SECTION. I. The Practical Atheist a greater wonder than the Specula­tive Atheist; the unreasona­bleness of such as professing Religion, do yet neglect the commands thereof, and de­spise such as desire to be found in a strict observance of them.

A Spartan being in­vited to hear an O­ration in commen­dation of Hercules, replyed, Ecquis eum vituperat? Doth a­ny body speak a­gainst him? and some will think I might periturae parcere chartae, or rather better in ploy precious ir­revocable [Page 2]hours than in Apologi­zing for that which needs no de­fence, and which there is such a reverence of so deeply implanted in every Mans nature; but upon a nearer approach and exact survey of things, we shall find there is no­thing in the World doth either need or deserve a more serions consideration and just defence. The Speculative Atheist is such a Monster that many will hardly ad­mit of such a thing in nature. And it seems incredible to them that any should doubt of a Deity; yet daily experience and observation refutes our more rational and re­tired Speculations, and hath put many Learned Men to the labour of proving that there is a God; this being the utmost we are able in the Theory to make good; That there are none think that there is no God, but such as for whom it were well if there were none: and these being judicially given up to be se­duced by their own lusts, first, think it would be well for them if there were no God, finding his com­mands [Page 3]crossing their Carnal inte­rests and corrupt desires; thence they proceed to wish there were no God, and by degrees arrive at flat Atheism, inordinate passions con­verting Desire into Opinion (as we easily believe that which we ear­nestly desire) that so having baf­fled their Judgments, and drawn them into the same confederacy with their Lusts, they may sin with­out their control or contradiction, and avoid the reproofs of their Consciences while they give up themselves freely to satisfie their vile affections. His gradibus itur. I affirm the Practical Atheist is yet a greater wonder, and a more hor­rid Monster than the Speculative A­theist. (As Mirandula hath well observed) it is a wonder that any should doubt of the truth of the Gospel after so many evident proofs of it; but a greater wonder that any should believe it, and yet live as if it were not true. But Affrica hath not so many monsters in nature as Europe hath in Religion, How many thousands of Zealots have we that professe the [Page 4]name of Christ, and presume vio­lently that they shall be saved by him, yet look into their conversa­tions and you would not believe their own mouths, or imagine that they are seriously perswaded that there is a God, an Heaven, an Hell, a Judgment to come where­in they shall be sentenced to their everlasting home.

Nay, hear O Heavens and be a­stonished, O Earth, hath any people dealt so with their Gods, which are yet no Gods, as Christians deal with Christ? Do Turks deal so with their Mahomet? Do they scorn those that are most careful to observe the Rules of his Alco­ran? Are they ashamed to be seen to have any respect to his Laws? Yet I call Heaven and Earth to re­cord against Christians, that he that turns from his wickednesse, makes himself a prey, yea, as Salvian complained of old, Mali esse coguntur ne viles habeantur. Men are fain to turn Rebels a­gainst Christ and cast off the fear of his commands to free them­selves [Page 5]from the scorn and hatred of Christians, amongst whom he must go for a Melancholick dull sot, or sneaking fool, and one that hath nothing of generosity that dare not set his mouth against Heaven, or defie the authority of his Maker; insomuch that he that cannot harden himself against scorn, shall be jeared out of Hea­ven; he shall forfeit the reputati­on of his breeding, that shall speak a word of the Scriptures; he shall passe for a silly fellow that will a­bandon the pleasures of Sin in hopes of an unseen-Glory, and he shall be accounted importunate or uncivil that shall interrupt Mens carnal mirth by casting in the in­grateful mention of God or his commands, and be thought unsit for the company of Persons of qua­lity and breeding. Of old they accounted it the sum and sub­stance of Religion to imitate him whom they worshipped. Those that adored mortal Deities (such as A­lexander and Caesar) were ambi­tious to imitate their Vertues, yea, [Page 6]some Emperors have been imita­ted by their flattering Courtiers in their Defects and Deformities. The holinesse of God is his Glory, and (of all his attributes) pro­pounded to us for our imitation, see 1 Pet. 1.15. Exod. 15.17. and compare Isa. 16.3. with John 12.40. and yet how do men glory in their shame, while they are ashamed of their glory? Phil. 3.29. Jer. 2.36. but that some are wiser than to be so befooled out of Heaven, holy­nesse would be hissed out of the World.

How many think it a greater reproach to call one a Saint than a Drunkard, a Whoremongen or whatever is evil, When the Scripture makes this a title of ho­nor, and that from whence they are so denominated absolutely ne­cessary to Salvation? O let not these things be told in Gath, or published in Ashkelon. Let not Turks and Heathens hear such things of Christians. What God dowe worship? What Saviour do we own? Are they like the Idols [Page 7]of the Heathens who (as Tertullian said of old) are worshipped in vain, and may be abused at our pleasure? Quit your selves like Men, awake your reason and consider what I shall say for God and for his holy Laws, which are (as the A­postle saith, not only boly but just and good, Rom. 7.12. So that (as hath been well observed by Learned Men) if God had never comman­ded what he hath done, nor made any transcript of the Eternal Law out of the Idea of his holy nature; yet, what he hath commanded would have been best for Man­kind to observe. There is not only an equity in them, but they are good naturally, as well as morally, conducing to the welfare of Man­kind, the good of the Universe, in­somuch that if we had stood on e­ven ground with our Maker, and capitulated with him on what terms we would submit our selves to him, and what Laws we would be obliged to observe, we could not have made conditions more for our own advantage: or if Christ [Page 8]should wave his authority which he hath over us, to command us (though the authority of the su­perior is more to be regarded than the advantage of the inferior) he might justly counsel us, as Rev. 3.18. to observe his precepts as that which would be best for our selves; and if we had no respect to his so­veraignty, yet regard to our own welfare and happinesse might ob­lige us thereto. And having evin­ced the equity of the wayes of God, and the benefit Men have thereby, I shall endeavour to discover and remove the causes of this Practical Atheism that reigns so much in the World, and though I know after all I can say the Disease will de­spise any remedy, yet let me tell all the prophane scorners of Godli­nesse till they can deprive them­selves of reason, that is, become beasts, God and his Saints shall have a witnesse in their breasts a­gainst their own souls.

SECT. II. The equity of Gods commands: Love (which is the fulfilling of the Law) founded on Gods goodness, Patience, Bounty. Fear (which with that observance that is the effect of it, is the whole Duty of Man) founded on his Power and Wisdom: ratio rei, or reason it self the ground of such things as are of natural right: Gods soveraignty the ground of such things as are of positive right.

I Shall begin with the Equity of Gods commands, and shew how reasonably he requires the obser­vance of them, his nature most justly challenging, and the excel­lency of his attributes really me­riting whatsoever his Law exacts as our duty. Man hath (as the Mo­ralists [Page 10]observe) but a Political Do­minion over his affections, not such a despotical and absolute pow­er as over his locomotive faculty, and so over his outward actions, so that he cannot love and hate, and fear, and desire as he list. The Soul being a rational Agent, mo­veth it self in respect of all Objects according to what it sees there of good or evil which begets liking or aversion. Wherefore arrogan­cy is one of the most contemptible vanities amongst the Sons of men, it being the most ridiculous thing in the World for men to require of others that Honour, esteem, reve­rence, which they have no real worth in themselves to be a foun­dation of. And it is worse tyranny than that of the Egyptian task-Ma­sters who required brick without giving straw. They say indeed honor est in honorante depending on the will of the giver, yet it must be ra­dically in him that is honoured, there must be a Foundation laid by him, whereon others must raise their esteem of him. Where­fore [Page 11]the charge is given to Timothy and Titus, that none should despise them, that is, they were to carry themselves with that gravity, pru­dence, integrity, that none might have occasion to think meanly and contemptibly of them. Now there is in God a real foundation for all those affections, which he requires of us as the principles of all our outward actions, whereby they are formed and fashioned. First, God requires that we should love him with all our might, with all our strength, with our whole Soul, and this is in effect the keep­ing of his commands, the fulfilling of his Law, Love being the Queen­regent, the commanding affection of the Soul, the first mover that sets all on work (as Austin saith) Love is the byass which turns us where ever we go? We may judge of the power of this affection by obser­ving the effects of it in our selves where we do truly love, how care­ful are we to please? how fearful to offend? how desirous to enjoy? how ambitious to serve? how unweary­ed [Page 12]in serving? how ready to run hazards, to undergo difficulties? what sympathy is there of all af­fections? what jealousie? So that God needs require no more of us, for if he have our Love, the rest will follow. Now it were not be­seeming the Majesty of God to re­quire this of us, were there not that in his nature, and in his works that did justly deserve it, but there is no­thing in the creature attractive of our Love which is not eminently in him, how great is his goodness! how great is his beauty? Zach. 9.17. that is, those perfections of his nature, which being found in the Creature infinitely below what they are in him, make it amiable to us.

Goodness and greatnesse where they meet in Man are very desira­ble and lovely, but God is Optimus Maximus (as he is wont to be cal­led) the greatest and the best, not ex­ceeding us more in his greatnesse than in his goodnesse, in his Glory than in his Grace. Mich. 7.18. What narrow bounds did Peter set to his forbearance when he asked [Page 13]if he should forgive his brother se­ven times? what would soon be­come of us if the forbearance of God were confined within such narrow limits? we indeed pass by many offences in others because we know not how to revenge them, but God could every moment by a word of his mouth, an act of his will let us know what it is to con­temn his authority. And let us but consider the disproportion be­tween God and Man, how infi­nitely he is above him, and the nature of God, how holy and con­trary to whatsoever is evil, and we shall much more admire his pati­ence and goodnesse. We can do good to our Friends, we who are evil, but to do good to Enemies whom we have daily in our power, and who still continue their enmi­ty against us is too hard for us. God is good to Angels that never sinned, patient only to sinners. Let us but recount the various acts of his Providence towards us, consi­der the daily care which he hath of us, the mercies which we daily [Page 14]receive from him, the evil he pre­serveth us from, what offers he makes to us of an eternal Glory with himself, what means he af­fords for obtaining it, how long space of repentance he gives us, and we shall find our obligations to him to be infinitely beyond what they are to Parents, Princes, Friends, disloyalty and ingratitude to whom is condemned, abhorred of all. Further the Fear of God is the whole Duty of Man. Eccl. 12.13. that is, efficienter though not for­maliter, for where ever it is it doth bind the Soul to its duty. Job. 28.28. Prov. 1.7. and I may say as much for this as for the Love of God. Methinks it is a condescen­sion in him to argue the matter as he doth with sinners. Jer. 5.22. Mat. 10.28. when he might let them run upon their own ruine, and know by experience the dan­ger that they despise. We should deride the threatnings of some vain boaster that should go about to affright us with such things as it were far above his power to ef­fect, [Page 15]but the frown of a Caesar, an Alexander might make us tremble; it is the most astonishing madnesse and folly in the World for men to account it generosity & braveness of spirit, not to be awed by the great words of Scripture, to dare to sin, to take courage against God like the Philistins, 1 Sam. 4.9. and to account it meanness of spirit to be affrighted with the threatnings of an invisible God, whose great­nesse we neither see nor feel, though it is our own fault, we see­ing it in its effects every day. It is he that hangs the Earth on no­thing, and when he pleaseth, makes it tremble, sends the Sun on his errand every day, orders the host of Heaven, making every Star keep its place, thundring with his voice so as he can make the Emperors of the World run to hide themselves, setting bounds to the raging waves of the Sea which they dare not passe; and though he doth not e­very day reveal his wrath from Heaven against sinners, yet he hath told us it is not because he ap­proves [Page 16]of their ways, or knows not how to right himself, he only stays till the time of the Revelation of his righteous judgment, and then he will pour out his wrath like fire and make the stoutest sinners run, (if it were possible for them) un­der the Rocks and Mountains to hide themselves from his presence. David and Solo­mon were both feared for their Wisdom; and indeed Wisdom doth make a Mans face to shine, com­manding reverence and a kind of veneration from others. Now there is none to be compared to God for Wisdom, he is so wise he cannot be deceived, cannot be mocked, he sees through the most secret designs of Men, and laughs them to scorn, takes the wise in their own craftinesse, makes those that dare transgresse his precepts, whether they will or no, to fulfil his purpose, over-reaching them in their most cunning contrivan­ces, making them serve his holy ends when they least intend it. Fur­ther, he requires that we should [Page 17]acknowledge him in all our wayes, owning him as our Soveraign in the observance of his precepts, as our Preserver in depending on his pro­vidence. And what more just and equal, when we had our being from him, when we live and move in him, when we are daily maintained at his cost and charges, and are there­fore sent to the Ox and the Ass to learn our duty; it being he that gives us all things richly to enjoy, and hath not only right and autho­rity to command us, but might and power to force us? so that if we will do any thing without his leave or moral permission, we cannot do it without his natural permission. If we run away from his service, he can command the Sea to way-lay us (as in the case of Jonah) and send a Whale to fetch us back. If we would go out of the reach of his Rod, he can make it reach us where ever we go, as the Israelites in their going to Egypt, Jer. 42.16. In short, he commands the boiste­rous Winds, the unruly Waves, the Angels that excel in might and [Page 18]glory, the Devils that are filled with rage and envy, the Sun, that as a Gyant runs his race, and makes it stand still at his pleasure, the Stars whom he makes as his Host to fight his battels; the frogs, the Flies, the Lice, the Bears, the Lions, the Ravens, as the several instances in holy Scripture shew. All these are at his beck, and he sends them at his pleasure. De­generate Man only, (for whom he hath done more than for any of the works of his hands, and whom he hath made capable of more hap­pinesse than the whole visible Cre­ation) casts off the authority of his Creator in those things wherein especially it would be his Wisdom to make a vertue of necessity; for when Men will venture upon any thing without asking Gods leave, or taking his counsel, he stands by and derides their counsels, and tells them that he is wise also, and will bring evil upon them, and not call back his word, what he saith shall be done, none shall disanul it; when their designs which they [Page 19]would undertake without him shall come to nothing, and they perish in them. Esa. 31.2. thus God will sooner or later teach all what it is to despise his authority or to dispute his commands. As for our outward actions (what I have already said concerning our internal affections, and those acts and attributes of God whereon they are grounded, being suppo­sed) though they should not be of any natural right, or have any intrinsick goodnesse in them, an­tecedently to any command of God concerning them, (which yet doubtlesse some have, and are therefore commanded, because good, as those which are grounded on the precepts of the Law of Na­ture) yet as we say of the creden­da, or the things which we are to believe, though our finite under­standings be not able to com­prehend the nature and causes of some of them, yet we have reason enough to believe them, because they are spoken by him that can­not lye; so I may say of the agen­da [Page 20]of Religion, though they should not be of natural moral right (which yet many of them are) yet being commanded by him who is so wise and so good, to whom we have such obligations lying upon us, and on whom we have such an ab­solute dependance we have, all the reason in the World to do them without murmuring or disputing, and though the soveraignty of God is such that he might justly try our obedience, and make us know our subjection to him, by requiring of us such things as are meerly of positive right, yet it is e­vident that in what he hath requi­red, he hath not stood much upon his Soveraignty and Authority, but hath commanded such things as he might justifie at an impartial Bar, though man were an Inde­pendant Creature, and co-ordi­nate with him, and this will suffici­ently appear by the ensuing dis­course.

SECT. III. The advantage which Men have by Religion in respect of their good name, honour being both a moral and a na­tural effect of vertue and holinesse. The Hypocrisie of some that professe Chri­stianity, an argument of the excellency of it. Shame the present reward of sin. None dare speak against holiness or holy men as such.

WHat I have hitherto said hath been ab aequo, I shall now argue ab utili, and shew what advantages come to Mankind by a due observance of the Rules of the Gospel, whereby the truth of the Apostles assertion will evidently appear, that Godlinesse is profitable to all things, and is the chief inte­rest of the [...].

And first, let me consider man in [Page 22]his personal capacity, and his seve­ral interests in such a respect, and I will begin with that which is most extrinsick to him, viz. his good name which Solomon justly saith is rather to be chosen than great riches, and he adds a reason of it, loving favour is better than Silver or Gold. That is the effect of it, it commands a friendly respect from all, and so entertains him where ever he goes, is his harbinger to bespeak him in all places an honourable reception, it is his surety, to vouch him in all his dealings with others, so that there is nothing can more sweeten a Mans life to him, and indeed nothing which generous spirits do more esteem. No greater incen­tive to vertue among the Heathens than honour, and it is ordinarily seen that Men can more easily bear the losse of Goods than disgrace or contempt, a breach in their E­state, than a wound in their name. Now I will not here speak of that honour, which after a few days shall be put upon all Godly men when they shall appear with Christ [Page 23]in Glory, and shine like the Sun in the Kingdom of their Father, while others shall be cloathed with perpetual shame: Nor will I speak of honour as it is a moral effect of Godlinesse, God having promised to honour those that honour him, and he that gave the Israelites favour in the eyes of the Egyptians, and made them to be pityed of them that carryed them away captive, can give a Man esteem and repute among others.

