DIRECTIONS FOR Weak …

DIRECTIONS FOR Weak distempered. CHRISTIANS, TO Grow up to a confirmed State OF GRACE. With MOTIVES opening the lamentable Effects of their Weaknesses and Distempers.

The FIRST PART.

Published also to further that REPENTANCE, which WARS, and PLAGVES, and FLAMES, and CHVRCH-CONVULSIONS, have so long and loudly Preached to ENGLAND.

By Richard Baxter.

LONDON, Printed for Nevil Simmons, at the Three Crowns over against Holborn Conduit, 1669.

To my Dearly Beloved, the Church of Christ at Kederminster in Worcestershire.

I Suppose you do not only remember, that ten Years ago I Preached these Sermons to you; but also what Schisms, what revilings of the Ministers of Christ, what Heresies of Ranters, Seekers, and others; what cruelties against one another, and what remorsless over­turnings of Government; and worst of all, what bold appeals to God himself, as if he were the ap­prover of all this, did give you and me extraor­dinary occasions of such thoughts and lamenta­tions as are here expressed! But though the great mercy of God did preserve your selves from these transgressions, and made it your los to behold them with daily complaints and sor­rows; yet I must not so flatter you as to say, that the ordinary weaknesses of Christians are not at all among you. The things which I specially loved in you, I will freely praise, which were [A special measure of humility, a plain simpli­city [Page] in Religion, a freedom from the common Errors, a readiness to receive the Truth, a Ca­tholick temper, without addictedness to any Sect; a freedom from Schisme, and separating wayes; and a unity and unanimity in Religion; a hatred and disowning of the Usurpations and perturbations, and Rebellions against the Ci­vil Government; and an open bearing of your testimony in all these cases; together with seri­ousness in Religion, and sober, righteous, chari­table and godly conversations:] But yet with all this, which is truly amiable, I know you have your frailties and imperfections. The weaker sort of Christians (either in knowledg, or in holiness) are the greater number in the best Congregation that I ever yet knew. (To say no­thing of the unsound) And what may be your Case these eight years since I have been separa­ted from your presence, I cannot tell, (though, through the mercy of God, I hear not of your de­clining.) It is our sin which hath parted us asunder, Let us lay the blame upon our selves! I have now done expecting my ancient comforts in labouring among you any more: For these six years time, in which I thought my greater experience, had made me more capable, of serving my Master better than before, his Wis­dom and Justice, have caused me to spend in grievous silence: And now my decayes and disability of body are so much increased, that if I [Page] had leave, I have not strength, nor can ever reasonably expect it; Therefore once more I am glad to speak to you as I may, and shall be thankful if Authority will permit these Instru­ctions to come to your view, that the weak may have some more counsel and assistance: And if any shall miscarry, and disgrace Religion, there may remain on Record one more testimony, what Doctrine it was that you were taught. The Lord be your Teacher, and your strength, and save you from your selves, and from this present evil World, and preserve you to his heavenly Kingdom, through Jesus Christ, Amen.

Octob. 31. 1668.
Your Servant, R. B.

THE PREFACE.

Readers,

THat you may neither mis-under­stand this Book nor me, I owe you this pre-advertisement, That it was Preached in a Lecture at Kederminster in Worcestershire about seven or eight years ago (1658): That the sad ex­perience of the distempers of weak well­meaning people (though not in that place) yet in those times (especially of those who ran after the most gross deceivers, distracted the Churches, reviled, afflicted, and busily attempted to pull down the Pastors, and actually pulled down the higher Powers, whom God forbad them to resist,) was the chief occasion of the Preaching of these Sermons: And that the special reasons for my publishing them now, are these that fol­low. 1. Because I perceive not that yet people are sufficiently humbled for those miscarriages, or have yet well found out [Page] their sins, which by many and sore Judg­ments have found them out. 2. Because I perceive that it is too ordinary to speak to Weak Christians only by way of comfort, and too rare to shew them the evil of their di­stempers; and that the very terms are used as if they imported nothing, but what is to be loved, or tenderly gainsayed: And most that hear themselves called [ Weak Christi­ans] do take it for a word of honouring-pi­ty, and feel in it no humbling matter of re­proof: As if the comfort of being a Living man, did nullify the trouble and pain of In­fancy, of a Lethargy, a Leprosie, a Feaver, Gout or Stone. The scandals which have dishonoured Religion in this Age, do tell us that it is not all a Preachers work, to con­vince and convert the Infidels and Profane ones, but that much of it lyeth in detecting Hypocrisies, and humbling the weak, and healing their distempers, and saving and raising them from their Falls. The thoughts of the Case of such Christians as these, did tempt Augustine once to doubt whether there were not a Purgatory; It seemed so hard to him to believe, either that men who in the rest of their lives were godly and ho­nest, should go to Hell; or that men so guilty of particular crimes and scandals, (of which their ignorance and error kept them [Page] from repenting) could go strait to Heaven. And no doubt but it was the heinous sins and great distempers, of men professing Godliness, which caused humane reason to invent and entertain this doctrine of Purge­ing-pains: But when God hath cast men in­to many Purgatories, and yet they repent not, I fear it threateneth worse than Purga­tory. 3. Moreover I remembred the re­quest of that Learned, Pious, Peaceable, A. B. Usher, which I mentioned in the Pre­face to my Call to the Unconverted; Accor­ding to which I had before Published. 1. That Call. 2. Directions against mis­carrying in the work of Conversion. 3. And this I intended for the Third Part, when I began it; but was hindered from bringing it to the purposed perfection (The Fourth Part, being Directions for Peace of Consci­ence, being extant long before.) 4. But that which since urged me to this publica­tion was, that the last Sermon which I Prea­ched publickly, was at Black-Fryars, on this Text, Col. 2.6, 7. and presently after, there came forth a Book called Farewell-Sermons, among which this of mine was one. Who did it, or to what end I know not, nor doth it concern me to enquire. But I took it as an injury, both as it was done without my knowledg and against my will, and to [Page] the offence of my Superiors; and because it was taken by the Notary so imperfectly, that much of it was non-sence: Especially when some Forreigners that lived in Poland, Hungary, and Helvetia, were earnest to buy this with the rest of my Writings, I percei­ved how far the injury was like to go, both against me and many others of my Brethren. Therefore finding since, among the relicts of my scattered Papers, this imperfect piece which I had before written on that Text, I was desirous to publish it, as for the bene­fit of weak Christians, so to right my self, and to cashier that Farewel Sermon.

