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Christian Monitor
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Genre
Doctrinal Treatise
Date
1686
Full Title
The Christian Monitor, Containing an Earnest Exhortation to an Holy Life. With some Directions in order thereto. Written in a plain and easie Style, for all sorts of People.
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Wing R347
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The original format is sexto/octavo.
The original contains contains elements such as italics,
THE Christian Monitor, &c.
CHAP. I.
CHAP. I.
An Exhortation to an Holy Life, with Motives thereto.
An Exhortation to an Holy Life, with Motives thereto.
IT's very sad to consider, not only how few Nations
there are in the World which profess
Christianity, but also of those who do profess
it, how few there are comparatively that live
according to their Profession. Wherefore it
well beseems all Christs faithful servants, especially the
Ministers of his Gospel, to use their utmost endeavours,
by Life and Doctrine, by publick and private
Exhortations, by preaching and writing, and by all
the ways they are capable, to promote true Piety
and Holiness amongst all sorts of Men, whether high
or low, rich or poor, without which no Man can
be happy, either in this World, or that to come.
And though I well know that, thanks be to God,
we abound with multitudes of excellent Books written
to this end; yet are not such short Instructions as
these that follow to be condemned as useless, since
they will, it's like, be more generally dispersed, and
that amongst the very meanest of the People, and
may more easily be read and remembred by such as
have neither time to read large Books, nor Money to
buy them. With such as these I have occasion often
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to meet, and for their sakes chiefly it is that I publish
this little Paper; being encouraged thereto by
some pious Persons, both of City and Countrey, who
intend to give some of them away to poor people
about them, and thought others might do the like.
And may it please God to give a Blessing to such a
mean Undertaking as this, and succeed it to the good
of Souls, I shall little regard the Censures of the curious:
Remembring the saying I have somewhere met
with of a devout Writer to this purpose, That he
was desirous his Books should be scattered abroad
upon Pedlers Stalls, and thence come into the hands
of common People, for the encreasing of Knowledge
and Piety, rather than be solemnly laid up and buried
in the Libraries of the learned.
Wherefore without any more Preface, I shall address
my self to you for whose sake I write these
Lines, as a Perswasive to an Holy and Religious Life.
Now in order thereto let me beseech you to look back
upon your Lives past, and call your selves to account,
whether it has been your care and study to
live in such a godly manner as becomes those who
are baptized into the Name of Christ, and after him
are called Christians. Have you well considered what
is the meaning of this Name, and what Engagement
you lie under to an Holy Life by taking it upon you in
Baptism? And do you keep well in mind your Baptismal
Vow, wherein you renounced the Devil,
the World and the Flesh, and promised to be Christ's
faithful Souldiers and Servants, and so to continue all
the days of your Life? Have you so far understood
and considered these things, that you have made it
your chief business to walk accordingly? Do you
watch carefully and fight manfully against your spiritual
Enemies? Do you live as those that believe
the Gospel, sincerely endeavouring in all things to
know the Will of God and do it? Since you take
Christ's Name into your mouth, are you careful to
depart from all iniquity? In a word, is this your
greatest study and design to please and glorifie God,
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and to work out your own salvation? If your Conscience
can truly witness for you, that it is indeed so;
and that wherein at any time you fall short or do amiss,
you are heartily grieved for it, and do daily labour
to amend and grow better: If it be thus with you;
I say, then bless God for his grace and mercy, hold on
and prosper, and fear not but God will be with you,
He will own you as his Children, and for his Son
Jesus sake, will both pardon your sins and assist you
by his Grace; he will guide you by his Counsel, and
at length receive you to Glory.
But pray deal faithfully with your own Souls and
tell me, Has it not been quite otherwise with you?
Have you not contented your selves with the bare Name
and Profession of Christianity, and in the mean time
led an ill course of Life, directly contrary to your
Profession? Have you not lived in wilful ignorance of
your Duty, or in gross sins against your Knowledge?