But I shall speak chiefly of honour as it is a natural effect of Godliness, and it is worthy to be considered that that which at first view seems to reflect dis-honourably upon Religion, and which many im­prove to the reproach of the pro­fessors of it, doth upon a serious weighing of the whole matter ex­ceedingly commend it, and argue something of more than ordina­ry worth in it, and that is the Hypocrisie which is found among Christians: this implies that there is something in it which is attra­ctive that men should use such in­dustry [Page 24]to counterfeit it, and seek by a feigned shew of it to insinu­ate themselves into the esteem of others whose good opinion they think most considerable. How­ever, as I have already said (and shall say again in due place) there are many scorn men for it, yet this is an evident proof that it is a thing of good report and praise­worthy; though we do not esteem every thing that looks like Gold, because it is sometimes counter­feited, yet this is an argument of the worth of that which is Gold indeed: so, though 'tis true every one that makes profession of God­linesse doth not presently deserve the honour and respect of a Godly Man, because there are many Hy­pocrites; yet it is an argument of the greater worth of such as are Godly indeed. Pearls and Dia­monds are oftener counterfeit­ed than those things that are of mean value. What is there that begets an higher esteem a­mongst Men than that Humility, Meekness, Goodnesse, Charity, Justice, [Page 25]which the Gospel requires, and which every true Christian in some measure hath? It makes a Man (as was said of Vespasian) the Darling of Mankind, and makes his memory blessed. What is the or­dinary Character which you shall hear of such a Man? He was a good Man, a quiet Man, you might have put your Life in his hand, his word was as good as his bond; and however the Devil cheats men with the hopes of esteem in the World by a carelesse neglect of Re­ligion, though they gratifie the greatest part of the World (in some respect) as they justifie their wicked wayes by their own pra­ctice; yet we shall observe (through the just judgment of God) shame is the present wages of sin. Prov. 13.5. Rom. 6.21. and indeed the Hea­thens themselves made honour the reward of vertue, so that a wicked Man according to them is not ca­pable of it. Pride is that which all abhor, swearing and blaspheming are such sins as none gain by, and therefore will commend no man; [Page 26]for, Drunkennesse discovers so much of a Mans weaknessse, that it makes him obnoxious to every Mans pity or scorn; lying, injustice, oppression, and other sins against the second table, being immediatly against our Neighbour, and so prejudicial to the interest of Mankind, cannot purchase any man any honour or esteem; and though it is true, as I have before complained, that a Godly man is exposed to scorn and reproach; yet, first, it is of such whose reproaches we may glory in, and bind to us as a Crown. What was said of Nero, is true of them, that it is likely to be some­thing that is good which they speak against; yea, commonly such before they dye, justifie those whom they reproached, and when they grow wiser come to be of their mind, when they come to lye on their sick beds, and to be convin­ced by sense and experience of what they would not believe, or at least consider before, that there is a vanity in every Creature, that they must dye, and that their former [Page 27]pleasures will yield them no comfort at such an hour: then they reproach themselves more than formerly they reproached others, then they find that they were the fools for despising instruction, and wish now they were in the case of those whom they despised; and which is yet more observable, Godliness doth command such an esteem from all, that none dare speak against it, and you shall hardly hear any Godlyman reproached as such as the Jews would not own that they stoned Christ for a good work, but for Blasphemy; when Wicked Men reproach others, they will not by any means acknowledge that it is for Godlinesse, but for Ʋngodlinesse, for Hypocrisie, for being too nice and superstitious, doing more than God requires, for Covetousnesse, or such like sins; so that by their own confessi­on, sincerity, observing what God hath commanded, charity, &c. are good and commendable, and so they are condemned out of their own mouths. Let sin seek excuses [Page 28]and subterfuges. Vertue (as truth) seeks no corners, knows no shame.

SECT. IV. How much Godlinesse condu­ceth to the preserving and increase of Mens Estates, which Sin doth like a Can­ker, wast and consume. An illustration of Jer. 17.11. and Hos. 9.11. Objections answered, which Men make from that Justice and Cha­rity which Religion obliges Men to, and from those ex­penses and losses which it exposes them to, as also from experience and daily obser­vation.

THe next interest of Man in his personal capacity which I shall consider, is the furniture of this life for bearing his charges in [Page 29]his Pilgrimage while he is on his way towards his long home, and though Riches (by reason of the abuse of them) sometimes seem to be undervalued both by God and Man, in the Scripture and other writings, yet in themselves they are useful and desirable, and if we should understand these things ab­solutely and simply, which are spo­ken of them, not in a certain re­spect and secundum quid (as they speak) it might rather be said, the curse of the Lord makes rich than his blessing; thereby a Man is ca­pable of doing good to others, and our Saviour hath pronounced it more blessed to give than to re­ceive, he is able to command his own affairs, he is freed from the temptations of poverty to a sinful flattery and pleasing of Men, in­croaching upon Gods time or Mens Estates, from distracting cares a­bout the necessaries of this life, they are a defence to him, not on­ly in his own conceit, but really lifting him up, that the foot of contempt may not trample upon [Page 30]him, and that whatever is praise­worthy in him may be more con­spicuous to others which is little taken notice of in the poor, whose wisdom, yea, all other graces and vertues are despised. Now as the race is not to the swift, nor the bat­tel to the strong, so neither are Riches alwayes to the diligent, or industrious, or wise, but to those whom God favours with his bles­sing. Godlinesse hath the promise both of this life, and that to come, though God hath not absolutely promised abundance or superflui­ties, necessaries he hath; so that though the Lions (whereby we may according to the language of Scri­pture, understand those who have both cruelty and power to oppresse others) may lack and suf­fer hunger, those that fear the Lord shall want no good thing. Again, Godlinesse may be ranked a­mongst the natural causes as well as amongst the moral causes of riches. Do but consider what diligence the Gospel requires in our parti­cular callings, and though (accor­ding [Page 31]to what I lately said) this is not the only or solitary cause of Riches, yet it is a means which God doth ordinarily blesse. Do but further consider what sobriety and moderation is required in Meat, Drink, Apparel, and we shall easily conceive how much it doth tend to the increase of Mens substance, and stopping up those chinks and crannies, at which other Mens E­states do run out. On the other hand we shall find many sins both moral and natural causes of decays in mens Estates, it is true all sin doth make men obnoxious to the curse: but there are many sins which derive a curse upon Men, which in a special manner (like the rust) devours their Riches; particu­larly oppression and injustice, the Pro­phet Jer. 17.11. elegantly shews how the designs of Men, for setting up themselves thereby prove abortive, as the Partridge sitteth upon eggs and hatcheth them not, so he that getteth Riches and not by right, shall leave them in the midst of his dayes, and in the end shall be a fool.

[Page 32]Some Birds Men take care of to secure them against injuries and violence as those that are tame, others there are whose uselesseness makes them neglected of all and so is their security, others there are able to resist the violence of the Birds of prey; the Partridge is none of these, and so is most likely of all others to miscarry and prove a prey to violence: so the unjust Oppressor may indeed gather Riches, but he shall soon leave them, himself is like the Grasse, but his Glory is like the Flower of the Grass (which oft falls off while the stalk stands) and he shall out­live his Glory, some Mens Glory flies away from the conception, o­thers from the womb, others from the birth, Hos. 9.11. some mens de­signs fail while they are projecting and contriving them, others while they are travelling with them, or labouring to effect them, they fade in their wayes, others when they have just attained them, and arri­ved at their end, as the Rich Man, but when he should solace himself [Page 33]in the enjoyment of them, they shall be taken away like the Corn, and the wine in the Harvest or vin­tage, and in his end he shall be a fool, that is according to the lan­guage of the Scripture (wherein words of existence are put some­times only for appearance and ma­nifestation) he shall appear to be a fool, though formerly he seemed to be of the wise of the World, that knew how to get most for himself in the scuffle of the World, wherein almost every one scram­bles to get as much as he can to himself to make his own heap big­gest, but increasing that which is not his own, Hab. 2.6. but of right belongs to others, he proves like the Dog in the fable, that not con­tent with what he had, but catch­ing at more lost all. So Adultery (through the curse of God) is a devouring Fire that consumes and wasts a Mans substance. So the Co­vetous unmerciful Man unfolds that riddle. Prov. 11.24. he scatters by gathering whiles he retains his Riches when God requires them [Page 34]for the relief of the poor, or by his extortion and oppression squeezeth out the sweat, yea, it may be the blood of the poor: what is so either gotten or kept proves a canker to his Estate to devour it. Yea, there are many sins, which are the natu­ral causes of poverty, and if God should leave men only to the genu­ine natural effects of their sin, they would soon fade in their wayes, as the Apostle saith, Jam. 1.11. By means of a whorish Woman a Man is brought to a morsel of Bread, her words are so ensnaring, he is lost that is once entangled with them, and it is a sad sign such a one is a­bandoned of God. So the unmer­ciful Man and the Oppressor ex­poseth himself to the curses of the poor, yea, to their rage and vio­lence if ever they have the oppor­tunity of a popular tumult. So how doth Pride (like rust) eat up Mens Silver and God. Drowsiness cloaths a Man with rags, so Glut­tony and Drunkennesse feed upon Mens Estates till they have de­voured them. Envy and malice [Page 35]beget contentions and quarrels which cast Men into chargeable Law-suits. If Men would in their Books of Accounts allow some pa­ges for their Lusts, and set down what they spend on them more than what Nature, Reason, Reli­gion require, and write so much laid out at such a time for Pride, so much at another time for Pleasure and Voluptuousnesse, so much for envy in a Law-suit to vex such a one, so much for entertainments, Buildings, Gardens, Festivals, Pomp of Funerals, (I speak not a­gainst a decorum and moderation in such things answerable to a Mans rank and Estate, but only a­gainst the superfluity and excesse in these things, which Mens own Consciences will tell them, ambiti­on and vain glory put them upon) let them set down so much lucrum cessans from idlenesse and negli­gence in their particular callings, and they shall find such a retinue of Lusts (which Religion would make them shake off and aban­don) as chargeable as a train of [Page 36]Servants, though the old com­plaint should be true. Quot servi, tot Fures. Notwithstanding all that I have said, many have such a prejudice against Religion, that they think if a Man begin seri­ously to addict himself thereto, it soon spoils his thriving in the World. As first, it is observed by many that it takes up much of Mens time, and many as soon as they begin to be so strict in mat­ters of Religion, neglect their par­ticular callings. To this I answer, God is but little beholding to men that complain that his service takes up too much of their time, there are none in the World amongst the devout orders that consecrate their time more entire­ly to God than thousands do to the Devil and to their own lusts; yea, how few are there that do not allow more time to Pride in a­dorning themselves? to pleasure in vain sports and recreations? to idle discourse? to fruitlesse visits? to superfluous sleep & ease than God requires to be spent solely in his [Page 37]service? he allows us time enough for our private affairs and particu­lar callings. God is not served only in prayer and reading, and hearing his word, but in the works of our ordinary callings. Col. 3.13. What is there said of servants is true of others also in their several stations, while they duely attend their lawful vocations. It is true, some Christians may not have pru­dence to share their time equally betwixt their general and particu­lar callings, but such are ordina­rily observed to be young Con­verts, (as they are called) that is, such as have had but late acquain­tance with the power and practice of Godlinesse, and something is to be indulged to these who at first conversion many times find so much delight and sweetnesse in exercises of Religion, that they know not how to leave them off. We know under the Law he that had marryed a Wife was dispensed with the first year to stay at home and solace himself with her and not forced to go out to War. Some [Page 38]again are ready to complain of the charge of Charity which Religion doth oblige a Man to. To such I answer, nature it self doth bind a Man to the same charity, that Christianity binds him to, only Christianity directing us to right principles and ends in such actions, makes them turn to our good ac­count. So that Christian Charity is the best Ʋsury, God gives us bond for repayment. Prov. 19.17. and he is a good pay-master. If a Man would lay up somewhat against an evil day, he cannot put it into bet­ter hands. Eccles. 11.2. If the worst come, and the hand of vio­lence should seize on his Estate, yet he may say with him in Seneca, I have that still which I have given a­way, yea, a Man of meer humani­ty and generosity, cannot but have such a sympathy with others in their sufferings, that in relieving them, he relieves himself, as A­lexander when Darius sent a com­plement to him by his Ambassa­dors for his civility to his Wife, Mother, Daughters, whom he had [Page 39]taken Captives, returned him an­swer, that it was in vain to comple­ment with an Enemy, and the fa­vour he had shewed to them was not so much out of affection to him, as to satisfie his own nature, which could not insult over the misery of others. For the charge of the service of God, let shame for ever cloath them, and confusion cover them as a Garment that complain of it. Let an Heathen, an Alexander con­demn them, who when Leonidas reproved him for spending so much incense in sacrifice to his Gods, and told him he might do that when he had taken the Coun­tries from whence it came, having taken them, sent him incense in a­bundance, and sent him word, that for the future he should not be spa­ring in his offerings to his Gods, for he had found by experience that what was offered to them they paid with Ʋsury. And further, our ex­pence now under the Gospel about the service of God, is nothing to what it was formerly under the Law. What I said before in respect [Page 40]of time, I may say here in respect of Estate, what Men spend upon Religious uses and works of chari­ty, is not comparable to what Men spend upon their Lusts. And who­ever call themselves Christians should disdain that any should be more free in the service of the Devil, than they are in the service of Christ. Neither is it Christian charity but blind zeal and super­stition that makes men give away their Estates (as is ordinary a­mongst the Papists) to maintain others in ease and idlenesse under a pretence of devoting themselves to religious exercises, and the imi­tation of I know not what pre­tended Saints. Others are not a­shamed to complain of that justice and equity, that Religion doth ob­lige a man to observe in his com­merce with others, as hindering their thriving in the World: but I have said enough already of the curse that follows injustice and oppression, to shew how vain this objection is, besides the punishment inflicted by Man for these sins, [Page 41]which are the more odious to Men because they are against our neigh­bor immediately (as many other sins are not) so as men are more sensible of them, and as much as they can avoid having any thing to do with such as are false and unjust in their dealings with o­thers. Some object further the sufferings which Religion exposeth a Man oftentimes to. But to this I may answer, as to the former, Men ordinarily suffer more for sin. The Devil hath had more Martyrs than Christ in most Ages of the World; that is, more have suffer­ed for doing the Devils works, and fulfilling his Lusts, than for the service of Christ. How many are there that suffer imprisonment, banishment, losse of goods, yea, of life for injustice, oppression, mur­ther, adultery, sedition, and o­ther sins. And I have oft thought it might be a great comfort to one imprisoned for the cause of Reli­gion, for Christs sake, to think he might have suffered the same for his sin, if he had been left to his [Page 42]Lusts as others; or for his misery, for Debt and Poverty, whereas now he suffers the ordinary lot of Mankind, in such a cause, on such an occasion, as it shall prove his greatest advantage, God reward­ing so bountifully, whatever a Man undergoes for his sake, both with present spiritual comforts, and future everlasting Glory. Last­ly, experience may be objected a­gainst all that I have said, it being observed that the followers of Christ have the least share ordina­rily in the things of the World.

But I answer to this, it is not because Religion is any way pre­judicial to Mens worldly Estates, but because God in his free and wise Providence doth for the most part choose the poor of the World to be the Heirs of his Kingdom, both that he may confound the wisdom of Men, and stain the Pride of their glory, choosing con­trary to Mans ordinary judgment and choice, and also because out of his bounty he is pleased to give many a portion in this Life, to [Page 43]whom he intends none hereaf­ter. Further, however God doth not many times give his Children superfluities, he ordinarily pro­vides for their necessities, and many may make Davids observa­tion, that they have not seen the righteous forsaken, nor his seed beg­ging their bread. Yea, I may add, as Psal. 37.16. A little that a righ­teous Man hath, is better than great Treasures of many wicked, because he is satisfied with what he hath.

The vanity of the Creature proceeds from the vanity of Mens minds, when Men will make the Creature their chief happinesse, they must needs find it vanity and vexation of spirit, because it doth not answer their expactati­ons from it, they looking for more from it than ever God put in it. But a Godly Man having something else for his chief good, which is sufficient to fill his most enlarged desires, and to answer the highest expectations that he can have from it, he makes use of the Creature only for the end, [Page 44]to which God hath appointed it, to supply his bodily necessi­ties, to be a Viatioum in this his Pilgrimage towards Heaven, which end it is sufficient to an­swer, so that there is none can re­joyce and take pleasure in the Creature more than a Godly Man.

SECT. V. The influence which Religion hath even upon our bodies, how far it conduceth to our health. Diseases of the body ordinarily proceed from the distempers of the Soul. That Temperance, Di­ligence in our callings and moderation of our passions, which the Gospel requires and teaches, is the best re­medy against them.

THE next interest of Man, which I shall speak of, doth yet more nearly concern him, and that is Health, which is not only as one calls it the Paradise of all sensual pleasures; wherein they grow and flourish, but the Salt that seasons all our worldly com­forts, without which we can find very little sayour in them, yea, are not only incapable of enjoying [Page 46]all other things, but of enjoying our selves, yea, the want of it makes us as unable to do good as to enjoy good, but only as we may be ex­amples of Faith and Patience to others. Now though Religion chiefly concerns the Soul, and seems to have little influence on Mens bodies, yet I will confident­ly affirm (what may seem a Para­dox to many) that the precepts of Christ well observed would free as many from Diseases as his Mi­racles, they would prevent as ma­ny diseases as his miracles cured. How many are there whose bodies are filled with the sins of their souls, which they have tired and worn out in the service of their insatiable Lusts, which are like fu­rious Riders, that tire out their Beasts they ride on before they be tired themselves. Though Men are not presently sensible of de­cayes in their health by riot, drun­kennesse, and such like sins, they lay in daily the seeds of those dis­eases which many groan under in their old age, though others feel [Page 47]them sooner. We ordinarily say that excesse kills more than the Sword. By excesse we are not to understand only eating and drink­ing to surfeiting and drunkenness, or till nature be so oppressed that it dischargeth it self of its burden, but when Men make their appetite not their reason, the measure of their allowance. It would require the skil of a Physician to enume­rate the Diseases which are the ef­fects of Mens sins, but every one may easily observe that the ordi­nary Rules which the best Physici­ans prescribe for the preservation of Health, require nothing more than Temperance and exercise, the former Religion strictly injoyns, and though it do not require the later as such, or under such a no­tion, yet in effect it requires it of most, commanding diligence in Mens callings, and condemning idlenesse, which is the source of so many diseases, as daily experience will evince, it being obvious to the observation of all, that Health is the poor Mans priviledge, and sick­nesse [Page 48]most common among the Rich, who live in idlenesse, though they have many other advantages above the poor for the preservati­on of their health, besides those two causes of sicknesse there is a third, which religion doth remove, or at least much correct, and that is, inordinate passions, such as An­ger, Fear, Sorrow, Envy, which have a very malignant influence upon the Body, and there is scarce any thing which tends so much to the poizing and ballancing of the humors of the body, (which is so necessary for the preservation of the health) as a well composed temper of mind, and calmnesse, and quietness in the Soul, which Religion doth not only teach, but (which is more) doth in a great measure effect, and therein ex­ceeds the morals of Phylosophers as we shall in due place more fully see.

SECT. VI. Religion forbids us not any pleasures which are agreea­ble to nature, reason, or Mans own interest. None can more freely enjoy plea­sures than a Godly Man.