If the Reader will but peruse these Di­rections impartially, and read them as he doth the Prescripts of his Physicians, which are not written meerly to be read, but must be daily practised, whatever it cost him, as he loveth his life; then I make no doubt, notwithstanding the weakness of the com­posure, but it may further the cure of his spiritual weaknesses and distempers, and of the consequent troubles and losses of others and himself. I hope I shall not meet with many, besides malignant hypocrites, who will be so impenitent and peevish, as to fly in the face of the Reprover and Directer, and say that I open the nakedness of many ser­vants of Christ, to the reproach and disho­nour [Page] of Religion. I have told you from the Word of God, that it is Gods way, and must be ours, to lay the just dishonour upon the sinner, that it may not fall upon Reli­gion and on God: And that the defending or excusing odious sins, in tenderness of the persons who committed them, is the surest and worse way to bring dishonour (first or last) both upon Religion and on them. A Noah, a Lot, a David, a Solomon, a Peter, &c. shall be dishonoured by God in holy Record to all ages, that God may not be more di­shonoured by them! And the truly peni­tent are willing that it should be so; and ac­count their honour a very cheap Sacrifice, to offer up to the honour of Religion which they have wronged. And till you come to this, you come short of true Repentance. He that defendeth his open sin, (unless he could deny the fact) doth as bad as say [God liketh it; Christ bid me do it; the Scrip­ture is for it, or not against it: Religion taught it me, or doth not forbid it me; The godly allow it, and will do the like]. And what can be said more Blasphemously a­gainst God, or more injuriously against Re­ligion, the Scriptures, and the Saints? But he that confesseth his sin, doth as good as say [Lay all the blame on me who do deserve it; and not on God, on Christ, on Scripture, [Page] on Religion, or on the Servants of God: For I learned it not from any of them, nor was encouraged to it by them; None are greater enemies to it than they; If I had hearkened to them, I had done otherwise.] It is one of the chief reasons why Repen­tance is so necessary, because it justifieth God and godliness.

And alas, it is too late to talk of conceal­ing those weaknesses and crimes of Christi­ans, which are so visible before all the World! which have had such publick ef­fects upon Churches, Kingdoms, and States▪ w ch have kept almost all the Christian Chur­ches, in a torn and bleeding woful state, for so many hundred years, to this present day. Which have separated the Churches of the East and West, and defiled both: And have drawn so much blood in Christian Coun­treyes: And keep us yet like distracted per­sons, gazing strangely at our nearest friends, and running away by peevish separation, from our Brethren with whom we must live in Heaven; and mistakingly using those as enemies, with whom (if we are Christians as we profess) we are united in the same Head, and by the same Spirit, which is a Spirit of Love. In a word, when our faults are so conspicuous as to harden the Infidels, Hea­thens and ungodly, and to hinder the Con­version [Page] of the World; and when they sound so loud in the mouths of our com­mon reproaching enemies; and when they have contracted so much malignity as to re­fuse a cure, by such Wars, Divisions, Church-desolations, Plagues and Flames as we have seen; It is then too late to say to the Preachers of Repentance [Be silent, lest you open the nakedness of Christians, and disgrace Religion and the Church.] We must not be silent, lest we disgrace Religion and the Church, to save the credit of the sinners.

Whoever readeth the holy Scriptures, and ever understood the Christian Faith, must needs know that nothing in all the World, is so much against every one of our errors and mis-doings: It is only for want of more Religion, that any Professors of Re­ligion do miscarry: Nothing but the Do­ctrine of Christianity and Godliness, did at first destroy the reign of their sin; and no­thing else can subdue the rest, and finish the Cure. It is no disgrace to Life that so ma­ny mens lives are burdensome with sickness, which the dead are not troubled with. Nor is it any disgrace to Learning, that Scholars (for want of more Learning) have troubled the World with their contentious Disputes: Nor is it any disgrace to reason, that mens [Page] different Reasons (for want of more Reason) doth set the World together by the ears. We can never magnifie you enough as you are Christians and Godly; unless we should ascribe more to you than your bounteous Lord hath given you, who hath made you little lower than Angels, and crowned you with glory and honour, Psal. 8.5, 6. But your sins are so much the more odious, as they are brought so near the holy presence; and as they are aggravated by greater mer­cies and professions: And God is so far from being reconciled, or reconcileable to any one of them, that though he see not such iniquity in Jacob, as is in Heathens and the ungodly, (because it is not in them to be seen) yet he seeth more aggravated iniquity in such sins as you do commit, in many respects, than in the Heathens. And (that which is our common trouble is, that) you hurt not your selves alone by your iniquities; Fa­milies are hurt by them; Neighbours are hurt by them; Churches are distracted by them; Kingdoms are afflicted by them; and thousands of blind sinners are hardened and everlastingly undone by them. The ignorant Husband faith, I will never follow Sermons nor Scriptures, nor be so Religious, while I see my Wife that maketh so much ado with Religion, to be as peevish, and dis­contented, [Page] and foul-tongued, and unkind, and contemptuous, and disobedient, as those that have no Religion] The Master that is prophane saith, I like not your Religion, when that servant which most Professeth Religion in my house, is as lazy, and negli­gent, and as surly and sawcy, and as ready to dishonour me, and answer again, and as proud of his little knowledg, as those that have no Religion at all]. The like I might say of all other Relations. All the dishonour that this casteth upon Grace is, that you have too little of it; and it is so weak in you, that its Victory over your flesh and passions is la­mentably imperfect. A servant hearing a high commendation of a Gentleman, (that he was of extraordinary wisdom and godli­ness, and bounty, and patience, and affabili­ty, and what not) did think with himself, How happy a man were I, if I could but dwell in this mans house! which at last he procured, but ere long went away. His friend meeting him, asked him how he came so quickly to forsake his happiness? Did not his Master prove as was reported? He answered, Yes, and better than report could make him, or I could ever have believed! But though my Master was so good, my Mistris was so unreasonable, and clamorous, and cruel, that she would beat us, and pull [Page] us by the hair, and throw scalding water up­on us; and there was no living with her]. So Faith I hope is the Master in your hearts: And that is as good as can be well believed. But the Flesh is Mistris, which should be but a servant: And that maketh such trou­blesome work with some of you, that some quiet natured Infidels, are less vexatious companions than you. Nay, and I wonder if you can be very confident of your own sincerity, as long as such fleshly vices, and headstrong passions, do keep up the power of a Mistris in you? I wonder if you do not fear, lest (as a woman said, I will call my Husband Lord with Sarah, if I may have my will fulfilled, so) Grace and Faith should have no more than the Regent Titles, while your flesh hath so much of its will fulfilled. I know too many cheat themselves into comfort with the false opinion, that because they have a party in them that striveth a­gainst their sins, it is a certain sign that they have the Spirit and are sanctified, though the flesh even in the main doth get the Vi­ctory: And I know that many have sinceri­ty indeed, who yet have many a foil by boi­sterous passions, and fleshly inclinations: But I am sure till you know which party is pre­dominant, and truly beareth the governing sway, you can never know whether you are [Page] sincere. As once a servant when his Master and Mistris were fighting, answered one at the door, who desired to speak with the Master of the house; [You must stay till I see who gets the better before I can tell you who is Master of the house]. So truly I fear the conflict is so hard with many Chri­stians, between the Spirit and the Flesh, and holdeth so long in a doubtful state, and sense and passion, and unbelief and pride, and worldliness, and selfishness prevail so much, that they may stay themselves a great while before they can be well resolved which is Master. For (to prosecute my si­militude) in Innocent man, spiritual Reason was absolutely Master, and Fleshly sense was an obsequious Servant, (though yet it had an appetite which needed Government and restraint). In Wicked men, the Fleshly sense and appetite is Master (and Reason is a Ser­vant (Though Reason and the motions of the Spirit may make some resistance). In Strong Christians, Spiritual Reason is Master, and the Fleshly sense and appetite is a Servant; but a boisterous and rebellious Servant, ta­med according to the degrees of Grace and spiritual Victory: Like a Horse that is bro­ken and well ridden, but oft needeth the spur, and oft the Reins. So that a Paul may cry out, O wretched man, &c. In a [Page] weak Christian the Spirit is Master, but the Flesh is Mistris, and is not kept in the servitude which it was made for, as it ought: And therefore his life is blemi­shed with scandals, and his Soul with ma­ny foul corruptions; He is a trouble to himself and others: The good which he doth, is done with much reluctancy and weakness; and the evil which he forbear­eth, is oftentimes very hardly forborn: His Flesh hath so much power left, that he is usually uncertain of his own sincerity; and yet too patient both with his sin and his uncertainty: And he is many times a greater troubler of the Church, than ma­ny moderate unbelievers. The Hypocrite, or all-most-Christian, hath the Flesh for his Master (as other wicked men); but Rea­son and the commoner Grace of the Spirit, may be as Mistris with him: And may have so much power and respect, above a state of utter servitude, as may delude him into a confident conceit, that Grace hath the Victory, and that he is truly spiritual: When yet the Supremacy is exercised by the Flesh. He that hath an ear to hear, let him hear: To him that overcometh will I give to eat of the Tree of Life— He shall not be hurt of the second death— He shall eat of the hidden Manna— He shall have [Page] power over the Nations. I will give him the Morning-Star— I will confess him before my Father and the Angels— He shàll be à Pil­lar in the Temple of God, and go out no more. I will grant to him to sit with me in my Throne— Rev. 2.7, 11, 17, 26, 28. and 3.5, 12, 21.