Do not the temptations of the Devil, the allurements
of the World and the Flesh many times prevail more
with you than the Commands of Almighty God and
the voice of your own Conscience? Are you not
wont to neglect God's worship and service, both in
the Church and at home? yea, do you not profane his
holy Name by swearing and cursing? Are you not
often guilty of lying and slandring, of cozening and
cheating, if not of downright stealing? Do you not
in your anger use railing and reviling Language? Or
do you not live in Envy and Malice, seeking for revenge
of those that have done you any injury? Do
you not allow your selves in Drunkenness or Whoredom,
or some other known and wilful sin? To be
short, Is there not something or other in this World
that you love more than you do God himself and his
Son Jesus? Are you not much more concerned for
your Bodies than for your precious Souls? And do
you not more earnestly seek after Food and Raiment,
and the good things of this Life, than after that eternal
Kingdom of Glory which God hath promised to his
faithful Servants in the World to come?
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If this indeed be your Case, I beseech you make a
stand, and consider well what you have been doing;
what a sad and dangerous condition you have brought
your selves into, and what the end of it will be if
you hold on in such evil courses. Humbly beg of
God to make you duly sensible of your sin and danger,
and to keep the sense thereof so close to your minds,
that you may be brought not only to mourn for your
sins, but to loath and abhor them, and utterly to forsake
the same, henceforth resolving by the grace of
God wholly to give up your selves to his service, and
to walk stedfastly in those holy and good ways which
he has appointed you. This is that to which I do
most earnestly desire to perswade you. And that I
may do my utmost to prevail with you, I shall lay
before you some very weighty Arguments, which
I request you seriously to ponder of as you read them,
and God grant they may have due effect upon the
heart of every Reader. Amen.
(1) That you may be prevailed with to become
God's faithful servants, consider, first, That this was
the great end for which God made you, and keeps you alive,
and gives you so many mercies of all sorts. You can
tell, I hope, that God made you, and that he made
you to serve him, by living according to his Commandments.
These are some of those first things
which Children learn, and it were well if when they
are grown up to be Men and Women, they would
use seriously to think of them, and practise accordingly.
The wise God has made all Creatures for some
good end or other, and he has fitted them all for
those ends and purposes for which he made them.
To Man therefore has he given the use of Reason,
chiefly to fit him for Religion, and to render him
capable of knowing, loving and serving his great
Creator and Benefactor: And it is Religion which
makes the great difference betwixt a Man and a Beast:
for bruit Creatures have no knowledge of God, no regard
to him, but are wholly led by their senses, and
mind nothing else but what is before them here in
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this World. But the poorest Man on Earth who has
the use of his Reason, is near akin to the very Angels
themselves; his nature is like theirs, and but a little
below them, so that he may be much taken up in the
same holy Works that they are employed in, even in
loving and praising, and adoring the great and good
God. To this end he may study both the Works and
the Word of God, which reveal him to us, and should
continually put us in mind of him. And all the good
things we enjoy should still make us sensible of the
goodness of God from whom they come: and fill our
hearts with love and thankfulness; and our mouths
with blessing and praise. This is the most proper use of
our Reason, and this God most justly expects from us
Reasonable Creatures; and this even the poor man
may render without any hindrance to his daily labours;
and may still keep such an awful sense of God
upon his mind as may restrain him from wilful sin, and
make him careful always to please his Maker. And
so our Reason was given us to bridle and govern
our Appetites, our Lusts and Passions; that we should
not be led away into gluttony and drunkenness, into
wantonness and uncleanness, nor into rage and fury like
bruit Beasts that have no understanding: but should
live soberly and chastly, quietly and peaceably with
all Men, doing them all the good we can. For such
holy purposes as these chiefly was our Reason bestow'd
on us, and therefore in this manner ought it to be
employ'd. Certainly since God hath made us of a nature
so much better than Birds or Beasts, he expects
from us other works and services than he does from
them. They know nothing of God that made them,
nor have they any knowledge of another Life after this,
but when they die there's an end of them: But to us
hath God given immortal Souls of more value than the
whole World: and for this end hath he created us,
that we might serve and honour him here in this Life,
and so may live with him, and enjoy him for ever in
the World to come.