THere is yet another thing which many account their great interest (and their great pre­judice against Religion is, that they conceive it inconsistent therewith) and that is Pleasure. Now if we take Pleasure in a large sence as it is taken in Scripture, that inward Joy, Comfort and sa­tisfaction which accompanies an holy Life, and those everlasting pleasures at Gods right hand, which a holy Life leads to, will fall after­wards under consideration. And as for those bodily pleasures, which in this place are chiefly intended, Religion doth not at all forbid them, nor deprive a Man of them; [Page 50]and it is an unjust calumny of some that God hath put inclinati­ons into mans nature to such things as he hath forbidden him, and that this is the chief cause of so much sin in the World: But these men know not what spirit they are of. It was the suggestion of the Devil to Man in Paradise, that God (as if he envyed mans happinesse) had laid a restraint on them to keep them from that which (as the Devil would per­swade them) he knew might bet­ter their condition, and advance them to an equality with himself, as if it had been a small matter that he had allowed them such li­berty to enjoy all the pleasures of Paradise, and to eat of all the fruit of it, save only that in the midst of the Garden. But they re­ceived a just recompence for be­lieving the Devil rather than God. It is the same spirit which now perswades Men that God hath dealt hardly with us, to interdict us the enjoyment of that wherein we might find such pleasure and [Page 51]satisfaction, whereas he hath ra­ther manifested his goodnesse to Man, in that he hath put into him such inclinations, as he may take pleasure in those things which are necessary for the propagation of the species, or for the conservation of the individuals of Mankind; and he doth not forbid our pleasure in these, but only forbids Gluttony and Drunkennesse, which is excess in the use of meats and drinks, and Adultery, which is the misplacing of these desires which he hath pro­vided for the satisfaction of man­kind without sin: and we have no cause to complain of Gods bound­ing of us in these things, but ra­ther wonder that there should be any need of any Laws to forbid such irregularities therein, as we should wonder that any should make Laws strictly to forbid Men to burn their own houses, to cut their own flesh, to drink poyson, if we consider the mischiefs that ensue upon our exceeding the li­mits which God hath yet set us in these things, in impairing our [Page 52]Health, wasting our Estates, stain­ing our honour, breeding discords in Families, depriving us of rea­son, and turning us into Bruits, exposing us sometimes to Mans rage, sometimes to the penalty of human Laws. In short, God hath not only provided for the supply of our necessities, but for our de­light and comfort. Psal. 104.15. 2ly. Religion allows a Man to en­joy and take comfort in these things which God hath given us. Eccl. 2.24, 25, 26.5.18.9.7, 8, 9. Yea, requires we should rejoyce in them. Deut. 12.7.12.18. cap. 14.26. cap. 16.11, 14. cap. 26.11. 3ly. There is none can take more plea­sure in these things than a Chri­stian. Eccl. 2.25. Solomon might hasten as much as any to such plea­sure, not so much as he was a King, and had all things in abundance: but as he was a good Man, and in the favour of God. Eccl. 9.7. But this I have elsewhere touched. Sect. 4. and sect. 8. If any account it hard to be restrained from unnatu­ral pleasures, I may say as Joash of [Page 53] Baal, Judges 6.31. Will you plead for these? He that will plead for these, let him presently be put to Death. He that cannot content himself with moderate pleasures, without excesse, let him go and learn of Bruit-beasts, that will not eat and drink to Gluttony and Drunkennesse. He that cannot sa­tisfie himself unless he may wholly prostitute himself to pleasure, and spend his whole time therein, as if he were put into the World, as the Leviathan into the Sea, to play there­in: Psal. 104.26. Let them learn of a Heathen, who would say, He is not worthy the name of a Man, thàt would spend a whole day in pleasure. So that Religion restrains us no more in the use of Pleasures than nature, reason, or our own interest restrains us, but rather teacheth us how we may enjoy them more pure and refined, without any sting of guilt, or check of Conscience, which may allay the sweetnesse of them.

SECT. VII. The advantage which we have by Religion in respect of our Souls. First, in being thereby restored to the image of God, and that spiritual beauty which hath been de­faced by sin.

I Now come yet nearer to our selves, to that Divine part whereby we hold intelligence with the upper World, have our Con­versation in Heaven, with God and Angels, to these our bodies are but as a box, a case to a precious Jewel, and the advantages which I have hitherto spoken of are not worthy to be compared with these that Godlinesse brings to the Soul. And I will first speak of what a Godly Man hath thereby in enjoy­ment and possession, then of what he hath in hopes and reversion, and I will begin with the restorati­on of man to the condition from [Page 55]which he fell, or the renewing of the image of God in him. To have seen that great Monarch. Dan. 4. in the greatest Glory, priding himself in his Majesty, and after to have seen him not only devested of his Glory, degraded from his dignity, but deprived of his rea­son, and putting on the manners of Beasts of the Field, and conver­sing amongst them, would have moved a Mans compassion; though he, it is likely was no more sensible of his own unhappinesse, (being bereaved of humanity) than those in the fable, that being by the en­chantments of Circe turned into Beasts, disdained the offer of Ʋlysses to have them restored to their for­mer shape, being debased in their souls, as well as metamorphosed in their bodies, and so not under­standing the felicity of the ratio­nal life; but such were the more to be pityed, by how much the lesse they could pity themselves. This is the condition of Mankind. We are all of a good house, well descended, of a noble stock and Di­vine [Page 56]Original: but are fallen into decay, have lost the lustre of that Family from which we came, (be­ing the off-spring of God) and we are become like the Beasts which perish, Psal. 49.21. So some under­stand that place, Man being in ho­nor continued not, soon fell from his Estate of dignity and happiness, and became bruitish in his know­ledge and affections. Satan, that old Magician, by his enchantments hath bewitched us from that form wherein we were at first created, into the form of Beasts; so that Men are become Lions for rage, cruelty, oppression; Foxes for sub­tilty in evil; Swine for silthinesse and uncleanness; Dogs for envy and malice; Wolves for rapine; yea, as the wild Asses Colt for folly and stupidity: the Scripture accounts it neither incivility nor calumny to describe Men by such compel­lations. Now it is only true God­linesse, and that regeneration, (which miserable Man doth as little understand, and much de­spise, as those even now mentio­ned, [Page 57]did the offer of Ʋlysses) which must restore us to our former state. The Gospel (as a spiritual charm) brings us to that shape and form which our first Parents lost. And though poor ignorant Men nei­ther understand their own defor­mity, nor that beauty of holinesse which adorns the souls of those who are renewed, according to the Image of God, (as the Jews despi­sed Christ, and esteemed him not, as seeing no form nor comliness in him, though he was to those who had a spiritual discerning, and an eye of Faith to see that Divine excellency and perfection that was in him, the chiefest of ten thou­sands, and altogether lovely) yet there is an inward beauty of the Soul, obvious only to the eyes of God that regards the hidden Man of the heart, and those who have a spiritual discerning to discern spi­ritual things, which (as the beauty of the outward man consists in co­lour, proportion, and perfection of parts) stands in a due regard of e­very faculty and affection of the [Page 58]soul to its proper object, and a just subordination to each other, the superior irradiated by a Divine light to judge of every thing as the matter requires, and accordingly to command the inferior, which by an obsequious subjection yields to the authority, and executes the commands of the superior, (and is not like a bone out of a joynt, which is not subject to the com­mands of the locomotive faculty) and the whole tinctured with a Divine holiness, justice and good­ness. It would be a sad spectacle to behold a Man bowed together, that he could not look up, his eyes closed up with filthy putrid mat­ter, his lips black, and swelled as if they were poysoned, his breath stinking, to the offence of all that come near him, Lame of his feet, that he could not go, his bowels hanging out. In a word, from head to foot full of bruises and putrifying sores, thus is man by nature to the eyes of God, bowed down to the earth, minding earth­ly things, his understanding dark­ened, [Page 59]and the eyes thereof closed by vile and corrupt affections, his lips breaking out with filthy com­munication, as if the poyson of Asps were under them, his throat like an open Sepulchre, sending forth such unsavory discourse as is offensive to pure ears, that knows not how to tread a right step in the way of Gods commandments, void of the bowels of pity and compassi­on, and the plague of his heart, (his natural in-bred corruption) breaking forth daily into sinful actions which are as so many botches and sores to render a Man loathsom in the sight of God, to whom our inward Man is as naked and open as our outward Man to eyes of flesh. A form of Godliness and the paint or varnish of an out­ward profession, may help to con­ceal some of this deformity from the eyes of Man, but it is only that Fountain set open to the house of Da­vid, and the Inhabitants of Jerusa­lem to wash in for sin, and for un­cleaness, that will restore to Man his primitive soundness and beauty, [Page 60]as Naamans flesh by washing in Jordan was restored as the flesh of a young Child. This is the imme­diate effect of Regeneration, and though the work is not persected at once as to degrees, yet it will be as the light that shines clearer and clearer till the perfect day, we being transformed daily more and more into the Image of God, from Glory to Glo­ry by his Spirit.

SECT. IX. Tranquility of mind the pri­viledge of the Godly Man. A due ordering of the af­fections, not a stoical Apa­thy necessary thereto. Peace of Conscience unknown to the Heathen Philosophers, and attainable only by true Religion. Objectionsground­ed on the moroseness, and in­ward troubles of Christians answered.

THE next advantage of the Soul, in this World by Godli­nesse, is Tranquility of Mind, where­by a Man is exempted from the importunity of inordinate passi­ons, and from the secret (though severe) lashes of an accusing terri­fying Conscience, which wound deeper than Scorpions. This the Philosophers cry up as the sum of a happy life; but what is said of [Page 62]happinesse in general, I may ap­ply to this part of it: Philosophy seeks it, Theology sinds it, but Re­ligion possesseth it. As Paul told the Athenians; he declared unto them, him whom they ignorantly wor­shipped. So the Christian discovers that which the Heathen Moralist blindly pursues, but it is only the Godly Man who hath his Soul throughly tinctured with true Grace that enjoyes this tranquili­ty, and hereby I mean a sedate calmnesse of affections, whereby a man is freed from the terrors of an accusing Conscience, and from the impetus and violence of unruly passions, which make him as the troubled Sea casting up continually mire and dirt, discovering in the effects of such vile affections the filthinesse that lies deep in the bot­tom of their hearts, so foaming out their own shame, these lusts (like the Devil in the poor man that cast him sometimes into the fire, and sometimes into the water, or made him cut himself with stones) hurry men with violence, sometime into [Page 63]one extream, sometimes into ano­ther, and make them pierce them­selves through with many sorrows, and make dreadful wounds and gashes in their own Consciences, rush­ing them into a thousand dangers, as the unruly horse doth the Ri­der into the battel. But I have already said enough of the diseases, quarrels, and other inconvenien­ces, that mens sins subject them to, which are but the fulfilling of these importunate Lusts which will never let a man rest, but are con­tinually solliciting for satisfaction, and can never be satisfied, but en­large themselves continually, as Hell; and those fleshly Lusts do not only war against the Soul, but in the Soul against one another: this is our unhappiness that we must serve divers Lusts, so that a man is not only (as one compares him) like a Servant in an Inne, where there are many Guests, some cal­ling with importunity one way, some another, some up stairs, some down, but like those that live on the Frontiers of a Kingdom, bor­dering [Page 64]upon the Territories of a­nother Prince, or betwixt two Garrisons in a civil War, his ser­vice is required of both, he knows not whom to obey, both require more taxes than he knows how to pay; thus is miserable man tortu­red, while he is a slave to his Lusts, one calls one way, another calls a­nother way, Pride puts him upon one thing, Covetousnesse counter­mands, Sensuality calls him ano­ther way, Pride reclaims and tells him it will stain his reputation, spot his honour. Now for free­ing a man from this basest slavery, the Gospel is much more effectual than all the precepts of morality, as it more clearly layes before us the expresse commands, and pe­remptory will and pleasure of the Soveraign Law-giver, as it infor­ceth these with promises and threatnings, of such things as there is either a deep silence of amongst the Philosophers, or which at least they descry but at a great distance, and seem to make some imperfect discovery of which the Gospel [Page 65]doth evidently demonstrate. And which is more than all this, there doth a spirit of Life and Power accompany the Gospel where it is received, which changeth the Soul into another form; there is a Di­vine nature thereby communica­ted, whereby men become as it were new Creatures, have new thoughts, and new affections, whereby they now savour the things of the spirit, as they did be­fore the things of the flesh. The Old Man is mortified by the spirit; that, as in old age desire fails, (as we have a proof in Barzillai that tasted not the sweetnesse of the Creatures, as formerly) so when a Mans Lusts are mortified, he hath not a desire after forbidden vani­ties, and the pleasures of sin as for­merly. Philosophy indeed hath one Polemo to boast of, but the Gospel thousands whose natures have been so changed by its power, that they have become quite other persons, and whatever Morality can furnish us with to perswade, the Gospel hath the same in greater evidence, [Page 66]and much more: besides, a Christi­an may more truly say of the Gospel, than one said of Philoso­phy, he thereby learns to want what others enjoy, not that any man hath more pleasure, or finds more con­tentin what he possesseth, than the Christian, that hath all sweetened to him by the favour of God, and knows that it is not his only por­tion, as to others when they dye, wo to you, ye have received your con­solation; but he doth not disquiet himself with the desire of more than God hath given him, and it is better to be content with a lit­tle, than to have much, and not to be satisfied, better to enjoy perfect health, and eat and drink no more than nature requires, than to be troubled with the [...], or ap­petitus caninus, and be continually eating, or a Dropsie, and be always drinking. So for those natural e­vils which are the objects of our fear and sorrow, as they are future and foreseen, or present and selt, the Christian hath the advantage [Page 67]of all others for bearing them, not only as Hope, Patience, Meeknesse are the fruits of the spirit which he works by that special power and e­nergy which he puts forth in Gods chosen ones; but as the Gospel doth furnish him with moral argu­ments, much more effectual to per­swade to patience, than any that are learned in the Schools of the Philosophers, as it is in vain to be troubled at what we cannot help: all good hath a mixture of evil, and all evil hath a mixture of good. There is a vicissitudo of fortunes, so that in adversity a Man may hope that prosperity will succeed. We should consider the condition of others who suffer the like things with our selves. Bearing afflictions, will harden us to undergo them better, (as Iron grows harder by being oft heated in the fire,) sometimes injuries prove ad­vantagious to those who suffer them. These and such like rational con­siderations may help to correct the excesse of Mens passions, but it is only the Gospel which disco­vers the care and singular love of [Page 68]God to his people in all the eviss that befall them, he being with them, sympathizing with them, (so far as is consistent with his happinesse and perfection) order­ing all things by his wise and pow­erful Providence, sitting as a refi­ner, while he casts his Gold and Silver into the Furnace to purifie it, ordering all things for the good of his chosen: this may make us not only patient in tribu­lation, but to glory in it, not only to conquer in our sufferings, but to be more then Conquerors. Indeed all that assume to themselves the title of Christians, enjoy not this tranquility, for many arrogate this to themselves which belongs not to them, those that are Christians indeed, attain to this but by de­grees, none are absolutely perfect in this life, and perfect peace of mind is not an absolute freedom from all passion, not an apathy, but tranquillitas ordinis, when every af­fection keeps its own place, and doth its proper work. When Fear is the Souls Gentinel to warn it of [Page 69]approaching danger, that being forewarned, it may before-armed, when Sorrow is the temper of the Soul, or the ballast of it to keep it steady, Angercos Fortit udinis & ingenii, the mettle of it to fit it for action, and the Oyl of Gladnesse, making the face to shine, and be­ing as marrow to the bones, making our conversation more acceptable and agreeable unto others, our life more pleasing and comfortable to our selves. But that wherein a Chri­stian hath the greatest advantage is Peace of Conscience, the importu­nate sollicitations of Satan and our own Lusts, to the commission of sin are not so disquieting to the Soul, as the rebukes and clamors of Conscience after the commission of it. The Devil is a meer Trapan, that draws Men into a Plot against Heaven, and when he hath ensna­red them, is the first that accuseth them, sollicites men importunate­ly to sin by the strongest entice­ments, afterwards affrights their Consciences by aggravating their guilt to them, and this is a pre­occupation [Page 70]of Hell, as peace of con­science, and joy in the Holy Ghost [...] the first fruits and [...] of [...]eaven. As Vertue is its own reward, [...]o sin is its own punishment; guilt followes sin, as the shaddow doth the body, haunting the sinner like a hideous Ghost, and continually terrifying him. It is true, many do not feel these terrors, but it is not through any true setled peace that they have, but only a sense­lesse stupid ignorance of their own danger, they are like a man asleep on the top of a Mast, do but a­wake them to see their danger, and it is enough to affright them into the infernal abyss. While they go on quietly in sin, they are but as a man which hath bribed the Ser­jeant, which doth not pay his debt, nor secure him against Ar­rests, his debt increases still, and he will have more to pay when he is arrested. It is not a Merchants putting off the melancholick thoughts of his debts by pleasures and divertisements that will al­wayes quiet his mind, he doth but [Page 71]beguile himself, and increase his debt, it is the acquitiance of his Creditor that can only secure him. This is the case of many, that when they are haunted, as Saul by the e­vil spirit of an accusing Consci­ence, as he had his musick to quiet his mind, they must have some­thing to divert their thoughts from such disquieting and tormenting objects; but these are but like O­piates, which may stupifie for a time, and free from pains, but do nothing to the cure of the disease. It is only the blood of Christ that can sprinkle our hearts from an evil Conscience, cleanse our Consciences from dead works, only an ef­fectual Faith that applies this blood to the Conscience. So that the Heathen Philosophers by all their prescriptions could never quiet the Consciences of sinners, and all that peace that they had was only from ignorance of that severe inexorable justice of God, (which will never pardon sin with­out satisfaction, and never be sa­tified but by the sufferings of Jesus [Page 72]Christ) and the nature of the Co­venant of Grace, or the condition of the Gospel, that none should have any benefit by Jesus Christ but those who are united with him by an effectual Faith which pro­duceth the fruits of holinesse in a blamelesse upright conversation; so that as the blood of Christ is the cause of our reconciliation with God, by Faith and holinesse, we actually patake and are assured of the fruits thereof: all these there­fore are in several respects neces­sary to true peace of Conscience. Morality therefore can never teach a right way and means of it, to which the righteousnesse of faith is an hidden mystery. The loose prophane Christan can ne­ver attain it, while his conversati­on is evidently inconsistent with that true faith and Gospel since­rity, which is absolutely required of all that will be saved; and how­ever they may flatter or cheat themselves into a vain presumpti­on, or shut their eyes that they may not see their danger, they are [Page 73]continually obnoxious to the af­frights and alarms of such places of Scripture, as affirm that with­out holinesse none shall see God, that if we live after the flesh we shall dye; that the Gate is strait, and the way narrow that leads to life, and there are few that find it, that ma­ny shall seek to enter, and shall not be able: That if any will be Christs Disciple, he must deny himself and take up his Cross and follow him: That whoever sayes he knows God, and keeps not his Commandments, or that he hath communion with God, and walks in darknesse, is a lyar, and the truth is not in him: That whoever seems to be Religious, and bridleth not his tongue, his Religion is vain: That he that loves Fa­ther, or Mother, or Wife, or Chil­dren, or House, or Lands, more than Christ, is not worthy of him. Besides, others clearly importing, that a Man may have much knowledge, and his judgment so far convin­ced, as to approve of the best things; may be much in holy du­ties, take delight in them, hear the [Page 74]word with joy, do many things which he hears, be blameless as to his outward carriage, and yet be an hypocrite. So that with­out daily exercising our selves to Godlinesse, and a strict watch o­ver all our wayes, it is impossible to maintain a setled well ground­ed peace of Conscience. If any object that there are none more disquieted in their Consciences, than those that make the greatest shew of Religion, none more me­lanchollick and morose in their conversation; I may answer, solid joy is a serious thing, (as Seneca could say) it is not most seen in a forced laughter and jollity, which is as thorns under a pot, Eccl. 7.6. that for the present makes a great noise and blaze, but nei­ther heats nor lasts. In the midst of it the heart many times is sorrow­ful, and the end of it is heavinesse, and, as the heart knows its own sor­row, the stranger intermeddleth not with its joy. There is that comfort within, which every one cannot ob­serve. A Godly man needs not [Page 75]have his heart revived with wine, and strong drink, and merry com­pany, like a sick Man that is forced continually to have his spirits kept up with Cordials: He hath that within, which is better to him than Wine and Musick. It is true, Godly Men have more inward conflicts in their Consciences than others, but this proceeds from the sense that they have of their own danger, as they say, Wisdone armes misery against it self, that is, discovering the evils that we are obnoxious to, makes a Man more timerous and suspicious, whiles fools go on and are punished without any fear of danger, go on as an Ox to the Slaughter, a fool to the Stocks, a Bird to the suare, and knows not that it is for her life. It is time for a Man that knows, if he be not set upon the Rock that is higher than himself, if he be not upon that sure Foundation, Jesus Christ, he hangs by the small thread of a brittle life, over the bottomlesse pit, to look about him, and make his calling and election [Page 76]sure. Again the greater esteem any one hath of Heavenly things, the more careful he is to make sure of them, the more fearfull to be deceived about them, ( Tarda solet magnis rebus in esse fides.) And further, when Satan, who before kept all things in peace, sees him­self in danger of being dispossessed, he rageth the more, as he rent the poor man out of whom he was cast almost to death. And God gives him leave sometimes to win­now his dearest Children for their tryal; but for the most part God leaveth them to such disquiet­ment of spirit, and terrors of con­science for some sin, which they have fallen into, (as in Davids case) and then their trouble is not because of their piety, but of their defect in it; or else it is be­fore he intends to raise them to some great eminency, or fill them with some extraordinary joy: as we may observe, where Men have been raised exceeding high, their foundation hath been laid very low in some deep abasement, and [Page 77]so God brings them as a King our of Prison to reign; and ordinarily when God layes his people low, either by extraordinary outward afflictions, or inward temptations, he doth recompence them for it by those inward consolations, which are the fore-tasts of Heaven; hence proceeds that joy the Apostle speaks of, which is unspeakable and full of Glory; which he that hath tasted the sweetnesse of it, would not want to be exempted from all those Temptations and tryals which he hath been exercised with. The peace of wicked Men is but an agreement with Hell, which shall be disanulled; a Covenant with death, which shall be broken, as the mirth of a Drunken Man, who whilst his spirits are raised, feels not his wounds, but afterwards feels the smart of them, when his reason re­turns to him. That will be the woful end of the carnal mans secu­rity, if he be laid in the Bonds or Fetters of afflictions, and so come to himself and feel the wounds which he hath by sin made in his [Page 78]own conscience, he is a Magor missa bib, terror round about; that is the reason of such horror many times on sick beds, which yet is better than to be hushed asleep by the charming pleasures of sin, and not awake till he be amidst the e­verlasting flames. So that we may say with the Prophet. The work of righteousnesse is peace, and the ef­fecti of righteousness, quietness and assu­rance for ever. It is only by the righ­teousnesse of Jesus Christ, imputed to us by faith, that we have peace with God, and so peace of Con­science, which is as a continual feast daily to entertain us, as a brazen wall, alwayes to secure us, that we may alwayes sind that within, wherewith we may solace our selves, and need not fear that any thing shall disturb or disquiet the tranquillity which we have in our own souls.