1665.

THE CONTENTS.

THe Text opened. What it is to Re­ceive Christ. The nature of Ju­stifying Faith in its three essen­tial acts. How to know that we have received Christ. What it is to walk in him. What to be Rooted, to be ground­ed and built up, &c.

The Doctrine, of the necessity of weak Christi­ans seeking stability, Confirmation and in­crease of Grace. What Confirmation is, in the Understanding, Will, Affections, and in the Life.

Twenty Motives to convince weak Christians of the great need of growth and Confirma­tion.

A Lamentation for the Weaknesses of Christi­ans: in their Knowledg, in their Practice, [Page] in publick Worship, in inward Grace, in outward obedience, about known Duties, Confession, Reproof, &c. their uncharita­bleness, backbiting, pride, &c.

Ten more Considerations to convince them that it is not trifling, but Great things which God requireth at their hands.

Twenty Directions for Confirmation and in­crease of Grace.

DIRECTIONS TO THE CONVERTED, For their establishment, growth, and perseverance.

Col. 2.6, 7.

As ye have therefore received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and stablished in the Faith, as ye have been taught, abounding therein with thanksgiving.

AS Ministers are called in Gods Word the Fathers of those that are convert­ed by their Ministry, 1 Cor. 4.14 15. so are they likened thus far to the Mothers, that they travail as in birth of their peoples Souls till Christ be formed in them: Gal. 4.19. And as Christ saith, John 16.21. [ A Woman when she is in travail, hath sorrow because her hour is come; but as soon as she is delivered of the Child, she remembreth no more the anguish, for joy [Page 2] that a man is born into the World.] So while we are seeking and hoping for your Conversion, and are as in travail of you till you are born again; not only our labour, but much more our fears of you, and cares for you, and compassion of you in your danger and misery, doth make the time seem very long to us; and O what happy men should we think our selves, if all or the most of our peo­ple were converted! And when we see but now and then one come home, we remember no more the anguish of our fears and sorrows, nor think all our labour ill bestowed, for ioy that a Christian is new-born unto Christ. But yet for all the Mothers joy, her work, and care, and sor­row is not at an end as soon as she is delivered: Many a foul hand, and many a troublesom hour, and many a waking night, she must have with the child whose bath she so rejoiced in; and after that, many a year of care and labour to bring it up, and provide for it in the World; and in her old age when she expecteth from her children the love, and honour, and thanks, and comfort that was due to her as a Mother, and for all her labour and care and pains, perhaps one child will prove kind, and of another she must take it well that he is not very unkind, and a third perhaps may break her heart: And yet she must still be a Mother to them all. And so it befalls us; when we have greatly rejoiced at the real or seeming Conversion of now and then one of our hearers, our work with them is not at an end, nor may we lay aside our care and labour for them. We have for some years (usually) the Nurses work to do; and many a troublesom day and night, the weakness, the uncleanness, [Page 3] the peevish childish exceptions, the querulous and quarrelsom disposition of our beloved Con­verts, will put us to: And after all that, when they begin to go on their own legs, and think themselves sufficient for themselves without our help, many a fall and hurt they may catch, and many fallings out may they have with one ano­ther, to the great trouble of themselves & us: And when they are grown up to strength of parts and gifts, some that seemed sincere may turn Prodi­gals or Apostates, and some fall a quarrelling about the inheritance, and make most woful di­visions in Christs Family; and some perhaps despise us that have thus spent our dayes and strength, in Studies, and Prayers, and fears, and cares and labours for their Salvation: yea per­haps be ready to spit in our faces, and reproach our persons, yea and our very Office and Call­ing it self, as the experience of these times of ours, seconding the experience of all ages of the Church before us, doth alas too evidently and openly testify. And yet some will be faithful and constant and thankful to Christ and us. And that all might be so (for Christs sake, and for their own) must still be our care and desires, and endeavours. In these several cases we find bles­sed Paul with his children in his Epistles; some­time rejoycing with them in their stedfastness; sometime defending himself and his Ministry a­gainst their unkind and childish wranglings; as with the Corinthians you may find him: some­time he is put (but seldom) to a severe correcti­on of the obstinate, delivering them up to Satan, for a warning to the rest: sometime he is fain to watch with them, as in their sickness, when they [Page 4] are infected with some dangerous error or other disease; and is brought even to make great que­stion of their lives, lest he hath laboured for them in vain, and themselves have run in vain, and lest they be fallen from Grace, and Christ should profit them nothing; receiving himself no better requi­tal of all his labours, from them that once would have pulled out their eyes for him, than to be taken for their enemy because he tells them the truth, and the more he loveth them, the less to be loved of them; as you may read in Gal. 1.6, 7. and 3.1, 3, 4. and 4.11, 14, 15, 16, 19, 20. and 5.2, 4, 7. But with the most we find him, as one that is yet between hope and fear of them, directing and exhorting them to spiritual stedfastness, and growth, and perseverance to the end: and this is the work which we here find him upon with the Colossians in this Text: which containeth, 1. A supposition of a work (the great work) al­ready done, viz. that [ They have received Christ Jesus the Lord]. 2. An inference of further du­ty, and exhortation thereto; which in sum is their confirmation and progress The parts of this duty are expressed in several Metaphors. The first is taken from a Tree or other plant, and is called our [ Rooting in Christ]. After the Recei­ving of Christ, there is a further Rootedness in him to be sought. The second is taken from a buil­ding, and is called, a [ being built up in him] as a house is upon the Foundation. All the work is not done when the chief corner stone and Foun­dation is laid. The third part is taken from those Pillars and stronger parts of the building, which are firm upon the Foundation, and its called, a being [ stablished or confirmed in the [Page 5] faith]. And having made mention of Faith, lest they should hearken to innovations and the conceits of men under pretence of Faith, he ad­deth [ as ye have been taught,] to shew them what Faith or Religion it is that they must be esta­blished in; even that which by the Apostles they had been taught. And lastly, he expres­seth the measure that they should aim at, and one special way in which their Faith should be exercised [ abounding therein with thanksgiving.] The matter is not great, whether we take the Relative to refer to Christ, and read it with the vulgar Latine [ abounding in him with thanksgiving]: Or as the Aethiopick [abound with thanksgiving to him]: Or whether we take it as relating to thanks­giving it self, as the Arabick Translator, and some Greek Copies have it [ abounding in thanksgiving] or [ abounding in such thanksgiving]: Or as the ordi­nary Greek Copies, and the Syriack Translator, referring it to Faith [abounding in it (that is, in that Faith) with thanksgiving]. For in the upshot it comes to the same [ to abound in Christ, & to abound in Faith in Christ, & to abound in a believing thanks­giving to Christ]. And all this is comprehended in one foregoing general of [ walking in Christ]; the whole life of a Christian being divided into these two parts. Receiving Christ, and walking in him. Here are these several terms therefore briefly to be opened. 1. What is meant by [ Receiving Christ Jesus the Lord]. 2. What is meant by walking in him. 3. What by being Rooted in him. 4. What by being built up in him. 5. What by being confirmed or stablished in the Faith. 6. What by this directive limitation [ as ye have been taught]. 