will ſhew us but his back-parts, Exod. 33.20, 23. for we cannot ſee his face and live: all exceeding great and glorious ſights are but oppreſſions to us. If we cannot behold the face of the Sun and gaze on it, but to the blinding of our eyes; how much more would it put them out, if God ſhould let out his full glory and light upon us and truly as that is a kindneſs to us, ſo 'tis, that God will ſhew us but the back-parts of our ſin, (enough to humble us) for we could no more look them than God in the face and live: As God would aſtoniſh us to death with his (to us now inviſible) glorious beauty, ſo ſin would fright us to death with its ugly deformity, Rom. 7.9.
73 Some men have committed ſuch ſins, not only as they never thought they ſhould, but as they have proteſted againſt with abhorrency and ſcorn; witneſs Hazael and Peter: 'Tis good therefore to watch and pray, leaſt we enter into temptation; to diſtruſt our ſelves, & to be humble, leaſt God ſhould leave us (as he did Hezekiah) to try us, that we might know all that is in our hearts. There have been men alſo who have done more for God and acted grace beyond what perhaps they thought they ſhould, as Abraham in offering his Son; and others who have ſuffered more than ever they thought they ſhould be able to endure, as Mr. Saunders the Martyr: ſo that as 'tis good to diſtruſt our ſelves, 'tis good to truſt God, and wait for grace from him to our ſeaſonable relief, Heb. 4.16. Phil. 4.11, 13. 2 Cor. 12.9. yea, his grace is not only ſufficient for us, but enables us to act more good than we take notice of in many things: but God knows it and will make it known, Matth. 25.35,—40. From whence we may learn this alſo, that the goodneſs which we ſhew to them that are Chriſts, extends further than we think for, even to Chriſt himſelf, as he is pleas'd to reckon it: ſo that to Heb. 13.2. Be not forgetful to entertain ſtrangers, for thereby ſome have entertained Angels unawares; I may add this alſo, ſome have entertained Chriſt Jeſus, though unawares.
74 The forwardneſs of Childrens inclinations to ſin, appears by their readineſs to act it before 'tis taught them, and by their early learning the ſin that's taught them before they know what 'tis: how eaſily they act pride by ſhewing and by being ſhewn, where they are fine; and revenge by giving a blow to ſtrike another with; and lying, not only by denying, but excuſing their ſin, and putting it off (as Adam did) to others; as, 'twas not I, 'twas ſuch an one: as they are begot and brought forth, ſo they act in the Image of ſinful man, Pſal. 58.3.
75 There is a kind of omnipotency in grace, for it effects the reſurrection of them who were dead in treſpaſſes and ſins, Eph. 2.1,—6. and not only Chriſt that ſtrengthens, but the perſon (through Chriſt ſtrengthening of him) that is ſo ſtrengthened can do all things, Phil. 4.13.
76 How many (alas!) chuſe rather to be wicked, which is their ſin, ſhame and puniſhment, than to be good, which is their duty, reward and glory, Pſal. 19.11. Phil. 3.19.
77 To be wiſe below what is written, is to be but poorly wiſe; but to be wiſe above what is written is to be richly fooliſh, 1 Cor. 4.6.
78 Contentment is the Elixar and Quinteſſence of Happineſs, the Philoſophers Stone that turns all into Gold; The Chriſtians Grace, which makes every condition good, Phil. 4.11. The poor man is rich with it, and the rich man is poor without it: This alwayes makes a man as rich as he deſires to be; and certainly he knows not what he asks, that demands more, 1 Tim. 6.6, 8.
79 Where-ever we live, we may and ought to live well, though we ſuffer evil. There were Saints in Nero's Houſe, Phil. 4.22. And Antipas lived and died well, even where Satans Seat was, under his very Noſe, Revel. 2.13.
80 'Tis a clear, but a ſad ſign, that though perſons ſit under the uſe, yet that they are not under the power of Ordinances, while they abide under the power of corruption, Gal. 4.20. Ezek. 33.31.
81 'Tis good to be civil to all, uſeful to many, known to few, enemy to none, and friend to what is next to none, to one, or two, or three at the moſt, and they need be wiſe, for
Though every thing may love, yet 'tis a rule,
He cannot be a Friend that is a Fool.
82 Many have wit enough to uſe, if they had but wit enough to uſe it well: or ſome men have good wits, if wiſe men had them in keeping: but ill-uſed wit (or playing the fool in wit) is worſe than folly, Jerem. 4.22. Iſa. 5.20, 21.
83 In the Creation God is a God without us; in providence, he is God above us; in the Law, a God againſt us; in Himſelf, inviſible to us; but in and only in Chriſt Jeſus he is Immanuel, God for us and God with us, Matth. 1.23.