SECT. IX. The reward which Godly Men have after this life, the chief advantage of Religi­on. The excellency thereof demonstrated from Scri­pture, from the satisfaction which the Angels have in it, from the glory which wicked Men enjoy in this World, from the sweet fore-tasts which Godly men have of it in this life. Wherein it con­sists, the glory of the body, the happiness of the Soul, in the enjoyment of God, in communion with the whole number of perfected Saints, and that for ever.

ALL that I have hitherto said of the advantage of Godly­ness, is little in respect of what re­mains to be spoken. The estate of Man after this life is of more im­portant consideration, as it is u­sually [Page 80]said, there is no proportion betwixt finite and infinite, as there is betwixt two things that are fi­nite, though at the greatest di­stance in respect of their natures, quality, quantity: so there is a proportion between a minute and a thousand years, and minutes may easily be multiplyed to such a quantity; but there is no propor­tion betwixt a thousand years and Eternity. So that if the misery of Christians in this life were answer­able to wicked mens prejudice, and the happiness of wicked men an­swerable to their own desires, and if both might live in these two dif­ferent estates a thousands years twice told; yea, and suppose that after this life wicked men were to be happy to seven, and Godly men but to eight, (as the Philoso­phers speak of the degrees of heat and cold) or that Godly men should be as miserable as wicked men, a­bating only one degree, yet the consideration of an Eternity would easily praeponderate in comparing the several states of these persons. [Page 81]The Apostle saith, that if in this life only we have hope, we are of all men the most miserable, not that a wick­ed man hath more real joy or comfort in this life than a God­ly man, but we must consider that the Apostle is disputing against such as denied the Resurrection in a popular Rhetorical stile, where­in words are not to be subjected to a rigid interpretation, but to be expounded in a greater latitude, and it is usual in several languages to expresse a thing with the greater Emphasis by the Superlative degres, as if he had said, we are very mise­rable men, if our hope be only in this life. Again there may be an Emphasis in the Pronoun; q. d. we who are the off-scouring of all things in the eyes of the World, and have in these times of Perse­cution run such hazards and quit­ted our worldly enjoyments for the hopes of a glorious Resurrecti­on, are miserably deceived, if there be no Resurrection. And further, though Christians have that in­ward peace and comfort in out­ward tribulations, which doth [Page 82]more than counterballance them, yet this joy is in hope of the Glo­ry of God, and but an anticipati­on of that joyful Resurrection which hereafter they expect. And now I shall come to speak some­thing of the certainty of it, of the the nature of it, and of the strict­nesse of holiness necessary to those who would enjoy it, & that we may raise our thoughts to hold some proportion with the greatnesse of that glory, though it be not possi­ble for poor Mortals to have an adequate conception thereof. First, let us consider the great things that God himself hath spoken of it, and how he hath throughout the Scripture propounded it as a suffi­cient and an abundant recom­pence, for whatsoever we can do and suffer for him, in comparison where with all the afflictions of this life, are but light and inconsidera­ble. The Apostle tells us, God is not ashamed to be called the God of his people, having prepared a City for them. The preparations that he hath made for them, are an­swerable [Page 83]to the bounty and muni­ficence of such a Majesty; though they here mourn whilst others re­joyce, and though he here make them bear the Cross, whilst his pro­fessed Enemies wear the Crown. Now it would be much below the greatnesse and glory of such a Ma­jesty, to boast of his own gifts a­bove the real worth of them, and flatter men into his service by pos­sessing them with high expectati­ons of great matters, which the enjoyment of will not answer the hopes which God himself hath drawn us into. And we may be most secure that he will not give such advantage to any Creature to enter into judgment with him. Now let us consider what some of us have seen in the interviews, per­haps of Princes, the Coronation or marriage of Kings, or on other occasions, yet we have heard of more than we have seen. We have heard of the Glory of Solomon, and many other great Princes, exceed­ing what our times have to boast of, and yet we can enlarge our [Page 84]thoughts to something above these, and let our minds wander into the four corners of the earth, to fetch in the Glory and splendor of the World; to make up to our selves an Idea of happinesse, and yet when we have framed such an Ʋtopia, such an imaginary Glory, God (who is too great, and too good, to deceive poor mortals) hath given us to understand that his preparations for his Saints are somewhat above all this, and that eye hath not seen, nor ear heard, non the heart of Man conceived what he hath laid up for those that love him.

In the next place, let us con­sider that it is the blessed state of Angels, which are first of more en­larged capacities than Men, and yet they find a perfect felicity therein. We should not make a judgment of the state, and magni­ficence of a Princes Court, by the reports of some poor Peasant, who (we might easily imagine) would be ready to admire any thing which he should see above the pomp of his Landlords house, [Page 85]where he used perhaps to labour, or go sometimes to pay some poor rent, but we should more easily believe some noble Courtier of a more raised mind, or some Am­bassador that hath seen the pomp of several Princes Courts, and knows what belongs to State and greatnesse. It had been no great matter to have heard Paul boast of what he saw in Paradise, who was carryed from these poor Cottages of clay, to the Court of Heaven; like David from the Sheepfold to Sauls Court. But the Angels con­tinually adoring the Glory of their King, and singing perpetual Hal­lelujahs to him, doth easily per­swade that the Glory of the Coe­lestial Court, is far above what mortal eyes ever saw. And be­sides, the enlarged capacities of Angels, we may consider that they are incorporeal, so that these cor­poreal delights and pleasures, which we have the most clear and lively apprehension of, make up none of their happinesse; but, besides such delights, which its [Page 86]likely we shall not want in Hea­ven, (there are more pure and spiritual delights, enough to make an Angel happy; which we can scarce conceive any thing of. A further consideration, which may argue the happinesse of that fu­ture state, is the greatness and Glory of many wicked men here in this World. Let us but consi­der, how the great ones of the Earth, many of which have been wicked men, do bash themselves continually in Rivers of pleasure, and enjoy for many years toge­ther whatever their hearts can wish, and what we ordinarily see great ones now enjoy is little to the Glory of a Belshazzer, a Dari­us, an Alexander, a Ner [...], the Grand Signior, the Kings of China; and yet all this is but as the crumbs that fall from the Chil­drens table. What then can we imagine them to be fed with? these are but the spillings, or the over­flowings of his bounty to his very Enemies: how great then is that which he hath reserved for [Page 87]those, to whom he hath purposed to shew the exceeding Riches of his Grace, to give the World a proof of his bounty and Glory? as a Prince that would make an enter­tainment for ostentation, and shew his great respect to some of his special and most beloved friends. We read often in Scripture of the preparations that God hath made for his Saints, which is but a me­taphorical expression of the great­nesse of that glory, which he hath ordained them to; as those enter­tainments which Men do long pre­pare for, do far exceed what they on a sudden make, being unawares surprized by the coming of their friends. I will yet add another proof of the greatnesse of that Glory, which we hope for; taken from the fore-tasts, which many have of it here, which hath made them Glory in tribulations, tri­umph in the flames, and not only abated, but wholly taken away the sense of the most exquisite tor­ments, that some Martyrs have felt no more in the fire, than if they [Page 88]had been in a bed of Roses. Some after long conflicts and terrors, have had such ravishing joys, that they have cryed to God to hold, they could bear no more. If such glimpses have so ravished them, what is the full view and clear visi­on? Let us imagine a confection, the least drop of which distilled into a draught of Gall, or Wormwood, or whatever can be supposed to be more bitter and distastful, should wholly alter the tast of it, making it most pleasing and delicious, how sweet would a full draught of it be without the least mixture of any thing distastful and unpleasing: so if such drops of spiritual joys are able to sweeten the bitterest cup of afflictions, what shall we think of bathing our selves, and drink­ing our fill in those Rivers of plea­sure at Gods right hand for ever­more, without the least mixture of any sorrow or trouble to allay the sweetnesse thereof?

I have hitherto in general shew­ed that the Glory of Heaven is like to be very great and incon­ceivable, [Page 89]much more inexpressible, but I have not yet attempted to shew what it is, or wherein it con­sists, and while I say it is not to be expressed, if I should go about to set it forth fully, there would be contradictio in terminis, so that all I dare pretend to, is some rude delineation of that state of happi­nesse. Man is made up of two es­sential parts, Soul and Body, now though the Soul be the more noble part, yet doubtlesse the body shall have its share in this felicity. If God hath so far honoured them, as to make them the Temples of the Holy Ghost, and given Christ a charge that he should lose nothing of what he hath given him, but raise up our scattered dust at the last day, Job. 6.39. he hath cer­tainly reserved a reward for that which hath had so great a share in our sufferings here; and he hath told us in general, that he will by his Divine power change our vile bodies, and make them like his glo­rious body, but sure as we approach nearer to the nature of God in [Page 90]our souls, so they shall have the greatest share of future Glory, and in general it shall be with the Glory wherewith Christ was glori­fied from Eternity, and after his suffering, and this shall be by the enjoyment of God, which is the acting of the perfected faculties and affections of our Souls upon him. E­very sense hath its proper object in the enjoyment of which it takes complacency according to the suitablenesse of the object thereto, and according to the nature of the object, and the capacity of the sense for receiving it, or acting upon it, such is the pleasure that it finds therein, and the more noble the faculty and the object are, the more noble is the delight which a­riseth from the Union betwixt them, so that all Philosophers are agreed, that intellectual delights exceed sensual pleasures. Now in Heaven our Souls shall be perfect­ed according to the capacity of a finite being; otherwise they would be no more capable of enjoying God, than a deaf man of being [Page 91]delighted with musick, or a blind man in the most perfect beauty, therefore we are said to be made meet, to be partakers of an inheri­tance with the Saints in light; san­ctification, qualifying us naturally for Heaven, as justification doth mo­rally; and God himself shall be the object of our happinesse, whom we shall see as he is, and love him, and delight in him according to his goodnesse and glory; I know it is hard for us to conceive what it is to enjoy God, but to help us in the conception of it, let us consider a little what it is to enjoy a friend, to have an absent friend is a com­fort, but to be with him is a great addition to our contentment, to receive the expressions of their love, and to testifie ours to them. Those who are of a more noble and generous complexion, find more true satisfaction herein, than in whatever else this World can afford them, and what is it that endears another to us, but Love and Lovelinesse? where there are amiable endowments in persons of [Page 92]worth, they command an esteem from us, though they know us not, and though we are never the bet­ter for them; but where they have a particular affection to us, take us into their bosom, make us of their entire friends, this doth much more endear them to us. Now (as I have already said) we find in God, in a far more eminent de­gree, that which renders the Crea­tures amiable and lovely. Besides his goodnesse towards the whole Creation, which the Earth is full of, his special favour to Mankind, and it may be to us above many thousands of others; the exceeding Riches of Grace towards the Elect, which Men and Angels shall ad­mire to the days of Eternity, there is that Beauty (that is in­tellectual beauty, or such Beauty as is objected to the understand­ing) which will ravish the whole intellectual Creation. His Wisdom is unsearchable, his Power irresista­ble, and his Grace and Clemency as far exceeding what is to be found in the Creature, as his Ma­jesty [Page 93]and Glory. Job had heard of God, but when he came to see him, abhorred himself to see the infinite distance betwixt the Sove­raign Creator, and a poor Mortal; that durst dispute the case with him. Oh! what thoughts shall we have of God when we come to see him as he is? What astonishment will seize upon us? what confusi­on will cover us when we see what a God it is, whose grace we have so oft despised, whose patience we have so long abused, whose autho­rity we have so boldly contemned, and yet see that he who had us al­wayes at his mercy, and could at his pleasure avenge himself on us, should pardon us for his own sake, and make such glorious preparati­ons for us? We shall then per­fectly understand all the dimensi­ons of his love, and continually as it were read the stories of it. We may the better conceive of it by fancying to our selves, what a sin­gular favour it would be to have some great Prince take a singular affection to us, though we did the [Page 94]least of any in the World deserve it, and had dis-obliged him by a thousand provocations, if he should take us home to his house, and maintain us alwayes at his table, keep us alwayes in his presence, this would fall infinitely short of that love which God will manifest to us, and what an addition will it be to our happinesse to see him in his Glory, who hath loved us, and washed us from our sins in his blood? the story of whose love we have so oft read over, a sight of whose Face though but through the Glass of Faith we have so oft, so long desired and lamented a feer, to have the society of the innume­rable company of Angels, and the general assembly of just men made perfect, a meeting of the Saints of all Ages and places, and these per­fected both in Grace and Glory, so that they shall have no infirmities, no Pride, Ignorance, self-seeking to exercise our charity or patience; no sufferings to move our pity, or compassion; and we shall never need to disquiet our selves with [Page 95]the thoughts of such a sad parting as Paul had, Acts 20.39. We shall keep an everlasting Holy-Day, the marriage of the Lamb shall be for ever celebrated by all his Friends, and as Eternity will perpetuate our happinesse, and make it the greater extensivè, so the assurance and consideration hereof will heighten it, and make it greater intensivè, and every moment of our felicity will be more sweet to us, in that we shall never be dis­quieted with the thoughts that our condition (as happy as it is) will one day have an end.

SECT. X. The necessity of holiness to sal­vation, proved by many plain Scriptures. Objecti­ons answered. The impru­dence of being but formal half Christians, and the ad­vantages that stict serious Christians have above such.