7. What by abounding therein with [Page 6] thanksgiving. And for the first, you must ob­serve the act and the object. The act is [ Receiving]: the object is [ Christ Jesus the Lord]. To Receive Christ is not only (as some Annotators mistake it) to Receive his Doctrine], though its certain that his Doctrine must be received, and that the rest is implyed in this. But when the understand­ing receiveth the Gospel by Assent, the Will also Accepteth or Receiveth Christ as he is offered, by Consent: and both these together are the Receiv­ing of Christ; that is, the true justifying Faith of Gods Elect. It is not therefore a Physical passive Reception, as Wood receiveth the Fire, and as our Souls receive the Graces of the Spirit; but it is a Moral Reception, or Reputative, which is Active and Metaphorical. This will be better under­stood when the object is considered; which is [ Christ Jesus the Lord]. To receive Christ as Christ, or the Anointed Messias, and as the Sa­viour and our Lord, is to believe that he is such, and to consent that he be such to us, and to trust in him, and resign our selves to him as such. The Relation we do indeed Receive by a proper pas­sive Reception; I mean our Relation of being the Redeemed, Members, Subjects, Disciples of this Christ. But the person of Christ we only Receive by such an active, moral, reputative Reception, as a Servant by consent Receives a Master, a Patient by Consent receives a Physitian; a Wife by consent re­ceives a Husband; and a Schollar or Pupil by Consent receives a Teacher or Tutor; or the Sub­jects by Consent receive a Sovereign. So that it is the same thing that is called [ Receiving Jesus the Lord] and [ believing in him], as it is expound­ed Joh. 1.12. There are three great observ­able [Page 7] acts of Faith essential to it; the first is, As­sent to the truth of the Gospel: the second is, Con­sent or Acceptance of Christ and Life as the offered good: the third is Affiance in Christ for the accom­plishing of the ends of his Office. Now the word Faith doth most properly express the first act and the last; and the word [ Receiving] doth most properly express the middlemost: but which ever term is used, when it is Justifying Faith that is spoken of, all three are intended or included: By what hath been said, you may discern whe­ther you have Received Christ or not: For your Faith may be known by these acts which are its parts. 1. If you sincerely believe the Gospel to be true; which must be with a belief so strong at least, as that you are resolved to venture your happiness upon this belief, and let go all for the hope that is set before you. 2. If an offered Christ in his Relation as a full and perfect Savi­our be heartily welcom to you. If you consent to the Gospel offer, and are but truly willing to be his, and that he be yours in that Relation. Faith is not only called a Receiving of Christ, but is oft exprest by this term of [ Willing] him. And therefore the Promise is to [ Whosoever will], Rev. 22.17. and the wicked are denyed a part in Christ, because they will not have him reign over them, Luke 19.27. or Will not come to him that they may have life, Joh. 6.40. even because they would none of him, Psal. 81.11, 12. which is because they are not true Believers or Disciples of Christ. 3. If you thus by consent take Christ for your Saviour, Teacher and Lord, it must needs follow that you fiducially rely upon him, or trust him to accomplish the ends of his Relations: that you [Page 8] trust to him for deliverance, from the guilt and power and punishment of sin, and for quick­ning, strengthening, and preserving Grace, and for everlasting life, that you resign your selves up to him as his Disciples, to learn of him, with a confidence or trust that he will infallibly teach you the way to happiness. And that you also give up your selves to him as his Subjects, with a Trust that he will govern you in truth and Righteousness, in order to your Salvation, and will defend you from destroying enemies. This much is of the very Being of Faith, or [ the Re­ceiving Christ Jesus the Lord]. And these parts are inseparable: he that hath one in truth, hath all. Whenever we find in Scripture, the Pro­mise of Justification or Salvation made to us, if we believe, it is this believing, and none but this that is intended. It is not only believing in Christ as a Sacrifice or Priest, that is the Faith which Justifyeth, and believing in him as a Teacher or Lord, that sanctifyeth: the effects are not thus parcelled out to several essential parts of this same Faith: but it is this one entire Faith in all these essential parts that is the undivided condition of all these benefits; and in that way of a Con­dition of the free Promise it doth procure them. So much for the meaning of the first words [ Receiving Christ Jesus the Lord]. I will be briefer about the next. The second is [ walking in him], which is no more but the living as Christians when once we are become Christians; and using that Christ to the ends which we received him for, when once we have received him. Two things are necessary to such as we, that have lost our way: the first is to get into the right way [Page 9] (and that is to get into Christ who is the way): the other is to travel on, when we are in it: For it is not enough to bring us to our Journeyes end, that we have found out the right way. The next word to be explained is [ rooted]. Which doth not intimate that any are really planted in­to Christ without any rooting in him at all: but by [ rooted] is meant [ deeply rooted]. For the Roots increase under ground as well as the Tree above ground. Rooting hath two ends, and both are here implyed. The first is for the Firmness of the Tree, that blustring winds may not overturn it. The second is for nutriment: that it may receive that nourishment from the earth which may cause its preservation, growth and fruitfulness. This is the Rootedness of Christians in Christ, that they may be confirmed in him against all assaults, and may draw from him that nutriment that is necessary to their growth and fruit. The next term is [ built up in him]. No house consisteth of a bare Foundation. Five things are expresly contained in our being [ built up in him]: The first is that we are united or con­joyned to him, as the building is on the Founda­tion. The second is, that we rest wholly on him as our support, as the building doth on the Foun­dation. The third is, that we are also conjoyned one unto another, and are become one spiritual building in the Lord. The fourth is, that the Fabrick doth increase in bigness, as the house doth by being built up: so that it importeth our in­crease in Grace, and the increase of the Church by us. The fifth is the fitness of the building to its intended ends and use: Till it be built up, it is not fit for habitation. And till Christians are built [Page 10] up, God hath not that use of them to which he doth intend them. The next term is [ stablish­ed or confirmed in the Faith], which signifyeth but that strengthening and fixing of us that may prevent our fall or shaking. And it compri­seth these two things. First that we be soundly bottomed on Christ, who is our Foundation. And secondly, that we be cemented and firmly joyned to each other. And this comprehendeth their stability in the doctrine of Faith: And therefore he addeth [ as ye have been taught], to fortify them against Heresies, which indeed are all but novelties; that so they may know how to try the Doctrines that afterward should be offered them, and stick fast to that which the Apostles taught. He next requireth them to [ abound therein] to let them know, that as it is no small matters that they expect by Christ, so they should not rest in small degrees of Grace or du­ty; but especially the duty of [ Thanksgiving], which is an Evangelical and celestial duty, and so admirably beseems a people that have par­taked of such admirable Salvation, and is so sui­table to our mercies, and our condition, and Gods just expectation. As it is Love and Grace whose eternal praise is designed by the Gospel, and are magnified in the Church by the Re­deemers great and blessed work: So it is returns of Love and Praise and Joy, that should be the most abounding or overflowing part of all our Chri­stian affections and performances. After this ex­plication, you may see that the sense of the Text lyeth plain in this Proposition.