Now if this be the end of our Creation, ought we
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not to live up to it? Do we not see all other things answer
the end for which they were made? The Sun gives
Light by day, and the Moon by night. The Earth
brings forth Corn and Grass, and the Trees bear Fruit.
The Horse, the Cow and the Sheep, with many other
Creatures, afford us much service and benefit. And
shall Man alone be useless and unfruitful, and live to
no good purpose? When they are all so ready to serve
us, shall not we chearfully serve him that made us for
his own service? Surely we cannot think that the wise
God sent us into the World only to eat and drink, to
sleep and play, or to work hard for a poor Livelihood.
If this were all, we had better have been made bruit
Creatures, or never have been made at all. Much less
can we think that the Holy God made us on purpose
to sin against him, to dishonour his Name, and provoke
him to anger. He did not give us Reason to make
us crafty and cunning for the World, that we might
know how to cozen and cheat our Neighbours. He
did not give us Tongues to swear and curse with, or
to talk foolishly and filthily; let us not then use them
to any such ill purposes. Since God has given us precious
immortal Souls, let us not live like Beasts that
perish, wallowing in the mire of base sensual Lusts
and Pleasures. By this means we become worse than
Bruits themselves, for we debase our own Natures, we
abuse our Reason to our own shame and hurt, and to
God's displeasure. Thus we cross the end of our Creation,
and are more stupid and ungrateful than the very
Ox or Ass: for they know their owner, and do good
service to those that keep and feed them, Isa. 1. 2, 3.
O let us not give God cause to complain of us, as he
there does of the Jews, that he nourished and brought up
Children, and they rebelled against him: Think how grievous
it is to you that have Children, after all your
care and kindness, after all your cost and labour, to
have them prove stubborn and disobedient, loose and
idle Prodigals. O see then that you be not such toward
your heavenly Father, who made you and preserves
you, and every day renews his mercies upon you. He
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keeps us alive and makes our lives comfortable. He
gives and continues to us our Reason and Senses, our
Health and Strength, Food and Raiment, and all the
good things we enjoy. He supplies our wants, and helps
us in all our distresses. He gives us light by day, and
rest in the night. He enables us to follow our callings,
and gives a blessing to our labours, that we may provide
for our selves and Families. And does not this good God
well deserve all the love and service which we can possibly
render him? O how can we find in our hearts
wilfully to offend him who thus delights in doing us
good! Foolish and unthankful Wretches we are thus
ill to require the Lord for all his loving kindness.
We could not deal so with any Friend or Neighbour
on Earth, that had been always kind and loving to
us. Are not Servants bound to work for them who
maintain them and pay them Wages? And ought not
Children to obey their Parents who begot them and
brought them up? How much more then ought we to
obey God our Father, who gave us life at first, and
still prolongs it from one day to another, when he
could in a moment cut us off in our sins, and throw us
into Hell. But in much mercy he spares us, and gives
us space to Repent, and is very unwilling to destroy
us, and therefore waits long to be gracious to us. O
then let his patience and all his goodness at last have
this happy effect upon us; let it lead us to true Repentance,
and ever hereafter engage us to diligence
and constancy in his service, Rom. 2. 4. 2 Pet. 3. 9.