THere is yet another considerati­on which will much enhance the glory of Heaven; but before I come to speak of that, I must shew how necessary an holy conversation is to the enjoyment of it. Many have entertained a suspition, that some morose Men peevishly envi­ous against the happinesse and con­tentment of Mankind, and too superstitiously precise, would lay upon them a yoke which neither they, nor their Fathers were able to bear, confining their liberty to too narrow bounds, and fright­ing them from Religion by exact­ing [Page 97]so much strictnesse and severi­ty. Now that I may not seem to any to make the way to Heaven more narrow than God hath made it, I will but set down the plain words of God himself, not to speak of what those have attained to, who yet are plainly declared to be un­der the sentence of condemnation, and in a state of wrath. I shall only instance in some places where the Scripture sets down what is indispensibly necessary to salvati­on, or what doth plainly argue, a Man to be in the state of damna­tion. Math. 5.20. I say unto you, that except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, (who yet went a great way in the Profession of Religion, and in both Moral and Ceremoni­al righteousnesse) you shall in no wise enter into the Kingdom of Hea­ven. Cap. 6.20. Where your Trea­sure is, there will your heart be also. Cap. 7.13. Enter ye in at the strait Gate, for wide is the Gate, and broad is the way that leads to destruction, and there be many which go in thereat; but [Page 98]strait is the Gate, and narrow is the Way that leads to life, and few there be that find it. Verse 21. Not eve­ry one that saith unto me, Lord, Lord, shall enter into the Kingdom of Hea­ven, but he that doth the will of my Father which is in Heaven. cap. 12.36. Every idle word that a man shall speak he shall give an account thereof in the Day of Judgment. Cap. 16.24. If any Man will come after me, let him deny himself, and take up his Cross and follow me. Mark. 8.38. Who­soever shall be ashamed of me, and of my words in this adulterous and sin­ful Generation, of him also shall the Son of Man be ashamed when he comes in the Glory of the Father with his holy Angels. Luk. 13.24. Strive to enter in at the strait Gate, for many I say, unto you shall seek to enter, and shall not be able. John. 3.5. Except a Man be born of water, and of the spirit, be cannot enter into the King­dom of God. Rom. 8.9. If any Man have not the spirit of Christ, he is none of his. Verse. 13. If ye live af­ter the flesh ye shall dye, 2 Cor. 5.17. If any M [...]n [...] Christ, he is a new [Page 99]Creature. Gal. 5.6. For in Christ Jesus neither circumcision avails any thing, nor uncircumcision, but Faith that worketh by love. Cap. 6.7, 8. Be not deceived, God is not mocked, for whatsoever a Man soweth, that shall he also reap; for he that soweth to the flesh, shall of his flesh also reap corruption, but he that soweth to the spirit, shall of the spirit reap life e­verlasting. Heb. 12.14. Follow peace with all men and holiness, with­out which no man shall see the Lord. Jam. 2.19, 20. Thou believest there is one God, thou dost well: the Devils also believe and tremble. But wil [...] thou know, O vain man, that faith without works is dead? 1 Pet. 4.18. If the righteous scarcely be saved, where shall the sinner and the ungodly appear? 1 John 1.6. If we say we have fellowship with him, and walk in darknesse, we lye and do not the truth. Cap. 2.4. He that saith I know him and keepeth not his com­mandments, is a lyar, and the truth is not in him. I might add many like words out of the Scripture of truth, but it may be these are e­nough [Page 100]to make many say, Who then can be saved? But let God be true whatever becomes of Man, and it is that which hath been told us, that few find the narrow way that leads to life. If any object the failings of such as David and Peter, the same Scriptures that tell of them, tell us of their repentance and bit­ter tears. If any wonder how this should be consistent with the mer­cy of God, I answer there are o­ther objects whereon he sheweth the Riches of his mercy, even the small remnant that shall be saved. And when we come to see (at the last day) the evil of sin, the ho­linesse of God, the preparations which God hath made for sinners, we shall rather admire that he should save any, than that he should save no more. And if the pardon of sin were such a light matter that God should be charged with severity, if he hearken not to the cries of sinners, which necessity doth at last force them to, he might have spared the trouble (as I may take li­berty to speak) of [...]ending his son; [Page 101]yea, (as I may further say) spared his glorying of his unconceivable love in giving Christ to dye for sinners, and it is an ignorant conceit to think that such a strict exaction of holynesse straitens the grace of the Gospel when it is much of the Grace we receive by Christ to be turned from our iniquities, Acts 3.26. Rom. 7.1. &c. The end of our redemption is to be a peculiar people zealous of good works. Tit. 2.14. The chief article of the Co­venant of Grace is to have the Law of God written in our hearts, Heb. 8.9. our chief glory to be like our heavenly Father in holy­nesse. 1 Pet. 1.15. The great advan­tage we have by the promises to be made Partakers of the Divine Na­ture, 2 Per. 1.4. So that let men flatter themselves with vain pre­sumptions, and delude their own souls by drawing their desires into opinion, and from wishing, they might have peace, though they go on in the wayes of their own hearts, proceed to believe that it will be so. These words will cer­tainly [Page 102]take hold of them, Zach. 1.6. and judge them at the last day. I may further add, that it is the greatest imprudence for men to be but half Christians, or to make some profession of Religion, and not to strive to attain to some per­fection in it, both as the reflection on such an indifferency, or luke­warmness, will be an aggravation of Mens misery, while they shall think with themselves they were near to the Kingdom of Heaven, and were shut out because they went not a little further, they were fair for striking a bargain for the Rich Pearl, and yet parted for a small matter. As if a Mer­chant should go near to Peru, or some other place where there is Gold in abundance, and through a sluggish lazy stupidity, come back empty; or as if Columbus, when he was near to the Coasts of A­merica, should have been forced, through the mutiny of his Soldi­ers, to return and lose the honour and advantage of his enterprize. It is pity to run a race, and lose [Page 103]the prize through negligence, when we come within a few steps of the Goal. If we will do any thing in Religion, let us go through with it, and not lose the future reward of it, which is most considerable through sloathful­ness. And it is further to be con­sidered, that those who are but half Christians and smatterers in Religion, know nothing of those spiritual comforts, that de­light in communion with God in his ordinances, joy in the Holy Ghost, which those who are truly Godly have experience of: those who are but smatterers or bunglers in any Art, Science, Trade, find them difficult, when they are easie and delightful to those who are Masters of them, and throughly understand them; as the wise Man saith, knowledge is easie to him that understands. As there is great difference in the reading of a Clas­sick, Author by the Master and the Schollar, the Schollar looks upon it as a great task to construe it, and is glad when it is over, not minding [Page 104]the things themselves expressed by the words, while the Master who minds the matter, and understands it well, is transported with plea­sure to observe the elegancy of stile, height of fancy, depth of judgment, strength of reason, subtilty of Wit, candor of mind which is in the Au­thor. So, while a Man is but a Christian in name, and hath but a form of Godlinesse, the exercises of Religion are a burthen to him, and he doth them only as a task to escape Hell fire, as a School-boy gets his Lesson to escape the Rod, but he that is a Christian indeed, finds that sweetnesse in the word of God, that it is to him as honey and the honey comb, the joy and re­joycing of his Soul. He is glad when he can steal an opportunity to pray; he finds so much com­fort in communion with God therein, and can say with Christ; it is his meat to do the will of his Heavenly Father, and the testimo­ny of his Conscience is to him as a continual feast, and makes the pra­ctice of holinesse more pleasant to [Page 105]him, than all the delights of sin are to a wicked man. And as it is in trading, he that doth not throughly understand his Trade, cannot make his best advantage of it to thrive by it, and so grows weary of it, or turns bankrupt; when he that is well seen in the mystery of it, and knows how to improve every opportunity of gain, and so finds the benefit of it, makes a pleasure of his businesse, and will not be perswaded to leave it off. So he that is but a Christi­an in shew, and finds not that real advantage which others do of a strict walking with God, nor any return of their formal heartlesse prayers, grow weary of Religion, and at length it may be cast it off, while the real serious Christian by the Rich returns of his sincere and fervent prayers, and the benefit which he finds by a close walking with God, is so confirmed in his holy profession, that nothing shall make him cast it off, or think it a burden.

SECT. XI. The misery of wicked Men af­ter this life demonstrated from Scriptures, from the sufferings of Godly Men here in this World, from terrors of conscience in good and bad, from the Devils trembling at the thoughts of it, which they have not so much reason for as Man. The punishment of losse with the aggravations of it. The punishment of sense exqui­site, without allay or inter­mission, without end.

I Shall now proceed to that o­ther consideration, which will make the happinesse of Heaven much greater; yea which consi­dered apart, doth much com­mend the excellency of Holinesse, and clearly demonstrate how much [Page 107]it is the interest of mankind to fol­low after it, damnum emergens is as much to be considered as lucrum cessans. We should not only con­sider the reward of Holinesse, but the wages of sin; if a sinner could cease to be, or might be annihila­ted when he dyes, or if there were any state between Heaven and Hell, our plea would have less force: but there will be but two ranks of Men at the l [...]st judgment, whereof one shall go into eternal life, the o­ther into everlasting punishment. Mat. 25.46. Now I shall use the same method in considering this state of ungodly men after the end of the World, which I followed in considering the state of holy men. First, giving some general demonstrations of the misery of it, then some particular reasons why it will be so intollerable. As first, the Glory of Heaven may be ima­gined to be exceeding great by the preparations which God is said to have made for it: so by the same Anthropopathy we may conceive of the misery of Hell, God being said [Page 108]to prepare the punishment of the damned. Mat. 25.41. It is said in­deed it is prepared for the Devil and his Angels, but wicked men shall be co-heirs with them of the same misery. He is laying up his pile of Fire and Wood. Isa. 30.33. and laying sinners as stubble in the Sun to dry, that the eternal flames may prey more furiously upon them, Nahum 1.10. suffering them to fill up the measure of their iniquity, and so to treasure up to themselves wrath against the day of wrath, that they may be fit for destruction. Let us in the next place consider what Godly men have suffered in this Life, read but the Marryrologies and see the dreadful torments that the Martyrs have suffered, enough to make one tremble at the reading of them; and if these things be done to the green tree, those who are the objects of Gods love, and dear unto him as the apple of his eye, such on whom he hath deter­mined to shew the Riches of his mercy, what will be done to the dry with whom he is angry every [Page 109]day, and on whom he will shew the power of his wrath? if judgment begin at the house of God, what will be the end of those that obey not the Gospel? Further, let us consider the ter­rors of Conscience which Godly men have suffered in this World, when they have had lively appre­hensions of the displeasure of God against them. If his rebukes have made them consume as a moth, fretting a garment, if his frowns have distra­cted them and made them roar through the disquietnesse of their spi­rit; What will it be for his jealou­sie to smoak and his wrath to burn like fire for ever? Again, let us con­sider what horrors wicked men have felt in their consciences in this life, which are but the fore­tasts of that misery which they shall endure for ever. Read but the stories of Vaninus, Spira, &c. who have dyed in despair, if such drops of wrath let fall like scalding Lead upon the Soul, have so hide­ously amazed and terrified, surely it is dreadful and astonishing to be cast into the lake that burns with [Page 110]fire and brimstone for ever. And though there be many now can harden themselves against God; and think by a stoical apathy to bear whatever God can inflict, yet some have found the begin­nings of Hell in their Consciences, worse a thousand times than all the torments which the cruelty of Tyrants, or incarnate furies could ever invent. And whereas some may think (with Spira) that the expectation of future misery, is worse than the suffering of it, it is a wide mistake, for according as M [...]n feareth, so is his anger, Psal. 90.11. ordinary calamities indeed are for the most part worse feared than felt, but when a man hath raised his mind to the most dreadful and amazing apprehemions of the dis­pleasure of God, and the severity of his vengeance, he cannot reach the vastnesse of it, there is yet à plus ultra, somewhat further, as it is in our apprehensions of the Glory and happinesse of Heaven: and at the last day the great and mighty men of the World, who have set [Page 111]the judgements of God far above, out of their sight, and scorned his threats, as a meer brutum fulmen, or a Mormo to fright Chrildren and superstitious fools, would be glad if they knew how, to run un­der the Rocks and Mountains to hide themselves from the terrible Majesty of their Judge, and (to al­lude to the words of S. Paul, 2 Cor. 10.11. Let such think that as God is now in his word when he seems to be absent from them, such will he be also indeed, when he shall manifest his presence and his righ­teous judgment. We begin to think meanly of all whom we can see through or go about, it is incom­prehensibleness that commands a veneration, & that we shall alwayes find in God both as to the Glo­ry of his Grace, and as to the great­nesse of his Power and wrath. Let us yet go a step further, and con­sider the apprehensions which the Devils have of this condition, (for they and wicked men (as was be­fore observed) are fellow heirs of the same misery) and these tremble [Page 112]at the thoughts of it, that is, have dread full amazing apprehensions at the expectation of it, the conse­quent in that place being put for the antecedent, according to the u­sual phraseology of Scripture; they seem not to have so much reason to be troubled at the thoughts of it as men have, their sins perhaps may have some aggravations, which the sins of Men have not; yet, I think there is nothing can aggravate it so as the contempt of the Gospel, which they are not guilty of. They had not a board after Shipwrack, whereon they might have saved themselves, if it had not been their own fault. A­gain, they have no bodies to be tormented as we have, many can­not apprehend how the Soul should be capable of any considerable torment, and they think they could laugh at any punishment that could be inflicted on the Soul, were it not for bodily sufferings, which they have a clearer appre­honsion, and a more lively sense of: but, besides all that we are capable [Page 113]of suffering in our bodies, we are capable of suffering the same in our souls, which the Devils are said to tremble at the belief of, but it is with us, as it is with little Chil­dren, who are pleased perhaps with the pomp of their Fathers or Mo­thers Funeral, and proud of their mourning Cloaths, but are not sen­sible of their own losse, when those that are grown up to years of reason and judgement, wring their hands to think of what sad conse­quence such a losse will be to them. And in this respect it is said, Wis­dom arms misery against it self. We glory in that which is our shame, and the cause of our misery, while the Devils tremble, who know what it is to lose Heaven, (having been already in it) and know what Hell is, because they have felt it, they certainly believe these things, having more understanding to apprehend the clear demon­strations of the truth of them, they have their minds more fixed on these things which are the matter of their torment being more in act [Page 114]and lesse in Power than we are. We know not now what it is to lose God and Heaven, but we shall know when we shall see them, not to enj [...]y them, but to envy them. We are ready to fla [...]ter our selves into hopes, that these things may not be tr [...]e; or our thoughts are ordina­rily diverted to other things. And the Devil keeps that out of our minds, which he knows not how to keep out of his own, lest consi­daring well of it, we should be in­duced thereby to believe, and so obtain salvation, Luke 8.14. For a conclusion of these general demon­strations, I might add Christs im­portunate pres [...]ing of Men to flee from the wrath to come, though through so many hardships and difficulties, which he calls them to: he wept over sinners, and was grieved for the hardnesse of their hearts, as sometimes Jeremy was, or as Aidanus, a good man in this Nation, wept to think of the mise­ries which were coming upon it. Sinners go on carelesly and se­curely, like an Ox to the Slaughter [Page 115]or a fool to the correction of the stocks, but Christ passionately pleads with them, to divert them from their own wayes, knowing how little they consider the misery of those devouring flames, which they are casting themselves into. Now for proving more particularly, that this misery which ungodly men shall endure, is very sad and dread­ful. First, we shall not only know (as I before intimated) the worth of that Glory which we have lost, but we shall be convinced that we have lost it through our own fault. Many think now to harden them­selves at the day of judgement a­gainst God, and impeach him of rigor and injustice, if he should doom them to an Eternal Hell, but then when their Consciences are awakened, they will own their guilt, and say as Judas, I have sin­ned. Mat. 27.4. though he did no­thing but by the determinate coun­sel and fore-knowledge of God, and that which Satan had put into his heart. John 13.2. Act. 2.23. And it will be an aggravation of Mens [Page 116]misery, that they should lose Hea­ven through their own carelesse­nesse, and exchange it for a trifle: should a Man have a dear Wife dangerously sick, and give her poy­son to kill her, instead of Physick to cure her, meerly through his own negligence, surely he would bury himself with her, when he should see his own oversight, or should he in a drunken fit stab his Children, certainly his first work after he should come to himself a­gain, would be to stab himself; but what are these to our souls, our darlings, our only ones Psal. 22.10. which we wound worse than the poor Lunatick man, that cut himself with stones: we shall come to our selves, and have far different ap­prehensions of all things, as soon as our souls look out of these dark prisons of our bodies, and begin to see by the light of another World. A child that should have the wri­tings of a fair Estate, and sell them for trifles, looking but upon the bulk of paper or parchment, not regarding the contents of them, [Page 117]and afterwards when he comes to be a Man, should live in disgrace and misery, whiles he sees another bear high in the World with his Estate, would bewail too late his own childish vanity; but what is this to our selling of our hopes of Heaven for the pleasures of sin, in the midst of which the heart is sor­rowful, and the end of which is hea­vinesse? regarding the Gospel no more than a story out of Pliny, looking on the Scriptures but as wast papers, Cleopatra's prodigali­ty in drinking a little Pearl at one draughtt was nothing to ours, we were never put to it as Lisyma­chus, to lose a Kingdom, and sub­ject our selves to perpetual slavery for a draught of water. Oh! with what indignation shall we reflect upon our own folly and madnesse, when we shall have time and occa­sion to settle these things in our hearts, we shall need no Devils to torment us, no fire to burn us, our own consciences will continually scourge us, and we shall for ever be our own tormenters, when we [Page 118]shall be awakened to smite upon our thigh and say, what have I done? there will be yet a further punish­ment of sense, the Scripture calls it Fire and Brimstone, which if we understand literally, and in a pro­per sense, we may easily imagine the dreadfulnesse of such a punish­ment, or at least learn to under­stand it by holding our hand in a hot furnace but for one minute, and this is fire, which shall not sud­denly devour or annthilate us (as some imagine) but prey eternally upon men, and never consume them, otherwise the Devils, with whom (as I have observed) we shall share in the same misery would ra­ther rejoyce, than tremble at the thoughts of the last judgement, if they should then be presently re­duced to nothing. See more of this in Austin De civitate Dei. lib. 21. cap. 10. But if we understand this figu­ratively, or metaphorically, then certainly God hath chosen that which is the most exquisite pain, which we can conceive of, to set forth something else which we [Page 119]know not how otherwise to frame a notion of in our minds, and which doth as far exceed such ser­sible things, as are used to express it, as the Glory of Heaven doth exceed all that Glory which is borrowed from the Creatures to express it to our weak imperfect understandings. Further, this punishment will be without any al­lay, in Hell there is pure darkness, there will not be a drop of water allowed to refresh in those raging flames, and company which some talk of, will but increase mens torment; and as there will be no allay, so no intermission, no lucida intervalla, as there will be no night of Darknesse in Heaven, so there will be no night of rest in Hell, and to compleat the misery of that condition, there will be no end of it. Eternity will make their mise­ry perpetual, but the belief and consideration of eternity will make it insupportable, and swallow Men up in a hideous despair, they shall be like men t [...]sed [...] the midst of the S [...], the Wa [...]es to [...]ing one af­ter [Page 120]another, if he could see any land behind those proud surges, there might be some hopes; but to see nothing but the vast Ocean, and the Waves swelling higher and higher, and raging against him like a Giant, this is that which amazeth him: and such will the thoughts of Eternity be then to miserable sinners, when lifting up their heads to see if they can de­scry any end of their misery, they shall see thousands of Ages multi­plying themselves to infinity, and there will be no remedy left, but they must sink down into an ever­lasting despair; neither will time or suffering at all alleviate their misery, as the Poet saith of those, who by enduring poverty make it at length more easie to be born: as our multiplyed thoughts of the happinesse of Heaven, will not cloy and weary, but increase our plea­sure and fruition; so will our thoughts of torment, more enrage those eternal flames which shall burn within us, and make that burning surnace glow more and [Page 121]more, that as the duration of mens misery draws it forth extensively, so it will also aggravate it inten­sively, till it come to that extremi­ty, beyond which there can be imagined, no degrees to which it may be further heightened.