Doct. [ Those that have savingly Received Christ Jesus the Lord, must be so far from resting [Page 11] here as if all were done, that they must spend the rest of their dayes in walking in him, being Rooted and built up in him, and stablished in the Faith as the Apostles taught it, and abounding in it, especially with joyful prayses to our Redeemer].

And because that my design is only to Direct young Christians how they may come to be esta­blished and confirmed in Christ, I shall therefore pass over all other things that the full handling of this Text requireth; and shall only give you 1. A short intimation here what this confirmation and stability is (which shall be fullyer opened to you in the Directions). 2. And shew you the need of seeking it. And 3. How you may at­tain it.

1. This Confirmation is the Habitual strength of Grace; distinct from present actual confirmati­on by the influence of Grace from God: For though God may in an instant confirm a weak person against some particular temptation, by his free assistance, yet that is not it which we have here to speak of, but Habitual confirmation in a State of Grace: And ordinarily we may ex­pect that Gods co-operating assisting Grace, should bear some proportion with our Habitual Grace: Even as in nature he concurreth with the strong­est men to do greater works than he causeth the weak to do; and with the wisest men to under­stand more than the foolish do: I say but that Ordinarily it is thus.

A Confirmed Christian as contrary to a weak one, 1. Is not to be judged of by his free­dome from all scruples, doubts or fears. 2. Nor by his eminency in mens esteem or ob­servation. 3. Nor by his strength of Memory. [Page 12] 4. Or freedom of utterance in Praying, Preach­ing, or Discourse. 5. Or by his seemly deport­ment and courtesy towards others. 6. Nor by his sedate calm and lovely temper, and freedom from some hast and heats which other tempers are more prone to. 7. Nor by a Man-pleasing or dissembling faculty to bridle the tongue when it would open the corruption of the mind, and to suppress all words which would make others know how bad the heart is. There are many endowments laudable and desirable which will not shew so much as sincerity in Grace; and much less a state of Confirmation and stability.

But Confirmation lyeth in the great degree of all those Graces which Constitute a Christian. And the great degree appeareth in the operations of them. As 1. When Holiness is as a New-na­ture in us, and giveth us a Promptitude to holy actions; and maketh us free and ready to them, and maketh them easie and familiar to us: Whereas the weak go heavily, and can scarce drive on and force their minds. 2. When there is a constancy or frequency of holy actions: which sheweth the strength and stability of holy inclina­tions. 3. When they are powerful to bear down oppositions and temptations, and can get over the greatest impediments in the way, and make an advantage of all resistance, and despise the most splendid baits of sin. 4. When it is still getting ground, and drawing the Soul upward, and nearer to God, its Rest and End. And when the heart groweth more Heavenly and Divine, and stranger to Earth and earthly things. 5. And when holy and heavenly things are more sweet and delecta­ble to the Soul, and are sought and used with [Page 13] more Love and pleasure. All these do shew that the Operations of Grace are vigorous and strong; and consequently that the Habits are so also.

And this confirmation should be found, 1. In the Vnderstanding. 2. In the Will. 3. In the Af­fections. 4. In the Life.

1. When the Mind of man hath a larger comprehension of the Truths of God, and the Order and Method and Vsefulness of every truth! And a deeper apprehension of the cer­tainty of them, and of the Goodness of the mat­ter expressed in them! When Knowledg and Faith come nearest unto sight or intention, and we have the fullest the truest, and the firmest and most certain apprehension of things revealed and unseen; when the Nature and the Reasons, and the ends and benefits of the Christian Religion are all most clearly, orderly, decently, constantly and powerfully printed on the mind, then is that Mind in a Confirmed state.

2. When the Will is guided by such a con­firmed understanding, and is not bruitishly re­solved, he knoweth not for what or why! When Light hath fixed it in such Resolutions as are past all notable doubtings, deliberations, wa­verings, or unwilling backwardness: and a man is in seeking God and his Salvation, and avoiding known sin, as a natural man is about the questions, whether he should preserve his Life? and make provision for it? and whether he should poison, or famish, or torment himself? When the Inclination of the Will to God and Hea­ven and Holiness, are likest to its natural Inclina­tion to Good as Good, and to its own felicity! And its action is so free as to have Least Indeterminati­on, [Page 14] and to be likest to Natural necessary acts, as those are of blessed Spirits in Heaven! When the least intimation from God prevaileth, and the Will doth answer him with readiness, and de­light! And when it taketh pleasure to trample upon all opposition; and when all that can be offered to corrupt the heart, and draw it to sin, and loosen it from God, prevaileth but as so much filth and dung would do (Phil. 3.7, 8, 9.), This is a confirmed state of Will.

3. When the Affections do proceed from such a Will; and are ready to assist, excite and serve it; and to carry us on in necessary Duties! When the lower affections of Fear and sorrow do cleanse and restrain and prepare the way, and the Higher Affections of Love, and Delight ad­here to God, and Desire and Hope do make out after him, and set the Soul on just endeavours: When Fear and Grief have less to do, and are de­livering up the heart still more and more to the possession of Holy Delight and Love! And when those Affections, which are rather Profound than very sensible, immediately towards God him­self, are sensible towards his Word, his Servants, his Graces and his wayes, and against all sin; The [...] are the Affections, and so the man in a con­firmed State.