(2.) To which purpose consider again that this was
the end for which God sent his Son Jesus into the World,
even to seek and save us lost and miserable sinners, to
bring us to Repentance and newness of life, that so we
might be restored to the love and favour of God,
which we had lost by sinning against him. Our
first Parents Adam and Eve were created in a
very holy and happy Estate, but they fell from it
by sinning against God, and so came all misery into
the World. And then did our Heavenly Father
take pity on us, and sent his own Son out of his bosom
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to be our Saviour and Redeemer, to reform us
from our Sins, and so to deliver us from misery: First
he will make us Holy, and then we shall be made
Happy. For as man lost his happiness by disobeying
Gods command, so he must recover it by becoming
obedient to his will in all things. To this end hath
the Lord Jesus fully revealed Gods will to us when
we were in ignorance and darkness. He hath given
us holy precepts for the rule of our Life: And made
most rich and precious promises to perswade us to
our duty, and denounced dreadful threatnings to affright
us from Wickedness.
And when we had deserved the Wrath of God for
our sins, then did Jesus Christ shed his most precious
Blood to make Atonement for us, and to obtain our
pardon and forgiveness. He dyed for our offences
and rose again for our justification. Rom. 4. 25. And
in his Gospel he has given full assurance of Gods good
will to mankind, that he will be merciful to us and
pardon us, if we truly repent of our sins and forsake
them. Thus hath Christ opened a door of hope for
us, to encourage us to return to God: For if there
had been no hopes of mercy, we should never have
been drawn to Repentance, but even like the Devils
themselves should have remained full of hatred and
malice against God, utterly despairing of relief from
him. But whilst the death of Christ does so much
engage and encourage us to forsake our sins, it gives
not the least encouragement to our continuance in them.
Let us not think that Christ dyed for our sins that we
might have liberty to live in them, and yet be saved at
the last. No, but he came to save us from our sins, not
in them. He makes us blessed by turning us from our
iniquities. He dyed to redeem us from a vain and
evil Conversation, to purify our Hearts and reform our
Lives, and make us a peculiar People zealous of good
works, Matt. 1. 21. Act. 3. 26. Tit. 2. 14. 1 Pet 1. 18.
The death of Christ for us vile sinners shews the infinite
love of God in finding out this way for our Salvation:
But then it shews also what an evil thing sin
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is, and how hateful to God, since he would not pardon
us without the suffering of his own dear Son on
our account. And therefore if the consideration of all
this does not bring us to hate and abhor our sins, and
to love and serve our God and Saviour, we are never
like to have any benefit by Christs death. All our
professions of loving him and believing in him will
stand us in no stead without obeying him. True saving
Faith in Christ is that which works by love both
to God and our Neighbour. Christ accounts none
to be his friends but those that keep his Commandments,
and to such only will he grant pardon and
Salvation. Gal. 5. 6. Job. 15. 14. Heb. 5. 9. 1 Joh.
3. 8.
Since then the ever-blessed Jesus the Son of God
came down from Heaven, became a Man, and dyed
a most painful death upon the Cross, that he might
save us from sin and misery, shall we not accept of him
as our Lord and Saviour, who comes to deliver us
from the power of the Devil and our own Lusts, to
make us the Children of God and heirs of Glory,
which is a thousand times greater deliverance than
that of the Israelites from the Aegyptian bondage. Will
you not be moved by all that Christ has done and
suffered for you? Shall not his love constrain you to
love him, and to hate all sin which was the cause of his
sufferings? Will you tread under foot his most precious
Blood, and even crucifie him afresh, and again
put him to open shame? Thus in some sort do wicked
men use their Saviour, whilst they go on in their
sins which are so displeasing to him. They that lie
and cozen for a little gain; what do they but with Judas
sell away Christ for Money. They that live in
hatred and malice, and do mischief to their Neighbours,
do in effect run the Spear into Christs side, and drive
Nails into his hands and feet. And they that give
themselves to Riot and Drunkenness, do even mingle
Gall and Vinegar for him to drink. They do all that
in them lies by their sinful pleasures to put him again
into Agonies and Pains. But on the other hand, it is
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a delight to our Saviour to see us humbled for our
sins, and resolved to forsake them. He will readily
and effectually interceed for us with our heavenly Father,
who is most willing to receive returning Prodigals.