SECT. XII. How much Religion conduces to the good of humane Soci­eties. And first, of Families, prescribing such rules to all therein, as well observed, would make them happy in each other.

IF thou be wise, thou shalt be wise for thy self, saith the wisest of Men. Prov. 9.12. He that hath the fear of God, which is the begin­ning, or chief and principal of all wisdom, doth (as is evident from what hath been said already) best provide for himself, and consult his own soveraign good, and in­deed God hath out of his abun­dant [Page 122]goodnesse to mankind, so twisted and interwoven their hap­pinesse with his own glory in the businesse of our salvation, that while they best serve him, they do most advantage themselves, and according as they seek his Glory, they promote their own happiness; but yet we are not born for our selves, but as every member should do its office for the common good of the whole body, so every Man should as a member of the universe or community, stand the whole in some stead, and not be as a Wen or a Wolf, a disease or deformity only drawing away nourishment from the body, without doing it any ser­vice, being an unprofitable burden of the earth, living undesired, dying unlamented. Wherefore I will now come to consider Man as a sociable creature; and as he stands in rela­tion to others, and so we shall find that a good Man is a common good, and that Religion and holinesse doth not only make men Tzadikim, or just but Chasidim, or good, for which (if for any) men will ven­ture [Page 123]their lives. Rom. 5.7. And first, I shall consider Men in an Oc­conomical state. Families being the first in order among the Societies of Men, others being made up of a conjunction, or combination of se­veral families, as families are made up of several persons. Now in Fa­milies there is a threefold society.

• The 1. Conjugal between Husband and Wife.
• The 2 Paternal between Parents & children.
• The 3. Despotical between Masters & servants

Though all these not be found in every family, yet they are all found in some, and some in all. And let us but consider the Rules prescri­bed to all these by Christ in the Gospel, and we shall see a perfect draught of Oeconomicks, and the most exact pattern of an happy well governed Family. And if any professing Godlinesse do not come up to such rules, what I have under­taken to prove holds good in Thesi, and it is not Mens Godlinesse, but their want of it which is to be bla­med; though we may find this a­mongst Christians, sooner than [Page 124] Plato find his Common-wealth, or the Stoicks their perfect man. For the Conjugal Society, Husbands are to love their Wives as themselves, as their own bodies; yea, as Christ loved his Church, a proof of which he gave in giving himself for it, so that he is to provide for her what­ever is meet and necessary, not to be bitter against her, to be ten­der towards her, giving honour to her, by how much more honour God hath given to him, to instruct her in whatever is meet for her to learn of him; and in a word to for­sake all others in the World, and cleave only to her, reckoning her and himself no more two but one flesh. Wives on the other hand are obliged to submit themselves to their Husbands, to reverence them, to obey them, diligently and frugally to manage the affairs of their Family, and to ease their Husbands as far as may be of the burden of cares that lyes on them; and to carry themselves, with that prudence, modesty, chastity, gra­vity, that they may be a Crown [Page 125]to their Husbands, that the heart of their Husbands may trust safely in them, and that they may do them good, and no hurt all their dayes. So in the Paternal Society, Parents are bound to take care of the Souls of their Children, and to bring them up in the nurture and admonition of the Lord, to teach them the way wherein they should walk, while they are young, and to take care of their bodies also, providing for them, laying up por­tions for them, and not to use too much rigor and severity towards them, so as to discourage them, yet to give them that moderate cor­rection, which the vanity of child­hood and youth many times makes necessary. So Children are to obey their Parents in all things lawful, to honour and reverence them, to requite their care of them, by maintaining them (if need require) in their Old Age concealing their infirmities, and abstaining from all expressions of contempt and dis­respect. In the Despotical Society. Masters are obliged to exercise hu­manity [Page 126]towards their Servants, not ruling them with too much impe­riousnesse, or rigor, considering they have a Master themselves like­wise in Heaven, by whom they would not be dealt with, in strict­ness and severity; they are to pro­vide for them, to give them that which is just for their service; yea, that which is reasonable and e­qual, rewarding industry and faith­fulness with more than Servants can in strictness require. So Ser­vants are bound to submit them­selves to their Masters, not only in doing their work, but doing it in simplicity and singlenesse of heart, as to God, considering it as a duty which they owe to God, as well as to Man, and that they must look for their recompence from him, so they must study to please their Masters, not provoking by rude or cross answers, not purloyning or wasting unnecessarily their Masters goods, not taking of their time, which is their Masters, to spend in their own service, or in pleasure, or idlenesse. Oh! how happy [Page 127]would families be, if all therein did observe these rules? We should have no complaints of the churlish­nesse, or carelesseness of Husbands, of the Prodigality and disloyalty of Wives, of the harshness or seve­rity of Parents and Masters, of the undutifulness and unfaithfulnesse of Children and Servants.

SECT. XIII. How far Religion advances the happiness of Kingdoms and Common-wealths, not only naturally, as it pre­scribes the best Laws, and rules to all sorts of Persons, and keeps Men within the bounds of their duty; But morally, as it brings down blessings, keeps off judge­ments. The false accusations which Christians have lain under in all Ages. Julians wicked policy.

NOw let us proceed to consider Man in a Politick State, as [Page 128]part of a Kingdom or Common-Wealth: and if we would describe some Ʋtopia, or set down a Model of a happy well governed, flourish­ing Common-Wealth; we need go no further than the Scriptures for our maxims, and describe the several members of it according to what the Gospel requires that they should be. I know the great ones of the World have been jea­lous of the Kingdom of Christ, as Herod was troubled, when he first heard of his Birth. I know not what occasion the abuses of some Imposters may have given to Mens prejudice and suspition, but (as I said before) that the observation of Christs precepts would prevent more diseases, than his miracles cured, so I may boldly affirm that his spiritual Kingdom, were it set up in the World, (that is, did his Laws take place, and were they duely observed) they would at­tract more, and be more taking than his supposed earthly Mo­narchy, which made multitudes run after him in the dayes of his [Page 129]flesh, John. 6. And it is the great honour of Religion, and an evi­dent argument of the real worth and excellency of it, that not only those whose corrupt affections have baffled their Judgements to be­lieve that Religion is but a fancy, a devised fable, or at least to wish and pretend it to be so, but the wisest of such men as have follow­ed the dictates of natural reason, and men whom none can imagine to have been fore-stalled with too favourable an opinion of Religi­on, or to have been [...], superstitiously over-aw'd by a Deity, that these I say, such as Plato, Plutarch, Tully, Seneca, Ma­chiavel, Campanella, should look upon it as such a good Engine for moving the huge bodies of King­doms and Common-Wealths; yea, a necessary basis to found govern­ment upon, (as Plutarch sheweth) without which it can no more sub­sist, than a Castle or City in the air, it shews clearly that there is that proposed in Religion, which if men according to their o­pinion [Page 130]can be but flattered into a belief of it will keep them in their due place and order, that every part of such a vast Machina may move regularly. And it is a good observation of the Historian, that Rome had the happinesse in the first founding of it, to have such Kings successively, as did by de­grees take care of such things, as did most conduce to its flourishing and establishment, and that when Romulus had built the City, and e­rected a new Kingdom: Numa Pompilius did immediately succeed him, and establish Religion and the worship of God so far, as the light of Nature would guide him thereto. And the truth is, the be­lief of another life after this, and of some invisible power, su­perior to the power of man, is ab­solutely necessary for the swaying and managing those two great en­gines of Hope and Fear, which turn about the whole World, so that (as Campanella well observes) Religione e anima della Republica e diffesa della legge naturale, &c. Re­ligion [Page 131]is the Soul of a Common-Wealth, and Bulwark of the Law of Nature, because the Love and Fear of God, and of eternal punishment and rewards do compel Men to the observation of the Law. What will a man care for his Life, if he apprehend that there is none after this? and there is no means to re­strain men from, whatever inso­lencies or violences they may think necessary to the content­ment of their present life, if they do not look for an after-reckon­ing: but they might well say, Let us eat and drink, for to morrow we shall dye, and rather contemn a mi­serable life, than omit any means for the bettering of it. He that sets light by his own life, is Master of another mans, saith Seneca. And we know the form of endictments in our own law for any crime, is, such a one not having the fear of God before his eyes, did wickedly, &c. com­mit such an act. And Abraham thought when he was in Gerar that they would not stick at any the vilest action, because as he suppo­sed [Page 132] the Fear of God was not in that place Gen. 20.10. ‘So we find the Atheist in Lucretius Lib. 1. complaining of his being over­aw'd by the suspition which he had of an eternal punishment af­ter this life; if he could have been assured that there should be no life after this, or that then there should be an end of Mens sufferings, he could easily laugh at Religion, and despise the threatnings of their Vates. But, seeing he knew not the nature of the Soul, whether it was propa­gated with the body, or infused, whether it did dye with the Bo­dy, or were cast into the Stygian Lake, he could not free himself from the fears of an eternal mi­sery after Death.’ But I will come more particularly to shew how Religion doth contribute to the happinesse and welfare of the Societies of Men, setting the boun­daries of every ones Duty, prescri­bing to all from the highest to the lowest, telling the great ones of the World, that they which rule [Page 133]over men, must be just, ruling in the fear of God, whose Kingdom is o­ver all, who rules in the Kingdoms of men, and gives them to whom­soever he will, and he makes them his Ministers, not to be terrors to good works, but to evil. To be Fathers to the poor, and to search out the cause which they know not, to break the jaws of the wicked, and pluck the spoil out of their teeth. In­feriors are thereby likewise instru­cted to submit themselves to their su­periors, to give them due honour and tribute, to be Subject for Conscience sake, which is the best foundation of disloyalty and fidelity. As Constantius would say, those that would not be true to God, would not be true to him. If any shall here say, Quid verba audiam? We have found the contrary true, and have oft seen Religion made a Cloak to palliate Sedition and Rebellion. I might answer by an Antistrophe retorting the objection. It seems, Religion is good in it self, because it is made use of to palliate that which is evil: Men do not counter­feit [Page 134]ordinary stones, or Iron, but Gold and Pearls, as I have already upon occasion observed. If Satan be transformed into an Angel of Light, what wonder if his Ministers be sometimes transformed into the Servants of God. I may again say with Tertullian, Si accusasse sat est, quis erit innocens? None can maintain their innocency, if upon a bare accusation they shall be con­demned, without a fair hearing. Not Christ himself. John. 19.12. Nor his followers. Acts 17.7. This odious crimination hath been used in several Ages, as the most effectu­al means to subject Christians to the displeasure of Princes, and to popular hatred, which they had some pretence for in those times, when the Emperors enjoyned such things by their authority as Chri­stians did justly scruple, which oc­casioned that wicked policy of Ju­lian, (that he might avoid the im­putation of persecution, which he saw was grown odious) to set the Heathen Idols by the Emperors statue, that while they refused to [Page 135]give Religious honour to the one, they might be accused of denying civil respect to the other.

Let us now descend to consider the aspect that Religion hath upon fellow Citizens or Subjects, or how it conduceth to the mutual benefit and advantage of them. And first, let us consider what an influence that general rule of Christ, Mat. 7.12. would have upon all Man­kind to bring back again the Golden Age, if when we have to do with others, we would put our selves into their condition, and consider how we should desire to be dealt with in such a case: How gently and tenderly would superi­ors carry themselves towards their inferiors? and with how much re­spect and observance would inferi­ors carry themselves to their supe­riors? the Rich would not with­hold from the poor, when he had wherewith to relieve him, and sup­ply his wants, but would bring upon himself the blessing of him who is ready to perish, and make the heart of the peor to rejoyce and sing. The [Page 136]poor would not by his idlenesse be unnecessarily burdensom to the Rich, or commit rapes upon his charity, but would labour diligent­ly with his hands, and abate the allowance which men ordinarily give to their lusts, that so he might be in a capacity rather to give, than to receive. The lender would not take advantage of the necessity of the borrower, nor the borrow­er ingratefully defraud the lender; the seller would not deceive or o­ver reach the buyer, nor the buyer undervalue the goods of the sel­ler. Consider further, how Christ more particularly requires that we should be like God in goodnesse, doing good to all, forgiving inju­ries, and making their condition our own, ready to be [...], for each other (as Ignatius oft speaks) laying down our lives for our bre­thren, dwelling in Love, which works no ill to her neighbor, envies not, vaunts not it self, is not puffed up, behaves not it self unseemingly, seeks not her own, is not easily provoked, thinks no evil, rejoyceth not in iniquity, but in [Page 137]the truth, bears all things, believes all things, hopes all things, suffers all things. If such commands of Christ were observed, Men might beat their swords into Plow-shares, their Spears into pruning hooks, there would be no leading into Captivity, no complaining in our Streets, no vexatious [...], no groaning of the oppressed, no ex­tremity of poverty, or want to put Men upon violence, private inju­ries, publick sedition. If men would according to the command of Christ, obey their teachers, prove all things, hold fast that which is good, prefer others in honour before themselves, not thinking of themselves above what is meet, not being wise in their own eyes, but humbly enquire after truth, suspecting their own judgement, following after those things which make for peace and edification, studying to be quiet, letting their moderation be made known to all Men. And if those that are Teachers and Rulers in the Church would not Lord it o­ver [Page 138]the heritage of God, but be gentle towards them, as a Nurse to her Children, not seeking theirs but them, doing all things for their edifying; we should soon see an end of divisions and Schisms, and separations in the Church. If any here object that I fancy a Church of Catharists, and such pu­rity and holinesse in Men, as is not to be expected in this World; I an­swer, I speak of what is rather to be desired than hoped for, and what re­ligion would do towards the hap­pinesse of Mankind, were the rules of it duely observed, and would Men be faithful to the principles of it, which is sufficient to this A­pology, which I here make against such as would reproach it, and bring it into disgrace in the world, and to prove that the more Reli­gion flourisheth in any Nation, the happier it is, and the better order­ed, and that we may conclude with the Tragedian. Where mo­desty, righteousnesse, holinesse, piety and faithfulnesse are neglected, that Kingdom cannot long stand, and if [Page 139]any think this would do well in­deed, if all would agree to do thus. I answer, the neglect of others doth not discharge us from our duty, we owe it to God, though Men should not deserve it, or re­quite it with a reciprocal care of Justice and equity. And further, it is a great advantage for raising our honour, when others neglect their duty. Sometimes singularity is the only means to get a name, as the Satyrist could say,

There is yet another way, where­by good men do promote the weal-publick, and that is by the e­ducation of children, which in well governed Common-Wealths there hath alwayes been a special care taken for. Those are counted good Common-wealths-men that build and plant such things as the Com­mon-wealth may be the better for, and enjoy the furit of when [Page 140]they are dead and gone. But those that stock the Common­wealth with Plants of righteous­ness, which may in future times bring forth the fruits of Justice and equity, do more promote the pub­lick good, and those who let go Foxes and Wolves are not more worthy of punishment, than such as bring up Children in a Com­mon-Wealth, which through their fault and neglect of good educati­on, are addicted to nothing but idleness and luxury, and as Mid­wives form and fashion the head while the bones are tender, so Pa­rents should fashion their Chil­drens minds, and form their man­ners while they are tender and plyant, which if then neglected, do very hardly afterwards yield to Discipline Ecclesiastical or Civil. Thus far I have shewed how God­linesse doth promote the good of a Nation in a way of natural causali­ty. There is yet another way whereby it doth conduce thereto, and that is by a moral causality: God delivering often the Island of the in­nocent, [Page 141]which is delivered by the pure­nesse of his hands. Job. 22. 30. These are as the Trees in a Cawsey, which having life and substance in them, though sometimes they cast their leaves, do keep it from going to ruine and mouldering away, to which the Prophet is supposed to allude. Isa. 6.13. I know Ahab look­ed upon the good Prophet as the troubler of Israel, who indeed was as the Chariot and Horsemen thereof for its security and defence. And he justly retorted that crimination upon Ahab himself. So in the pri­mitive times, if there were War, Earthquakes, plague, inundations, the poor Christians must to the Li­ons, as if they were the cause of it. When Aurelius upon experience found that they prevailed more by their prayers for the good of the Empire, than others could by prayers and arms, so that he desi­red the Senate to cease their per­secution against them, lest they should turn those spiritual wea­pons against the Empire, the ef­fects of which he had found in such [Page 142]an eminent instance, and that they might pray for the good of the Em­pire. As Darius defired that the Jews might offer sacrifice of sweet savors unto the God of Heaven, and pray for the Life of the King, and of his Sons. Ezra. 6.10. Upon the same ground Justinian (as we may see Constit. 6. ad Epiphanium) took such care for the establishing of the true Religion, and for the obser­vation of those sacred Rules which were given by the Apostles as that which would conduce much to the happinesse of the Empire, and es­pecially for the setling of a pious Ministry, by whose prayers he ho­ped for so great blessings upon himself and his Government. And a wise and great Prince in our own memory doth not only acknow­ledge that natural influence which Religion hath upon the obedience of Subjects (whereof I have alittle before spoken) who himself doth best expresse his own sence of it. It is no wonder (saith he) if Men not fearing God, should not honour their King. They will easily contemn [Page 143]such shaddows of God, who reverence not that supream and adorable Ma­jesty, in comparison of whom all the Glory of Men and Angels is but ob­scurity, but as knowing also how far it doth conduce morally to the happinesse of a Nation, gives it in charge to his Son (his Majesty now reigning in England) to begin and end with God, and alwayes to keep up solid Piety, and those fundamen­tal truths, which mend both the hearts and lives of Men, it being not only the Glory of Princes to advance Gods Glory, but the means to make them prosperous, and keep them from being miserable. Whereupon his Ma­jesty as remembring such pious words and counsels of His Royal Father, did at his first restoration expresse his just displeasure against such, as pretending a great zeal to his Cause and Service, did not on­ly discredit it by the licence of their lives and manners; but ha­zard the driving away those ap­proaching mercies, which they should rather have acknowledged in their several stations, with cir­cumspection, [Page 144]integrity, and refor­mation in their lives. It is ordi­narily said, ‘—Delirant Reges plectuntur Achivi.’