4. When our selves, our time, and all that we have, are taken to be Gods, and not our own, and are entirely, and unreservedly resigned to him, and used for him; When we study our duty, and trust him for our reward: When we live as those that have much more to do for Heaven than for earth, and with God than with Man or any Creature: When our Consciences [Page 15] are absolutely subjected to the Authority and Laws of God; and bow not to Competitors: When we are habitually disposed as his Servants to be constantly imployed in his Works, and make it our Calling and business in the world; as judging that we have nothing to do on earth, but with God, or for God: When we keep not up any secret desires and hopes of a Worldly felicity; nor purvey for the pleasure of the Flesh, under the cloak of Faith and Piety; but subdue the Flesh as our most dangerous enemy; and can easily deny its appetite and concupiscence: When we guard all our senses, and keep our passions, thoughts, and tongues, in obedience to the holy Law: When we do not inordinately set up our selves in our esteem or desire, above or against our Neighbour and his welfare; but love him as our selves, and seek his good, and resist his hurt as heartily as our own, and love the godly with a love of Complacence, and the ungodly with a love of Benevolence, though they be our ene­mies: When we are faithful in all our Relati­ons, and have judgment to discern our duty, that we run not into extreams; and skill and readiness and pleasure in performing it, and pati­ence under all our sufferings; this is the Life of a confirmed Christian (in various degrees, as their strength is various).

And now I shall proceed to perswade such to value and seek this confirmation, lest with dull unprepared minds my following Directions should be lost; and then I shall give you the Directions themselves, which are the part that is principally intended. And first for the Motives.

1. Consider that your first entrance into Christia­nity [Page 16] is an engagement to proceed: your Receiving Christ obligeth you to walk and grow up in him. A fourfold obligation you very Christianity lay­eth upon you, to grow stronger, and to persevere. 1. The first is, from the very nature of it; even from the Office of Christ, and the use and ends to which we do receive him. You receive Christ as a Physician of your diseased Souls; and doth not this engage you to go on to use his Medi­cines till you are cured? What do men choose a Physician for, but to heal them? It were but a foolish patient that would say, [ Though my disease be deadly, yet now I have chosen the best Physician, I have no more to do; I doubt not of recovery]. You took Christ for a Saviour, which engageth you to use his saving means, and submit to his sa­ving works. You took him for your Teacher and Master; and gave up your selves to be his Disciples: and what sense was in all this if you did not mean to proceed in learning of him. Its a silly conceit for any man to think that he is a good Schollar, meerly because he hath chosen a good Master or Tutor, without any further learning of him. When Christ sent out his Apostles, it was for these two works: first to Disciple Nations, and Baptise them; and then to go on in Teaching them to observe all things whatsoever he command­eth them. Matth. 28, 19, 20. Christ is the way to the Father: but to what purpose did you come into this way, if you meant not to travel on in it?

2. Moreover when you became Christians, you entered a solemn Covenant with Christ; and bound your selves by a vow, to be faithful to him to the death: And this Vow is upon you: [Page 17] It is better not to Vow, than to Vow and not perform. Eccles. 5.5. In taking him to be the Captain of your Salvation, and listing your selves under him, and taking this Oath of fidelity to him, you did engage your selves to fight as faithful Soul­diers, under his conduct and command to your lives end. And as its a foolish Souldier that thinks that he hath no more to do, but list him­self and take Colours, and need not fight; so it is a foolish and ungodly Covenanter that thinks he hath nothing to do but to Promise; and may be excused from performance because that Promising was enough; when the Promise was purposely to bind him to perform.

3. Moreover, when you became Christians, you put your selves under the Laws of Christ: and these Laws require you to go further till you are confirmed; so that you must go on, or re­nounce your obedience to Christ.

4. Lastly, when you became Christians, you received such exceeding Mercies, as do oblige you to go much higher in your affections, and much further in your obedience to God. A man that is newly snatcht as from the jaws of Hell, and hath received the free forgiveness of his sins, and is put into such a state of blessedness as we are, must needs feel abundance of obligations upon him, to proceed to stronger resolutions and affe­ctions, and not to stop in those low beginnings. So that if you lay these four things together, you will perceive that the very purpose of your Re­ceiving Christ was that you might walk in him, and be confirmed and built up.

2. Consider also, that your Conversion is not sound if you are not heartily desirous to encrease. [Page 18] Grace is not true, if there be not a desire after more; yea if you desire not perfection it self. An Infant is not born to continue an Infant, for that were to be a Monster; but to grow up unto Manhood. As the Kingdom of Christ in the Word is likened by him to a little Leaven, and to a grain of Mustard-seed, in the beginning, which afterward makes a wonderful increase; so his Kingdom in the Soul is of the same nature too. If you are contented with that measure of holi­ness that you have, you have none at all, but a shadow and conceit of it. Let those men think of this that stint themselves in Holiness, and plead for a Moderation in it, as if it were intem­perance or fury to love God or fear him or seek him or obey him, any more than they do; or as if we were in danger of excess in these: If ever these men had feelingly, and by experience known what Holiness is, they would never have been possessed with such conceits as these.

3. Consider, What abundance of labour hath been lost, and what hopes have been frustrate, for want of proceeding to a Rooted Confirmation. I say not that such were truly sanctified: but I say, they were in a very hopeful way, and went far, and by going further might have attained to Salva­tion. The heart of many a Minister hath been glad to see their Hearers humbled, and bewail­ing sin, and changing their minds and lives, and becoming forward Professors of Godliness; when a few years time hath turned all this joy into sorrow: and one of our hopeful seeming Converts doth grow cold, and lose his former forwardness: another falls to desperate sensuali­ty, and turns Drunkard, or Fornicator, or Game­ster; [Page 19] another turns worldling, and drowneth all his seeming zeal in the love of Riches, and the cares of this life; and another (if not many to one) is deluded by some deceiver, and infected with some deadly errors, and casts off duty, and sets himself, like a hired instrument of Hell, to divide the Church, oppose the Gospel, and re­proach and slander and rail at the Ministers and Professors of it, and to weaken the hands of the Builders, and strengthen the ungodly, and serve the secret enemies of the truth. Those that once comforted our hearts in the hopes of their Conver­sion, do break our hearts by their Apostacy and subversion, and become greater hinderances to the work of Christ, and greater Plagues to the Church of God, that those that never professed to be Religious. Those that were wont to joyn with us in holy worship, and went up with us to the house of God as our companions, do af­terwards despise both Worshippers and Wor­ship. Whereas if these men had been rooted and confirmed, you should never have seen them fall into this misery. O how many Prayers, and Confessions, and Duties do these men lose? How many years have some of them seemed to be Religious, and after all have proved Apostate miscreants; and the World, and the Flesh, and Pride and Error swallow up all. See then what need you have to be rooted, confirmed, and built up in Christ.

4. Consider also, How much of the Work of your Salvation is yet to do, when you are Converted. You have happily begun; but you have not finished. You have hit of the right way, but you have your Journey yet to go; you have chosen the [Page 20] best Commander, and fellow Souldiers: but you have many a Battle yet to fight. If you are Christians indeed, you know your selves that you have many a corruption to resist and con­quer, and many a temptation yet to overcome, and many a necessary work to do? And there is a necessity of these after-works as well as of the first. For these are the use and end of your conversion, that you may live soberly righteously and godly in this present World, denying ungodliness and wordly lusts, Tit. 2.11, 12. For we are his workmanship, created in Christ Jesus for good works, which God hath ordained that we should walk in them, Eph. 2.10. And how can Infants go through all these works? Which of you would desire an Infant or Criple to be your servant? But though God be in this more merciful than man, yet he may well expect that you should not be still Infants. What work are you like to make him, in this decrepit and weak conditi­on? O pittiful blindness! that any man that knows that he hath a Soul to save, should think an Infant-strength proportionable to those works and difficulties that stand between him and ever­lasting Life! In the matters of this Life, you feel the need and worth of strength: you will not think an Infant fit to Plow or Sow, or Reap or Mow, or Travel or play the Souldier! and yet will you rest satisfied with an Infant-strength, to do those great and matchless works, which your Salvation lyeth on?