There is joy in Heaven when sinners on Earth
repent. Even this our return to God by true repentance
is the best recompence we can make to our Blessed
Saviour for all his pains and sufferings. When
the pleasure of the Lord prospers in his hand by the conversion
of sinners, he then sees the travel of his Soul, and
is satisfied, Isa. 63. 10. 11. And shall we not afford
this satisfaction to our Redeemer, who hath undergone
so much for our sakes, and still out of his tender love
to our Souls follows us with such earnest invitations
to come to him for life and happiness? Could we
deny him this most reasonable request, if we saw him
now in person standing before us, beseeching us to
turn and live? And this he now does by his Spirit
and by his Ministers: But that leads me to the next.
(3) Consider therefore that this also was the end for
which the Holy Ghost is given, and all the means of grace
afforded, even to sanctifie our hearts and make us an holy
and obedient People. God knows the weakness and
corruption of our Natures, and therefore in great
mercy he affords the assistance of his holy Spirit, to
enlighten our minds, and purifie our hearts, to renew
and change our natures, and guide us in ways of
holiness here, that so we may be fitted for eternal
happiness with the most holy God in the life to come.
Joh. 3. 3, 5. Rom. 8. 9. And for this end were the holy
Scriptures written by men assisted and inspired by
the Holy Ghost, to be a light to our feet and a lantern
to our path, to direct us in the plain way to everlasting
life, 2 Tim. 3. 15, 16, 17. And the holy
Sacraments were appointed for the encrease of grace
to all that make a right use of them. And our Blessed
Saviour did at first send abroad his Apostles to
Preach the Gospel to all the World, and hath ever
since continued a succession of Ministers in his Church,
whose standing office it is to adminster the word and
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Sacraments, to watch over the Souls of the people, to
instruct and admonish them both in publick and private,
and to use their utmost diligence to bring them to the
knowledge and love of God, and of his Son Jesus. And
God is ever ready to accompany their endeavours with
his blessing. Do you not often find his good Spirit putting
good thoughts and motions into your mind, inclining you
to that which is holy and good, checking and restraining
you when you are running into evil? But on the other
hand it's the evil Spirit, even the Devil himself,
that tempts you to sin, and would hinder you from your
Duty. It's the Devil that tempts men to pride and malice,
and to all manner of wickedness. For he being
a proud, malicious and most wicked Spirit, would have
men to be like himself, that so they may be for ever miserable
with him. Will you not then resist the Devil,
the great enemy of your Souls, and be led and guided by
Gods good Spirit, and follow his motions and the directions
of his word which lead to happiness? O do not
grieve this Blessed Spirit, who alone can give us true
comfort, do not resist and quench his motions, nor provoke
him to depart from you, and leave you to your
own lusts, and to the power of Satan, who seeks your
ruin.
Moreover, as the Devil has his instruments to draw
men to wickedness, one ill Man tempting another, so
Ministers are sent from God to draw you to righteousness
and holiness. They are the Embassadors and Messengers
of Christ, and do in his name beseech you to
be reconciled to God, who is most willing to be reconciled
to you, if you will but cast away those wicked
works which provoke him to anger, 2 Cor. 5. 20. O
how will it rejoyce the hearts of your Ministers that truly
love your Souls, to see the success of their labours,
to have you come to them enquiring what you must do
to be saved, declaring your repentance for your former
evil Courses, and your resolution henceforth to become
new Creatures. Certainly we exhort you to nothing but
what is highly reasonable and for your own benefit,
whilst we perswade you to return to the favour of God.
Why then will you not hearken to us? If a message of mercy
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should be sent you from the King, when you were in
danger of death for Rebellion, would you not most gladly
and thankfully receive it? And will you not be as thankful
and obedient to the King of kings, and as wise to
save your Souls as to preserve your Bodies.
And beside his Word and Ministers, God also pleads
with you by his providences to bring you to repentance.