But it is true on the other hand also, that Rulers are punished for the sins of the People. 1 Sam. 12.25. God ordering it so in his wise and righteous Providence; not on­ly as they partake many times in each others sins, but as they have a joynt interest, so as one suffers in the sufferings of another. I re­member Machiavel (who was ne­ver thought to be over-precise, or to be troubled with a bogling conscience) complains of it in his Common-wealth, as that which he feared would be the ruine of Italy, ‘that wickednesse did so much a­bound, and that there was such a decay of Religion amongst them, and they were so far de­generated from the purity of the Primitive times, that they had reason to expect the ven­geance of God upon them. Whereupon he shews how neces­sary it is for Princes to have a [Page 145]special care for the preservation of the purity of Religion,’ which I am sure is an innocent policy, and the wisest maxim which he layes down: for besides, that the Church hath alwayes been a bur­densom stone, which hath broken in pieces all that have burdened them­selves with it, Zach. 12.13. Whilst Righteousnesse doth exalt a Nation, Prov. 14.34. Wickednesse (like the talent of lead in the Ephah, Zach. 5.8.) sinks it down. We know ten righteous persons would have sa­ved a Sodom, and God would do nothing against it, whilst there was one in it. And if God did not for the sake of such, many times spare Nations, and shew them some pe­culiar favour, there had been no ground for that which he himself hath pronounced of them, that they are such, of whom the World is not worthy.

SECT. XIV. An enquiry into the causes, why Religion is so much neg­lected. The remoter causes the corruption of Mans na­ture, the malice and power of the Devil, the nearer cause, the prevalenccy of sence against Faith and rea­son, which is removed by shewing in how many in stan­ces of our Lives, we do by reason correct the errors of sense.

HE that shall read what I have hitherto written, and ob­serve the general practice of the World, will perhaps wonder, that if these things be so, Men should no better understand their own interest, but generally neglect this which is pretended to conduce so much to the making of the World happy, & what I have said, though it [Page 147]may seem to some to have some shew, of probability, will hardly obtain belief, but lye under some suspition, like the honest projects of some well-wisher to the publick good, which never obtained so much credit as to be reduced to tryal. Wherefore I shall a little enquire after the causes of that ungodlinesse and prophanenesse, that so generally reigns in the World. And first, we know the Scripture hath oft taught us that the nature of Man is so corrupted by that which is called Original Sin, That the imaginations of the thoughts of his heart are only evil, and that continually, his heart despe­rately wicked and deceitful above all things; his understanding so dar­kened that he is alienated from the life of God, through the ignorance that is in him: filled withall unrigh­teousness; fleshly lusts, warring against the Soul, and prevailing in our mem­bers to bring forth fruit unto Death. The Wisdom of the flesh is enmity a­gainst God, so that man is wise to do evil, but he hath no knowledge to do [Page 148]good. Now experience doth more confirm us in the belief of this, than a thousand Arguments. A­gain, we oft read of the enmity of the Devil against Mankind, and though his power be not much dis­cerned by many, yet it is like the influence of Coelestial Bodies (Sun Moon and Stars) upon these sub­lunary things, powerful and ef­fectual, though not discerned but in the effects: hence we read of his working effectually in the hearts of the Children of disobedience: of men being taken captive of him at his pleasure: of the strength of delusion: of his going about like a roaring Lion: of wrestling with principalities and powers: and resisting the Devil sted­fast in the Faith. He that should have seen the Poor Man cured by Christ, offering violence to him­self, and casting himself some­times into the fire, sometimes into the water, would have easily con­cluded that he was acted by some evil spirit to such things as were destructive to his own nature: so to see men sin against their own souls, [Page 149]and run such desperate hazards a­gainst their own interest, is a clear argument that they are acted by some other nature, which seeks their ruine and destruction. Now these may be remote causes of the prevalency of that Atheism, which we see and lament in the World, but yet there must be some nearer causes searched out; for (unlesse it be in some secret Sympathies and Antipathies) Man doth ordinarily act according to reason, that is, what is either really so, or seems so to him, and there must be some ratio motiva to elicite, or draw forth the acts of his will. The Grace of God is powerful in good acti­ons, yet it works congruously to our natures, moving by the means of some rational arguments and principles: so the efficacy of the Devil is very great in evil actions; yet he makes use for the most part of moral arguments, though he had such a hand in Judas, his Treason, and Annanias his cosenage, as that he is said to put these things into their hearts, yet, by the whole tenor of [Page 150]their story, we find that there were some moral motives he made use of, and that it was covetous­ness that did more, immediately sway in these sins. Now (it seems) one main reason of Mens Atheism, which is more near and immedi­ate, is the prevalency of sense, as there are some actions, which do prevent the reasonings of the mind, which we call actiones homi­nis, but not humanae, which indeed are actions of Men, but not humane actions, proceeding from the essen­tial principle of man, objects coming to the sense, before they can have access to the understand­ing; the spirits move disorderly till the understanding taking cog­nizance of the matter, do rectifie such motions of the spirits: as in a sudden noise or unexpected sight, the senses as the Centinels take the first alarm; but as soon as the news is carryed to the understanding, as the main guard or principal offi­cer, and found to be of no dange­rous consequence, this sudden commotion is allayed: so in more [Page 151]important passages of our lives, sense makes many disorderly sal­lies and motions, without taking counsel of the understanding, and objects do make very deep im­pressions upon them; and the Scri­pture doth take notice how much we are led by sense in this frail state, wherein we are so as we may all say with the Propher, Law. 3.51. Our eye affects our heart, this is the foundation of the Apostles ar­gument, 1 John 4.20. He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? We have a thousand times more reason to love God, than to love our Brother, consi­dering the perfections and excel­lencies that are in God, to render him amiable, and the obligations which we are under, to him who hath done more ten thousand times for us than all the friends which we have in the World; but whatever reason there may be in the thing it self, the Apostle argues according to our poor capacity, & the access that things have to us, [Page 152]and doth clearly suppose that things which have accesse to out senses, are more effectual for mo­ving our affections, than such things as are only the object of faith. So though we hear of an in­finite Majesty that created and sustains our selves, and all other finite beings, who seeth all our actions, and will one day call us to an account for them; and like­wise of an eternal weight of glory, made up of things, which eye hath not seen, nor ear heard, nor ever en­tred into the heart of Man to con­ceive: these things do not move us, because they are far out of our sight, and the things of the World which are nearer to our senses, and are the immediate ob­jects of them, pleasing the tast, de­lighting the smell, tickling and flattering the Ear, dazling the eyes, have more prevalency upon us.

But yet, upon examination we shall find this is not sufficient to prevail against those important considerations, which I have al­ready [Page 153]proposed, nor to leave man­kind excusable for abandoning himself to the pleasures of this life, so as to neglect those better things which are propounded as the re­ward of holiness. Let us but quit our selves like men, and exercise those common principles of rea­son, which we exercise in other affairs of our lives, and though we cannot perhaps thereby silence the clamors of sence, yet we may confute them, and reject them. Do we not ordinarily see men correct the errors of sense by reason? Do we not see them part with their blood, to prevent the inconvenien­cy of a disease? which for the most part they do believe or suspect, not upon the evident demonstrations (but probable conjectures) of a Physician, or at best by their own reason. Do not men endure the cutting off of a member to save the body, and lengthen out a misera­ble life for some days or years? Do not men drink the most unpleasing potions for the recovery of their health, or repairing their decayed [Page 154]strength? Do not men cast their seed into the earth, in hopes of receiving the increase of it? Doth not the Merchant send away his goods, in hope to receive others for them, which may bring him some gain and advantage? And what is all this, to denying ungod­liness and worldly lusts? denying our selves the pleasure of sin, for the pleasure of Heaven? yea, do we not see men ordinarily binding their Sons to some Apprenticeship, for many years, that so they may learn a Trade to maintain them­selves in some repute in the world, when they shall come to years? rather than let them live in idle­nesse and pleasure, giving up them­selves to childish sports and vani­ties, when they are young, which would afterwards expose them to poverty and contempt. And he is accounted a cruel and unjust Fa­ther; that will not thus love his Child, with such a prudent seve­rity, rather than undo him by a foolish indulgence; yet, how wide a difference is there in these cases? [Page 155]And how far doth this fall short of expressing the unreasonableness of such as will rather enjoy present pleasures, than prepare for future happinesse? A Child is bound to an Apprenticeship, and he perhaps dies before his time be out, and so all his labour and charge is lost, or he doth not live seven years a Free­man after he hath lived seven years in a hard service. But he that gives up himself to the service of Christ, let it be imagined to be as hard as some mens prejudice per­swades them, the sooner he dyes, the sooner his service is ended, and though he dye never so soon, he loseth not his Freedom, but is made a Citizen of Heaven, and once entred there, he never dyes but doth for ever reap the fruit of his labours. Do we not give twenty times as much for the Fee-simple (as they speak) of an E­state as it will bring us in one year? and according to the same rule, were we sure to enjoy the pleasures of sin twenty years, and could imagine them to be equal to [Page 156]the joyes of Heaven, yet we should quit them for those everlasting pleasures, which we should enjoy for ever our selves; and not only for some Ages, as we hope to do Estates on Earth, not in our selves, but only in our posterity. Further yet, we see it is in vain to lay a snare in the sight of any Bird. Prov. 1.17. they will not come into the Net to feed, if they perceive it, or swal­low the bait, when they see the hook: yet foolish men do venture on Hell, which they are told will certainly be the wages of sin, and will enjoy the present pleasures of it, though they have all the assu­rance that a man can have of any thing which he sees not with his eyes, that it will cost him his life, and that his Soul must rue for ever in Hell. God indeed doth not ma­nifest himself to us ordinarily here, nor take us up as he did Paul into the third Heavens, to shew us the Glory thereof, but he will have us to exercise faith here, and to take his word, which he hath so fully confirmed to us, that we may as [Page 157]certainly trust to it, as if we had the clearest evidence in the world. The Husband-man casts his seed into the ground without any fear or suspition of losing, having been confirmed by many experiments in the hope of receiving it again with increase; but a thousand ex­periments will not so fully per­swade, as a divine testimony con­firmed by Covenants, Oaths and Seals, (the ordinary wayes of con­firmation amongst men) so that a Divine faith, founded upon the word of God, is as the substance of things hoped for, which are but fu­ture, and makes them as it were really subsist, and is the evidence of things not seen, confirming them to us, and as fully perswading us of them, though they are not obvi­ous to the sense, as any Philoso­phical demonstration can confirm any truth, so that notwithstanding the Apostle owns sence to be a great means to move affections in this frail state wherein we are, yet faith serves believers for a suffici­ent foundation of love and de­light, [Page 158] Though they see not Jesus Christ, they love him, and rejoyce in him with joy unspeakable and full of Glory. 1 Pet. 1.7. We are short sighted, and cannot see a far off. 2 Pet. 1.9. but faith as a perspe­ctive brings things nearer to us, that we may judge of them as re­ally present. Let not our senses therefore usurp authority over Faith and Reason, but lot Faith and Reason have their perfect work, let not the Men of the World be wiser in their Generation than Children of light, let us not be wiser in the things of the World, than in the things of Heaven. We chuse not the fairest of things, (for the most part) but such as are more serviceable and durable, nor the sweetest, but that which is wholsom and nourishing, we chuse not the cleanest or pleasantest way, but that which leads to the place which we are going to. So let us judge of things, not according as they present themselves to our sen­ses, but as they have a real intrin­sick worth to commend themselves [Page 159]to our judgments, and let us not judge of things according to their suitablenesse to our present fan­cies, but as they conduce to our abiding good, measuring every thing not by Time, but by Eternity.

SECT. XV. Inconsideratenesse, another great cause of Atheism, a­gainst which the best reme­dies are a serious apprehen­sion of the great moment, and importance of spiritual things, frequent reading and hearing the word of God, Christian communion and conference about matters of Religion, mutual admoni­tion. The prevalency of evil customs and habits, the folly of deferring repentance.

ANother chief reason of that Atheism, which abounds so [Page 160]much in the World is, inconside­ratenesse, the most important truths do not affect us any longer than we consider them. The Platonists ob­served this who made knowledge no­thing but remembrance, or an actual consideration of that which Man knows, not reckoning that to be knowledge which lyes dead in the habit, and doth not at all affect the Soul. And we find that the Scripture layes much weight upon this consideration or remembrance, yea, as much as Mans salvation comes to. We may observe, Isa. 1.3. There is an Epimone, wherein the Prophet layes the sin of Israel upon this, that they did not consider. So 1 Kings 8.47. We may observe af­fliction brings men to bethink themselves, that brings them to repentance, and repentance is a means to obtain pardon; and we find by experience, that when Men are by sicknesse brought to a seri­ous weighing of matters, they are easily perswaded to make good promises and resolutions, which when their minds are afterwards [Page 161](by the pleasures of the World) diverted from the thoughts of, they turn to their former course; yea, we see many times that Men are so ingenuous as to yield to re­proofs, and to condemn them­selves and their own wayes, when they are admonished of them, as if they stood in need of no more, but to be put in mind of such things as they have in their own hearts, and only to have consci­ence awakened, and we find Ezek, 18.14.28. that the turning away of a wicked man, from the evil of his wayes, depends chiefly upon con­sideration. I have already shewed that the Devil is the remote cause of that wickednesse and prophane­ness, which abounds in the World; yet, he useth this as the great means to draw Men from God, to divert their minds from the thoughts of such things, as may have an influence upon their affecti­ons and actions to make a change in them, as we see plainly in the Parable of the Sower. Luk. 8.12. Men hear the word, then comes the Devil [Page 162]and takes it away out of their hearts, lest they should believe and be saved. First, we find by experience that M [...]n are oft seriously affected with those things, that they hear while they are lively represented to their minds, and pressed seriously upon their consciences, presently we ob­serve that their thoughts are quite taken off from those things, and (like water which hath been warmed) they return to their old temper again. We see here Christ himself assigns the cause of it, it is the Devil that doth this, where it is supposed that he hath power to do it, though we are not so easily able to understand how he doth it, un­lesse it be by propounding other objects to us. We see here his de­sign in it discovered, which is to hinder their believing, and conse­quently their Salvation, which we find by sad experience to be the woful consequent of this his ma­lice. Now the most effectual re­medy against this inconsideratenesse, would be a serious apprehension of the great moment and concern­ment [Page 163]of these things. It is the means which Moses prescribes to the Israelites, Deut. 32.47. for set­ting their hearts to those things, which he testified to them. It is not a vain thing for you (saith he) it is your life, and by those things you shall prolong your dayes. It is a rule of Prudence which prevails throughout, that we should look to the main chance, and not neglect the important affairs of our life. The Husbandman sorgets many petty businesses, but he never forgets to Plow and sow. He would be ac­counted a mad man that should go to the Market and buy trifles and toyes for his children, and forget to buy them bread. A Traytor will not forget to sue out his pardon, or a Man that hath a suit for his whole Estate, forget to produce his evi­dences, and prepare his answer a­gainst the Term. This is our case, we are condemned already in law, John 3.18. that is in force against us, we know not how soon we shall be setched to execution. If a Man did but apprehend the danger he is [Page 164]in continually, while he is a wick­ed man, and in an unregenerate condition, standing continually upon the pits brink, and ready to fall in, it would surely awake him out of his security, and prevent his sleep, till he should have some hope of his pardon, or the thoughts of the infinite advantage that true Godliness brings with it, would make him continually apply his heart to it. The abundance of the Rich, suffers him not to sleep; by rea­son of his care and solicitude for the keeping of it, and we have more cause a thousand times to be sollicitous in this case, lest a pro­mise and possibility being left us of entring into such a rest, we should by any means fall short of it. The ordi­nances of the Gospel, the reading of the Word, the Communion of the Saints are prescribed by God, as a further remedy of this evil. Heb. 3.13. Daily mutual exhortation is commended as a means to pre­vent the hardening of our hearts through the deceitfulness of sin, which the more it is indulged, the [Page 165]more it insinuates, and prevails upon us. Mens knowledge makes not the Word of God less useful to them; therefore it is a vain igno­rant thing for Men to neglect it, upon pretence of knowing as much as their Teachers: though the Saints to whom Peter writes, were instructed and established in the truth, yet he thinks it necessary to write those things to them, 2 Pet. 1.12. to put them in remembrance, and thereby to stir up their pure minds. Cap. 3.1. The words of the wise being not only as nails to fasten, that Christians may be established, but as goads to excite, that so they may not grow negligent, Eccl. 12.11. and the work of Ministers lies more in awakening the conscience, and quickening the affections, than informing the Judgement, and there are few men that live where the sound of the Gospel comes, but know, that which duely im­proved, would make a considera­ble change in their lives, and I think it might be of singular use in a Christian life, for those that have [Page 166]near Relations (if such as are prudent and faithful) or those that have friends which are to them as their own Souls, if they live toge­ther, and have opportunity to know well each others conversati­on, seriously to oblige themselves to each other, if they observe any thing in each others lives, or car­riages which is unbecoming their profession, to take the first opportu­nity (with all Christian meekness and privacy) to tell them of it, how they spake such a thing unad­visedly, did this thing unseemly, exceeded in the other thing. I know it is a duty of zeal and cha­rity, which all Christians owe to each other, but those have the best opportunity for it, who have daily intimate conversation with others, and advantage for obser­ving the whole procedure of their lives. And this which I have now been speaking of doth likewise make that gracious Christian com­munication, which the Gospel re­quires more necessary. And for this cause God did not only re­quire [Page 167]it of the Jews, but further enjoyns them the use of their Phy­lacteries, and the writing, the most important Periods of the Law, up­on their Gates and Posts, that so the things which did so nearly con­cern them, might be continually sounding in their ears, and repre­sented before their eyes. I might assign further, some other causes and cures of mens Atheism and wickednesse, as the corruption of mans nature doth strongly incline a man to evil, so Regeneration is that which doth change their na­tures, and dispose them to holiness; but there are many acts of mora­lity, which conduce to Mens pre­sent advantage, (both in a perso­nal and a relative capacity) to which regeneration is not abso­lutely necessary, and I have al­ready spoken something of it, Sect. 7. therefore I shall say no more of it in this place. Concerning the praevalency of evil habits, and cu­stoms, and the prejudice that doth thereby arise against holiness, as also concerning the advantage [Page 168]that one who is a Christian indeed, (and hath experience of spiritual comforts, and the sweetnesse of the duties of Religion) hath above one that is only outwardly a Christian, and doth duties only as a task, I have elsewhere spoken somewhat also, and so supersede from any further consideration of them. I confess, I think the putting off, and procrastinating of repentance, de­tains many in the snares of Satan: but the former part of my dis­course doth wholly militate a­gainst this folly of men, and de­prive them of all such pretence in that, (besides the imprudence and extream madnesse of putting off that which we know not whether we shall ever have opportunity for, and leaving a matter of such importance, as our eternal Salva­tion at uncertainties) the advan­tages which Men have by obser­ving the precepts of the Gospel, e­ven in this life, do require our most speedy applying our selves to the observance of them, and argue the deferring of our repentance of [Page 169]the greatest folly, and all that have been brought thereto, (especially in their old age) have been ready with Austin to complain, that they have known God too late, & repented that they did no sooner exchange the pleasures of sin, for the joy and peace which is in believing.