5. Moreover, the weak unconfirmed Souls, are usually full of trouble, and live without that assurance of Gods love, and that spiritual peace and comfort, which others do possess. One would think no [Page 21] other Argument should be necessary to make men weary of their spiritual weaknesses and Di­seases than the pain and trouble that alwayes at­tendeth them. Its more pain to a sick man to travel a mile, than to a sound man to go ten. To the lame or feeble, every step hath pain, and all that they do is grievous to them: when far more would be a recreation to one that is in health. O therefore delight not in your own languish­ings! Choose not to live in pain and sorrow! But strive after Confirmation and growth in Grace; that overgrowing your infirmities you may overcome your sad complaints and groans, and may be acquainted with the comfortable life of the Confirmed. O how roundly and cheer­fully would you go through your work! how easy and sweet and profitable would it prove to you, if once you were strong confirmed Christians! Alas, the Souls of those that are not confirmed, lye open to every temptation of the malicious enemy of their peace: and how small a matter will disquiet and unsettle them! every passage in Scripture which they understand not, and which seems to make against them, will disturb them. A Minister cannot Preach so plainly or so caute­lously, but somewhat which they understand not will be matter of their disquiet. Providences will trouble them because they understand them not: Afflictions will be bitter to the mind as well as the body, and will immoderately perplex them, because they understand them not, or have not strength to bear them and improve them. The sweeter mercies of prosperity will much lose their sweetness for want of holy Wisdom and strength to digest them. And what man would [Page 22] choose such a weak and languishing state as this, before a confirmed healthful state? Will you run up and down for Physick when you are sick? and will you no more regard the health and sta­bility, and spiritual peace and vigour of your souls?

6. Moreover, it is the strong confirmed Christi­an that hath the true use and benefit of all Gods or­dinances: Meat is digested by the healthful sto­mack; and its seen upon them; and we use to say, It is not lost: It is sweet to them, and doth them good; and they are strengthened more by it. And so is the confirmed Christian by Gods Ordinances. But to the weak unconfirmed Soul, how much of the means of Grace is even as lost? How little sweetness do they find in means? and how little good can they say they get by them? I deny not but some good they get, and that they must use them still; for though the sick have little relish of his meat, yet he can­not long live without it: and though it breed not strength or health, yet it maintaineth that languishing life: but this is all, or almost all. What a sad thing is this to your selves, and unto us! when Ministers that are as the Nurses of the Church, or Stewards of the Houshold to give them all their meat in due season, must see that all that ever they can do for you, will do no more than keep you alive? Yea, how often are you quarrelling with your food; and you do not like it? or you cannot get it down, somthing still ails it for matter or manner: or else if the Mini­ster displease you, your feeble stomachs do loath the food, because you like not the Cook that dresseth it, or because his hands are not so clean [Page 23] as you desire. The full Soul loatheth an Honey­comb, but to the hungry every bitter thing is sweet, Prov. 27.7. Or if you get it down, you can hardly keep it, but are ready to cast it up to our faces. And thus a great deal of our labour is lost with you: holy Doctrine lost, and Sacra­ments and other Ordinances lost, because you have not strength to digest them. Labour there­fore to be stablished and built up.

7. I beseech you look upon the face of the World, and see whether it have not need of the strongest helps? Whereas the weak and sick are burthensome to others, rather than fit to help the distressed. It is a multitude among us, and abroad in the world, that are ignorant and ungodly and in the depth of misery: And if there be but a few to help them, those few should not be Babes. Abundance of this multitude are obstinate in their sin, blind and wilful, captivated by the Devil, and have sold themselves to do evil: and shall such mise­rable Souls as these have none but children or sick folks to help them. I tell you Sirs, their Disea­ses prove too hard for the skilfullest Physicians: It will put the wisest man in England to it, to per­swade one obstinate enemy of godliness, to the hearty love of a holy life; or to cure one old superstitious person of his self-conceitedness; or one covetous person of his love of the World; or one old drunkard or glutton of his sensuality. How then will silly ignorant Christians be able to perswade them? I know it is not the ability of the Instrument, but the will of God that is the principal cause; but yet God useth to work by instruments according to their fitness for the work. What a case is that Hospital in where [Page 24] all are sick, and no healthful persons among them to help them? Poor weak Christians! you are not able much to help one another; how much less to help the dead ungodly World? Wo to the World if it had no better helpers! And wo to your selves if you had not the help of stronger than your selves (seeing it is Gods way to work by means.) Alas, a child or sick person is so unfit to labour for the Family, and to work for others, that they are the burdens of the Family, and must be provided for by others. They are so unmeet to help others in their weakness, that they must be carried, or attended and waited on themselves. What a Life is this to be the bur­dens of the Church, when you might be the Pil­lars of the Church? To be so blind and lame, when you might be eyes to the blind, and feet to the lame.

I speak not this to extenuate Gods mercies to you; nor to undervalue the great felicitie of the Saints, even the poorest and weakest of them. I know that Christ is tender of the weakest that are sincere, and will not forsake them. But though you are so far above the dead world, even in the bed of your groaning and languish­ing, yet O how far are you below the Confirmed healthful Christian? You are happy in being alive, but you are unhappy in being so diseased and weak. You are happy in being of the Fami­ly, and fellow-Citizens with the Saints; But you are unhappy in being so useless and unprofitable and burdensom: For indeed you live but as the Poor of the Parish; not only on the Alms of Christ, for so we do all; but on the Alms of your bre­threns assistance and support: And I know that [Page 25] in worldly matters you will rather labour with your hands, that you may have to give to them that need, than be troublesom to others, and live up­on Charity, Eph. 4.28. I know that the time is not yet come that there shall not be a Beggar in Is­rael; I mean one that needs not our continual relief: The poor we shall have alwayes with us; even the poor in Grace to exercise our Charity; and I know that the strong must bear with their in­firmities, and exercise compassion on them. But yet you should remember the words of Christ, It is more honourable to give than to receive. And therefore be perswaded to be stir your selves for spiritual health and strength and riches, that the multitudes of needy miserable Souls may have some help from you; and that when they come to your doors, you may not turn them away with so cold an answer, [ Alas, we have nothing for our selves] Were you but strong confirmed Christians, what blessings might you be to all about you? What a stay to the places where you live? Your lips would feed many as a Tree of Life. The ear that heard you would bless you, and the eye that saw you would bear you witness, Job 29.11. You would be to poor Souls, as bountiful Rich men are to their bodies; the support and relief of many that are needy. You would not eat your morsells alone, nor would you see any perish for lack of cloathing, but the loyns of the poor would bless you, Job 31.17, 18, 19, 20. Oh pity the poor World that needeth more than Childrens help, and grow up unto Confirmation. O pity the poor Church that abounds with weaklings, thats pestered with childish self conceited quarrellers, and needeth more than childrens help; and grow up to con­firmation [Page 26] O pity your selves and live not still in so childish, sickly, and beggarly a condition, when the way of riches and health is before you: but up and be doing till you have attained con­firmation.