Sometimes he sends afflictions to correct you for
your faults, to shew you the evil of sin, and draw you
home to himself; and at other times he sends many
mercies, as I have told you, to soften your hearts, to
engage and allure you to his service: And such good
use we ought to make of all Gods dealings with us.
(4.) Consider further what engagements you ly under to
an holy life by your own profession, promises and vows. You
profess and call your selves Christians, the Disciples and
followers of Christ: Ought you not then to follow his
example, and obey his Commands, if you will make good
that name? You would think it a great disgrace not to
be taken for a Christian but for a Turk or Jew. Beware
then lest you bring this disgrace upon your selves
by an unchristian temper of mind, and ill course of
life. If you are false or cruel, Covetous or Lustful, like
a Turk or Jew, it matters little what you call your
selves. He is not a Christian that's one outwardly, but
he that has the same mind and spirit that was in Christ
Jesus. God will not at the last day judge of men by
their names and titles, but by their hearts and lives.
Only it will go much worse with a man that calls himself
a Christian, and yet lives like an Heathen or Infidel.
And pray consider how by your Baptism you are solemnly
listed under Christs banner, to fight against the
Devil, the World and the Flesh: and by the keeping
this vow you shew your selves to be Christians indeed.
But if you are led away by the temptations of Satan
and do his works, and are ensnared by the vanities of the
World, the lusts and pleasures of the Flesh, you do in
effect renounce your Baptism.
Besides this, have you not renewed this same vow at
the Holy Communion, there openly professing your belief
in Christ crucified, and promising obedience to him?
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If you have not received this Holy Sacrament, though
you have long been at years of discretion, you then shew
your selves by this neglect to be no obedient Disciples
of Christ, since you do not obey his plain command to
do this in remembrance of him, Luk. 22. 19. And indeed I
fear that many careless people will not come to the
Communion, because they think it would bind them to
lead such a strict and holy life as they have no mind to.
But do not they cast off Jesus Christ from being their
Master, who look upon his commands as too strict and
severe, and will not promise to obey him? Yea do they not
thereby even disown their Baptism, by which they were
bound to this obedience? So that the same reason which
keeps them from the Communion, it's like would keep
them from being Baptized, if it were yet to be done.
And what sort of Christians are they that would reject
Christian Baptism, because it engages them to an holy
life?
If you are not guilty of this neglect, but do sometimes
come to the Lords Supper, to keep up the remembrance
of his death and sufferings: Then pray consider that by
receiving this holy Sacrament, you do solemnly renew
your vows to be Christ's faithful Servants and Disciples,
and to walk in sincere obedience to all his holy Laws,
as you hope for Salvation by his death. Wherefore
may I not well beseech you to use all due care to live
according to this your promise and engagement. What
a shame is it for a Man to be false to his word, much
more to his Oath? O do not then break that Oath which
you have made to God himself by taking this holy Sacrament.
And call to mind if you have not sometimes
on a Sick-bed, or in some great danger made the same
promise and vow: And has not God spared you to see how
you would perform the same? Take heed then of abusing
his mercy and breaking your promise.
Moreover, I might shew how your professing to believe
the Creed engages you to live well, according to
the holy faith you profess, which is a doctrine according
to godliness.
But, lastly, the very prayers you put up to God lay
the same engagement on you, even to serve and please
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this God whom you Worship. To instance briefly in
the Lords prayer, whilst we call God Our Father, &c.
ought we not to love and honour him, to obey him and
submit to him as our heavenly Father? Whilst we pray
that his name may be hallowed, his Kingdom come, and
his will done in Earth as it is in Heaven, ought we not
our selves to honour his name, and advance his Kingdom,
by obeying his Laws, and by doing his will constantly
and chearfully as the Angels do in Heaven, to be utmost
of our power? Praying for daily Bread teaches our
dependance upon God, and engages us to serve him by
whom we are maintained. When we pray God to forgive
our Trespasses as we forgive others, this strictly binds
us to forgive those that offend us, as ever we hope for
mercy from God. And when we pray not to be led into
temptation but delivered from Evil, this should restrain
us from running into temptation, and make us careful
to avoid all sin and the occasions of it. To the same
purpose I might also mention the Prayers of the Church,
to which I hope you come frequently. Therein you begin
with the Confession of your sins, and ought you not
to forsake as well as confess them? And in the end of
the confession you pray God for Christs sake to grant that
you may lead godly, righteous and sober lives. And almost
in every prayer you will find somewhat to this effect.