SECT. XVI. Objections, from differences in Religi­on answered, though we could not be fully assured that the Christian Religion is true, yet it would be our wisdom to observe the Rules and Precepts of it. The proofs which some have of the truth of Christian Religion, clearer than those which some desire to have, & clearer than any produced for the truth of any other Religion. Objections from the improbability and seeming contra­diction of many things in Scripture answered. Notwithstanding the difference amongst Christians, all of them are agreed, in so much as may serve for the well ordering of our conversations.

THere are some yet that (be­ing willing to find any pre­tence [Page 170]for palliating their sin) will ask how we shall find out the true Religion, amidst so many differen­ces as there are amongst men about it. When we see men agreed and come to some accord, about mat­ters of Religion we will consider of the whole businesse. Now to such I answer, that if their doubt be con­cerning the Christian Religion, whe­ther that be the only true amongst those which are professed in the world. First, the esteem which it hath obtained in the World, and the re­verence wherewith it hath been re­ceived in all places, to which the knowledge of it hath come, may challenge from any wise man the most serious weighing of what is offered for the proof of it, which I will not here stand to sum up, but will only say, (and that with much confidence) that whosoever shall but seriously peruse what hath been written in several Ages, for evincing the truth of it, will (see at least) so much probability for the truth of it, and so much reasona­blenesse and equity in the precepts of it, that they will account it [Page 171]madnesse in any to run the hazard of losing that reward, which it pro­pounds, or suffering the punish­ment which it threatens to the de­spisers of it, rather than submit to a Law so holy, so just, so good. Let us suppose it, many prove false, yet, what would Men lose thereby? indeed they would lose their fu­ture reward, but they would have the present advantage of it, for (as Chrysostom truly says, [...] Scil. [...]. The way of sin is more difficult than the way of holinesse. And I cannot but here subjoyn the saying of a Learned Man, on Mat. 11.29. Precepta Christi, talia sunt ut si par ponatur consuetudo unius hominis ad reciè vi­vendum, alterius ad flagitia, non dubie multo dulcior sit futura vita quaesecundum virtutem est, gravissima enim tributa pendunt qui ambitioni, qui avaritiae, qui libidini serviunt: that is, ‘Suppose several Men e­qually accustomed to a sinful, and a Holy life, and the way of Vertue and Piety shall be found to be much more pleasant, and [Page 172]those that are Vassals to ambi­tion, Covetousness, sensuality will find the tribute heavy, which they pay to such Tyrants.’ So that as those who search into the secrets of nature to find out the Philosophers Stone, though they attain not their end, yet find out many secrets and experiments, which may be pleasing and useful: in like manner, those who seek e­ternal happiness in the Gospel, though it should be supposed that they may miss of it, yet they shall find such real advantage by the observation of those precepts, that are there given, that their labour would not be in vain, but they would be sufficiently recompenced for it. But now suppose, the things therein delivered, should prove true, what a woful case would those be in, which should be found to be neglecters of it? what a dread­ful thing would it be for them to fall into the hands of the living God? and you that think good to sus­pend your belief of the truth of the Gospel, that so you may without [Page 173]disturbance enjoy the pleasures of sin, and prevent the clamors of an unquiet accusing Conscience. Gird up your loyns like Men, and tell me, (I beseech you) do the arguments which you have against the truth of Christian Religion, as far exceed in probability, those which are alledged for the proof of it, as the Glory which it pro­pounds (as the reward of holi­nesse) exceeds the pleasures of sin, (supposing that pleasure in it which you imagine) or as far as the torments threatned, as the wages of sin exceed the utmost se­verity that men can be imagined to submit themselves to, in obedi­ence to the Gospel? yea, let men but act congruously, and allow as much in matters of Religion, as in other instances of their lives, and we shall find that, as the Christians of old argued against the Heathens, that they believed many things in Philosophy, and humane learning, upon lesse evidence than what was offered for the proof of Christiani­ty: so men do make much greater [Page 174]adventures upon more improbable grounds than any they can be ima­gined to make by conforming themselves to the Rules of the Gospel, upon the grounds laid down for confirmation of it. And if men were as suspicious and wary in other things as these Scepticks; in matters of Religion, they must not eat, lest through the malice or negligence of some, there should be poyson mingled with their meat; they must not go into an house, lest it should fall upon their heads; they must not o­bey any commands of their Prin­ces, unless they should come and deliver them in expresse words to themselves, because some might possibly counterfeit their hands and seals; yea, it is most evident, that they must forbear so many things, that they would not be sit for converse with men, but would quite overthrow human Society. Let me go a little further, I desire (in good earnest) to know of Men, what evidence they re­quire to perswade them of the [Page 175]truth of Christian Religion, and it may be what they have already will be found more convincing. Some may fancy a voice from Hea­ven would satisfie them. I an­swer, they have already a more sure word of Prophecy. 2 Pet. 1.19. They think perhaps if one should come from the other World, of their former acquaintance, and tell them what is done there, they should believe; but he that doth not believe the Scriptures, will not believe though one should a­rise from the dead. Luk. 16.31. Nei­ther do I beg the question, in al­ledging these things from Scri­pture, grounding them wholly on its authority, but assert them bold­ly as theorems, which are demon­strable by reason, being assured that there might be more objected against such kind of evidence, than is to be objected against that which is brought in the Scriptures. For tell me, I beseech you, in case there should be such a voice from Heaven, might we not as easily sus­pect that our senses might be de­ceived, [Page 176]or that it might be form­ed in the air by some spirit, as sus­pect that we should be imposed up­on, by the Prophets who wrought so many miracles, for the confir­mation of their mission from God, which so plainly fore-told many things to be accomplished after many Ages, which could not be foreseen in their causes, that were holy men, and such as could not be imagined to have a design to deceive, especially the things which they delivered, being such as ex­posed them to danger and trouble and were not likely to bring them any advantage in the World. Or should Moses, or one of the Pro­phets, or Apostles arise from the dead & tell us, they did indeed live here upon the earth in such times, and preach such Doctrine, and work such miracles; yea, and they have found since their Death, that those things which they Pro­phecyed, or Preached, are true, they see those who obeyed their word triumphing in Heaven, and those who contemned it, torment­ed [Page 177]in Hell: might we not as easily suspect that this might be some Spirit, which appeared in their shape to delude us, as that the Jews who are Enemies to the Christian Religion, should devise a writing and disperse it abroad in the World, which should so plain­ly confirm the Christian Religion as the Old Testament doth, which is at this day owned among the Jews, or that those Antient Writers should conspire together, to deceive the World, in recording the same things, which we find in Scripture, or that the Scriptures should be translated into so many languages, and dispersed all the World over, so soon after the A­postles times, and none be so false to the divulgers of it, or so true to the World, as to give notice of it, if it were a forgery, or that these things should be recorded in the Roman Registers, and the acts of their Senate to which Tertullian durst appeal, if there had been no such thing? This one thing would I learn, should one come to us, as [Page 178]from the dead in the likenesse of Alexander, Caesar, William the Conqueror, Wickliff, Luther, Cal­vin, and tell us in sober sadnesse that they were such a one, that lived in such a time, did such things, Preached such Doctrine, whether should we believe such a Testimony sooner than the una­nimous consent of History concern­ing them, and those Books and Writings which are generally re­ceived as the works of such Men? If any shall say that Turks and Heathens are as confident of the truth of that Religion which they were brought up in, as we are of the truth of ours. I answer, they have not like ground for their con­fidence, as for the Heathens, what became of their Gods, their Ora­cles, when the Hebrew Child was born, and when the Gospel began to spread in the World? Com­pare the miracles wherewith o­ther Religions have been confirm­ed, with those wherewith the Gospel hath been confirmed, and see whether they be so many, so [Page 179]confessedly above the power of Nature or Art, so evidently, wrought in the sight of all, as those whereby the Christian Reli­gion hath been confirmed. What is the reason that the Turks admit no enquiry, or dispute about matters of Religion, but require an implicite Faith? Truth seeks no corners, error shuns the light. Ex­amine the Laws of Turks and Pagans whether there be that Puri­ty, Equity, Wisdom, consonancy to right reason, and the light of Nature, in them which is to be found in the Scriptures. Examine the ways and means by which they have been propagated, whether they have reached any further than their Swords have made way for them, whether the Weapons of their warfare were spiritual or car­nal: whereas the Gospel pre­vailed through the evidence and power of the Spirit against the pretended authority of the Jews, the Wisdom and learning of the Grecians, the power and force of the Romans, and Fishermen were [Page 180]too hard for Rabbies, Philosophers, Judges, Generals, Armies. If any ob­ject the improbability of some things delivered in Scripture, I shall only propound whether there be not some things which we are fully assured of, either by experi­ments, or Mathematical demonstrati­on, which to others seem as im­probable as any thing in the Scri­pture seems to us, and shall we not grant God to be as much wi­ser than our selves, as we are wiser than other Men, and suppose he could as easily convince us of those things which now seem impossible to us, as we can convince others of those things which they cannot at present believe? And if the seeming contradictions that are in Scripture be urged to weaken the authority of them, they are ra­ther an argument of the integrity and sincerity of the Penmen, and their leaving things so securely, which do not at first sight seem to accord with other Scriptures, shews clearly they had no Plot to deceive the World, otherwise they [Page 181]would have conspired to make their testimonies, agree in words more exactly; yet upon examina­tion of the matter, and consider­ing the several circumstances of time, place, Persons, scope, occa­sion, the several uses of the same word and phrase, the latitude which all Authors use in their wri­tings, the several places and Per­sons of the same name, the seve­ral names given to the same place or Person, the shortnesse of Scri­pture, History, and supplying in one place, what is wanting in a­nother, the attending rather to sence and substance, than to words and phrases in citing Scripture, we shall find that there is a very fair accord between those places which seem to be at the greatest variance, and if we cannot recon­cile all places, yet if we consider that we have by attending to such things as I have mentioned al­ready, composed so many seeming differences, we may conclude it is from our own ignorance, that we cannot compose the rest, and that [Page 182]there is yet somewhat else that we are ignorant of, which if we could find out, we might as easily re­concile the rest, which at present seem most irreconcilable, and it is obvious to every one how many difficulties and contradictions seem to be in every Science, while Men are but smatterers in it, which presently vanish as soon as they come more perfectly to understand it. But now if this objection be framed against the differences which are among Christians, which professe the Gospel, I will by the way observe this, that differences do most abound, where men (up­on serious apprehensions of the weight and importance of the matters of faith) do diligently apply themselves to understand themselves, the mysteries of the Gospel, and to see with their own eyes, being affraid to be deceived in matters of such moment, by de­pending upon the testimony of o­thers, and unwilling to lose their Souls and Heaven, and God, to save the labour of searching after [Page 183]truth, and in those Nations where I have had opportunity to be conversant, I have found most differences amongst them, which have been most addicted to Reli­gion, and most sollicitous about the condition of their souls, and most agreement amongst them, which have contented themselves to follow others by an implicit faith, without troubling them­selves much to search after truth, and where there hath been such a coldnesse and indifferency in matters of Religion, that all have quietly accorded together, as the Philosophers observe, that cold doth congregate Heteroge­neal things, or such things as are of different kinds, making them all to consist quietly toge­ther, which heat doth sever and seperate. So that I am almost ready to say with Luther, that I know not how to believe, that the Gospel hath been preached in a place, where I do not see errors and divisi­ons. And it is further observable as an argument of the general con­currence [Page 184]of all Christians, in the belief of the necessity, and excel­lency of an holy life, that setting aside some few, who (being them­selves Slaves to vile affections) have laid down some loose prin­ciples to patronize their own cor­rupt practises, and draw after them such as are laden with the like sinful lusts: men of all opini­ons and perswasions have earnestly pressed men to the greatest strict­nesse and accuratenesse in their conversations, and have served themselves at least of a shew of ho­linesse, as the most effectual means to induce men to a belief of their Doctrine. But to come nearer to the matter, let us leave men to sus­pend their belief a while of those things, which they see controverted, and where they find probable arguments alledged on the one side, and on the other, yet their objection holds not against such things, wherein all are a­greed, as are most of the precepts of the Gospel. That rule which was formerly mentioned, given by [Page 185]our Saviour, Mat. 7.12. is not on­ly allowed by all Christians, but by the very Heathens. Alexander Se­verus did so much esteem it, that he would have it written upon the Walls of his Palace. So many o­ther important truths, which are a sufficient Foundation, of the most strict and holy conversation are a­greed on amongst all, as Gods om­nisciency overseeing all our actions, a future judgement, wherein all must be sentenced according to their actions, insomuch that even Robbers, and such as conspire in wickednesse, and seem to bid de­fiance to Heaven, are self condem­ned, and witnesse for God against themselves, in obliging themselves to secresie and faithfulnesse to each other, by solemn oaths wherein they swear by the name of that God, whose commands they live in the open breach of, and so acknowledge him as a wit­nesse and spectator of their acti­ons, and one who will severely punish the contempt of his autho­rity, in the breach of such oaths. [Page 186]Many cannot agree indeed about methodizing their notions, and disposing them into such a systeme as that every part may agree, and that there may be an harmony in the whole. Some cannot agree a­bout the order and nature of Gods decrees, yet all believe that no de­cree doth excuse a Mans sin, or that any can pretend any benefit by their election, that have not some evidence of it in their sanctificati­on. Men differ in their notions about the cause of sin, yet on both sides they hold; that as the kind of fruit is not according to the root or stock, but according to the Graft or Cyon, out of which it immediately grows: so the speci­fication of actions depends not up­on any remote causes which may have an influence into them, but upon the will of him that is the immediate cause of them, and that there is nothing in the decrees of God, or the temptations of Satan, which will excuse the sinner, or quit him from guilt. Men are at variance about the extent of the ef­ficacy [Page 187]of Christs death, but agree that none shall have any saving benefit by it, but those that believe. Men differ about the Power of na­ture, and liberty of the will, but on both hands, own so much power as will leave men inexcusable, and may be a ground of our endea­vors, and so much necessity of Grace and Divine assistance, as may bring us upon our knees, and force us to our Prayers. Some dif­ference there is about Perseverance, but a consent in this, that he that doth not persevere in holiness shall never be saved. Some difference there is about the hand that works have in our justification, but all a­gree that they are necessary in those that are justified. Men vary in their opinions about the obligati­on of the Law, the nature of the Co­venant of Grace, Christian liberty, &c. but in this they consent, that the things required in the Law are necessary to be done, though not perfectly, yet sincerely as we can: that the Covenant of Grace is not so far absolute, that men may be [Page 188]saved without faith and holiness: that Christians are not to abuse their liberty, as an occasion to li­cenciousness. Now happy is he that condemns not himself in the things which he alloweth. In short, let us pray as if all depended wholly on Gods grace, without our endea­vors. Do good works, as if we were to be justified by them. Trust to Gods Grace, and mercy in Christ, as if we had done no works at all. Live as if there were no Gospel. Hope as if there were no Law. (I speak not in respect of the lowness and servileness of our principles, but in respect of the diligence of our en­deavours) Let us walk watchfully and cautiously, as if we feared fall­ing away; yet love God, and hope in him, as if we were certain to persevere. In short, (if I may take liberty to mention such names) let us pray like Calvinists, endeavour like Arminians, act like Legalists, hope like Antinomians; be Papists in our works, Protestants in our Faith. Let me again add, to prevent mistake and offence, I speak not of the prin­ciples [Page 189]of Mens actions, but the matter and substance of them: nor of what they do in Hypothesi, which come under such distinguishing names, but, of what such Mens principles do really (or at least are supposed by others to) lead them to. Finally, whereto we have already attained, let us walk by the same rule, let us mind the same things.