84 The Spouſe of Chriſt hath the priviledge of being under Covert-barn; ſo that if Satan will enter an Action, or commence a Suit againſt the Spouſe, it muſt be entred againſt Chriſt her Husband, who will certainly Nonſuit and Caſt the Devil, as he hath often done: So that though the Devil be the Accuſer of the Brethren, yet Jeſus Chriſt is their Advocate: and his Interceſſions and Pleadings for them prevail more with God, than the Devils Accuſations and Impleadings of them, Rom. 8.31,—35
85 The King-Prophet David, ſaid, that he ſhould not be aſham'd when he had reſpect to all Gods Commandments, Pſal. 119.6. but alas! of how many may we ſay that they are aſham'd to have or to ſhew reſpect to any of his Commandments!
86 As Jeſus Chriſt the righteous is the Believers Lord, ſo alſo he is the Lord their righteouſneſs, Jerem. 23.6. 1 Cor. 1.30.
87 Nothing but the wounds and the bloud of Jeſus can heal the wounds of conſcience, or a wounded ſpirit, Iſa. 53.5. Luke 4.18. 1 John. 1.7.
88 Bleſſedneſs and Salvation is annexed to many things, Matth. 5. Heb. 6.9. becauſe ſome can better diſcern one qualification than another; but who ever will be bleſſed or ſaved, muſt bring his Ticket with him, one or other thing to which Salvation is annexed.
89 'Tis an ill ſign not to be chaſtened, and a worſe not to bear chaſtening, Heb. 12.7.
90 'Tis poſſible for a man by ſtrongth of memory to remember all or moſt of what he hears at a Sermon, and yet to be (for all that) a forgetful Hearer, James 2.22, — 25.
91 If any man believe, he knows enough, as yet he knows nothing as he ought to know, 1 Cor. 8.2. being ignorant of his own ignorance: 'tis true we may quickly have knowledge enough to make us inexcuſable, Rom. 1.20. but never too much to make us better, 1 Cor. 8.1, 2, 3.
92 God though he be abſolute Lord, yet is pleas'd to annex reaſons to his Precepts, that he may draw us to obedience with the cords of a man, Hoſ. 11.4. and alſo to teach the moſt mighty, to rule by reaſon and not by will only, for the Almighty God doth ſo, Eph. 1.11.
93 Divine Authority is to ſway us above our reaſon, yea reaſon teacheth us that God is to be believ'd and obey'd in the things for which we can ſee no reaſon but this (which is a great one) that he tells us and commands us ſo: and hence it is that the Lord hath ſo ſeverely puniſh't mens tranſgreſſing poſitive Laws of Divine Inſtitution, called (by the School-men) Voluntary Precepts: for in commanding them, Gods abſolute Authority, and in obeying them mans obedience moſt clearly appears.
94 'Tis obſerved by the Lord Veralam, that there was never a miracle wrought to convert an Atheiſt, becauſe the light of nature might have led him to confeſs a Deity; but many have been wrought to convert Idolaters and ſuperſtitious perſons, becauſe no light of Nature declares the true Worſhip and Will of God.
95 All thoſe things which we make ſo much of, are but Mortality upheld by ſenſe and fancy, for a few minutes: they are rather ſeen than felt, courted than enjoyed; and many times prove like baggage to an army, impediment a Victoriae, the hindrances of Victory, Matth. 19.23.
96 Some deſire to know, only to know, that's Curioſity; ſome that they may be known, that's Vanity; ſome to make profit of their knowledge, that's Covetouſneſs; ſome to edifie and profit themſelves, that's Wiſdom; ſome to better others, that's Charity; but ſome (which is beſt of all, being Godly Wiſdom and Love) that they may pleaſe God.
97 Only God is not taught by experience; all men (both wiſe and fooliſh) have it for their School-Miſtriſs. God is ſo Wiſe and All-Knowing as to be above it, and not to need it: but no man ſo wiſe, who may not be wiſer than he is, and none but fools think otherwiſe. The beſt growing in experience is to grow in Grace, and the Knowledge of our Lord and Saviour, 2 Pet. 3.18.
98 He who doth evil for a good end, doth religiouſly ſerve the Devil; and he who doth that which is good in it ſelf for an evil end, doth (what in him lies) make God to ſerve the Devil; They both ſin in the Name of the Lord, and at the coſt and charges of Divinity, Rem 3.8. John 16.2.
99 He that ſinneth, and looks without repentance to eſcape Hell, ſcparates the end from the means; and he that without faith and obedience looks for heaven, doth ſeparate the means from the end: both pervert Gods Word and Providence, Luke 13.3. Heb. 11.6. Heb. 5.9.
100 In Heaven is only reſt without labour, Heb. 4.9. Revel. 14.13. In Hell is only teſtleſs pain and torment, Luke 16.23. and ſin makes the Earth (which is a middle ſtate between both) more like to Hell than Heaven, it being a place of ſore travel, Eccl. 1.13. and 4.8. and 5.16, 17.