Now I hope you are in good earnest in these your prayers,
else you do mock God and affront him, instead of
worshipping and pleasing him. But if you do heartily
desire these things which you pray for, then you will
do your part for the attainment of them, and will diligently
endeavour to live in so holy and good a manner
as you pray that you may do. And if you thus add
diligence to your prayers, Gods grace will never be wanting
for your assistance.
(5.) Consider also how just and equal all Gods commandments
are, such that our own Reason cannot but approve
of them, as being most agreeable to us as we are
Reasonable Creatures. To instance in the chief of them:
Is it not most just and fit that we should love God above
all, who is the best and most perfect of all Beings, and
from whom we receive all our good things? Ought we
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not to pray to him who alone can hear and help us, and to
give thanks and praise to him who is the Father of mercies?
Is it not most reasonable that Children should obey their
Parents, and Subjects their Rulers? and that all men
should live in peace and love with one another, and
speak truly, and deal honestly as they would be dealt
with? Is it not most fit and decent for a Man to eat and
drink moderately, so as makes most for his health? To
be modest and chast in all his conversation? Will not
every Mans own Reason acknowledge the equity and fitness
of these and the like precepts? And for some that do
seem more severe, there may be given very good reason
for them also. So that plainly all Gods commands are
the wise and wholesome counsels of a most tender Father,
who forbids his Children nothing but what's hurtful,
and requires nothing of them but what makes for
their own good, even to deal justly, to love mercy, and
to walk humbly with their God, Mic. 6. 8. Christs Yoke is
easie and his burden light, Matt. 11. 30. Gods service is
perfect freedom, as we daily stile it in our prayers. And
his commandments are not grievous, 1 Joh. 5. 3. Shall we
not then be so dutiful to our heavenly Father, yea so
wise for our own good as to obey these most reasonable
and gracious laws which he has given us? So just and
equal they are, that we cannot break them without offering
a kind of violence to our selves, and going contrary
to the reason of our own mind. They are light to
the eyes and joy to the heart, sweeter to a good Man than
honey and the honey-comb, as the Psalmist oft speaks. As
suitable are Gods commands to our natures, and as useful
and healthful to our Souls as the most wholesome
food to our Bodies. And for a Man to direct his whole
carriage and behaviour according to the laws of God, is
as much his wisdom as it is to go cloathed in decent
Apparel, and to eat and drink what is good for his
nourishment. But on the other hand, for one to run
naked about the Streets, to fill his mouth with mire and
Dirt, to cut and mangle his own Flesh, is not a greater
sign of folly and madness, than for a Man to live according
to his own lusts, rather than after the laws of God,
which are so agreeable to our Reason, and do so plainly
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conduce to our own truest interest and advantage, both in
this Life, and that to come, as will appear by what follows.
(6.) Consider therefore in the next place, that it is a
most certain truth, That the leading of an holy and good
Life, is in all respects very greatly for a Man's own benefit
and comfort, even in this present World. Godliness is profitable
for all things. It makes for the quiet of our Minds,
the health of our Bodies, the encrease of our Estates, and
procures us much credit and esteem, much love and good
will among our Neighbours. Yea, it commonly brings
along with it all manner of Blessings, and makes the enjoyment
of them more sweet and pleasant, and keeps off
a great deal of trouble which wicked men bring upon
themselves, and affords much support and ease under
those afflictions which the providence of God may lay
upon us. Insomuch that no Man of what rank and condition
soever, can lead a truly comfortable Life, except
he lead an holy and good life. All this is frequently
taught in Scripture, and may easily be manifested by clear
Reason: Or if that be not sufficient, it is also most plainly
to be discerned by daily experience, that they who truly
fear God, have much more peace and comfort in this
World, than wicked and loose livers, that make no
Conscience of their Ways.
If I should make the comparison only betwixt a sober
Man and a Drunkard, which do you think has the better
of it in this Life? How often do the great drinkers not
only waste their Estates, but destroy their Health, weaken
their Brains, and shorten their Lives? How often do
they fall into quarrels, get wounds and bruises, and sometimes
death it self, either by fighting or by one sad accident
or other. Sometimes the very Children in the
streets run after them, shouting and making sport with
them. And if you follow them to their own Homes, what
disturbance and mischief do they make there? what
swearing and cursing, what brawling and scolding, what
quarrelling and fighting is there? What outcries and lamentations
do Wife and Children make? who now perhaps
are glad to get away for fear of their Lives, as before
they sat starving for want of that Money which these
ill Husbands waste in the Ale-house. (A sin and shame it
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is to those that entertain them.) And after they have lived
a while at this wild and wicked rate, the next news commonly
is, that either for Debt or for Disorder they are
laid up in Prison, and sometimes by those very People in
whose Houses they drunk away all they got. And now
are they forced to live upon Bread and Water, and linger
out a miserable hungry Life, in a cold stinking Dungeon,
till either the Charity of Friends, or Death it self release
them thence. (And by the way, is this such a pleasant
Life that it's worth being damn'd for to Hell-torments
to all eternity? of which afterward.)
Thus also I might tell of the sad effects of Whoredom,
which is commonly follow'd with poverty and disgrace,
and many times with a filthy loathsom disease, which makes
Men rot above ground. And thus, angry, proud, malicious,
revengeful People are a continual torment to themselves
and to all about them, and seldom have any peace or
quiet either with their Neighbours or in their own Families.
The like may be shewn of all other Vices which
are still wont to bring their own punishment along with
them; to say nothing of what is or ought to be inflicted
by the Magistrate. Especially such wicked People as
Thieves and Murderers, Traitors and Rebels, do seldom
escape the hands of publick Justice. But who will hurt Men
if they be followers of that which is good? Or what hurt does
a man bring upon himself by living soberly and chastly,
by fearing God and honouring the King? What mischief
does a man get by minding his own Business, and living
quietly and peaceably amongst his Neighbours? Nay,
how happily may we see even some of the meanest sort
of People live, that are diligent in their Callings, and sober
and temperate, and careful to please God, and keep
a good Conscience in all their ways. Very seldom it is
that they are pinched with much Want, or if they should
fall into a low Condition, yet all good People that know
them, are ready to pity and relieve them: and will often
trust them with Money or Goods till they are able to pay.
And every body is willing to employ an honest industrious
Man, so that he shall seldom want Work or
Trading. But idle, riotous People that follow whoring
and drinking, gaming and cheating, and stealing, that
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neglect God's service and profane the Lord's day, being
often in the Ale-house when they should be at Church;
these are the People, if you observe it, that do commonly
fall into the basest beggery and misery; and men do
but little pity them, because they brought it all upon themselves.
O how happy might all sorts of People be, in a
very great measure even at present, if they would but
become truly Religious and good. It is their own sin
and folly, their lusts and passions that occasion most of
those troubles and miseries which they meet with;
though I know they use to cry out of their hard fortune,
and to lay the blame upon others, and sometimes to murmure
against God himself. But they consider not how
they provoke God to anger daily by their hainous sins,
and therefore may justly feel his heavy judgments for
the same, beside all the mischief which naturally follows
upon wickedness. And this makes their Condition to be
sad indeed that they are always liable to the wrath of
God, and may justly expect his vengeance to fall upon
them, and to strip them of all their Comforts, and throw
them into the sorest Calamities.