8. Yea this is not all; you do not only deny the Church your assistance, but most of the trou­bles and divisions of the Church, are from such un­setled weaklings as you. In all Ages almost, these have made the Church more work than the Heathen Persecutors did with Fire and Sword. These Novices, as Paul calleth them, that is; your beginners in Religion, are they that most commonly are puffed up with Pride, and fall into the condemnation of the Devil, 1 Tim. 3.6. These are they that are easiest deceived by Seducers, as being not able to make good the truth, nor to confute the plausible reasonings of the adversa­ries; and withall, they have not that rooted love to the Truth and wayes of God, which should hold them fast; and they quickly yield like cow­ardly Souldiers, that are able to make but small resistance. And as Paul speaks, they are like chil­dren tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lye in wait to deceive, Eph. 4.14. If you will still continue children, what bet­ter can we expect of you, but thus to be toss'd and carryed about. Thus you gratify Satan and Seducers, when you little think on it: And thus you harden the ungodly in their way: And thus you grieve the hearts of the godly, and especially of the Faithful guides of the Flocks. Alas that so many of the children of the Church, should become the scourges and troublers of the [Page 27] Church; and should set their teeth so deep in the breasts that were drawn out for their nourish­ment! If you were never drawn to do any thing to the reproach of the Church, yet what a grief must it be to us, to see so many of your selves miscarry? Ah thinks a poor Minister, What hopes had I once of these Professors; and are they come to this? O mark Sirs the Apostle's warn­ing, Heb. 13.9. [ Be not carried about with divers and strange doctrines]. And his way of preven­tion is, that the heart be established with Grace.

9. Consider also that it is a dishonour to Christ, that so many of his Family should be such weaklings; so mutable and unsetled and unprofitable as you are! I do not mean that it is any real dishonour to him: for it all the World should forsake him, they would dishonour themselves and not him, with any competent Judg: As it would dishonour the beholders more than the Sun, if all the world should say that it is darkness. But you are guil­ty of dishonouring him in the eyes of the mis­guided world: O what a reproach it is to God­liness that so many Professors should be so igno­rant and imprudent! and so many so giddy and unconstant! and so many that manifest so little of the glory of their holy Profession! All the enemies of Christ without the Church, are not capable of dishonouring him so much as you, that bear his Name and wear his Livery! While your Graces are weak your corruptions will be strong; and all those corruptions will be the dishonour of your Profession! Will it not break your hearts to hear the ungodly pointing at you as you pass by, to say, yonder goes a Covetous Professor; or yonder goes a proud, or a tipling, [Page 28] or a contentious Professor? If you have any love to God, and sense of his dishonour, me­thinks such sayings should touch you at the heart! While you are weak and unconfirmed, you will like children, stumble at every stone, and catch many a fall; and yield to temptations, which the stronger easily resist: and then being scan­dalous, all your faults by foolish men will be charged on your Religion. If you do but speak an ill word of another, or rail, or deceive, or over-reach in bargaining, or fall into any scanda­lous Opinions or practice, your Religion must bear all the blame with the World. Ever since I can remember, it hath been one of the princi­pal hinderances of mens Conversion, and streng­theners of the wicked in their way, that the God­ly were accounted a sort of peevish, unpeaceable, covetous, proud, self-seeking persons: which was a slander as to many, but too much occasi­oned by the scandalousness of some: And me­thinks you should be afraid of that Wo from Christ [ Wo be to him by whom offence cometh]. If you be Children, you may have the Wo of sharp castigations; and if you be Hypocrites, you shall have the Wo of overlasting sufferings. The world can judg no farther than they see: And when they see Professors of Holiness to be so like to common men, and in some things worse than many of them, what can you expect but that they despise Religion, and judg of it by the Pro­fessors of it, and say, If this be their Religion, let them keep it to themselves; we are as well without it as they are with it. And thus will the holy waies of God be vilified through you. If you will not excel others in the beauty of your conversations, [Page 29] that in this glass the World may see the beauty of your Religion, you must expect that they should take it but for a common thing which bringeth forth but common fruits, to their dis­cerning. You should be such that God may boast of, and the Church may boast of, to the face of the accuser: then would you be an honour to the Church, when God may say of you as he did of Job, [Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil] Job 1.8. If we could say so of you to the malignant enemies, [ See what men the godly are, there is none such among you; men of Holiness, Wis­dome, uprightness, sobriety, meekness, patience, peace­able and harmless, living wholly to God, as strangers on earth, and Citizens of Heaven], then you would be ornaments to your holy profession. Were you such Christians as the old Christians were, Act. 4. we might boast of you then to the re­proaching adversaries.

10. Moreover, till you are confirmed and built up, you may too easily be made the instruments of Satan, to further his designs. The weakness of your understandings, and the strength of your passions, and especially the interest that carnal Self hath remaining in you, may lay you open to temptations, and engage you in many a cause of Satan, to take his part against the truth. And how sad a case is this to any that have felt the love of Christ! Have you been warmed with his wondrous love, and washed with his blood, and saved by his matchless mercy? and may it not even break your hearts, to think that after all this, you should be drawn by Satan to wound [Page 30] your Lord, to abuse his honour, to resist his cause, to hurt his Church, and to confirm his ene­mies, and gratify the Devil! I tell you with shame and grief of heart, that abundance of weak unsetled Professors, that we hope have up­right meanings in the main, have been more powerful instruments for Satan to do his work by, for the hindering of the Gospel, the vilifying of the Ministry, the dividing of the Church, and the hindering of Reformation, than most of the notoriously prophane have been! What excel­lent hopes had we once in England of the flou­rishing of piety and happy union among the Churches and servants of Christ? And who hath not only frustrated these hopes, but almost broke them all to pieces? Have any had more to do in it than weak unstable Professors of Religious­ness. What sad confusions are most parts of England in at this day, by reason of the breaking of Churches into Sects and shreds, and the con­tentions and reproaches of Christians against Christians, and the odious abuse of holy truth and Ordinances! And who is it that doth this, so much as unstable Professors of Piety! What greater reproach almost could have befallen us, than for the adversary to stand by, and see men pulling out each others Throats? and hating and persecuting and reproaching one another; and that our own hands should pull down the house of God, and tear in pieces the miserable Churches while men are striving who shall be the Master of the Reformation? O what a sport is this to the Devil, when he can set his professed enemies by the ears, and make them fall upon one ano­ther? when if he have any notable work to do [Page 31] against the Church and cause of Christ, he can call out unstable Christians to do it! If he would have Godliness be scandalized, who hath he to do it but Professors of Godliness? Some of them to give the scandal, and others to aggravate and divulge it. Would he have a Church divi­ded? how quickly doth he find a bone of con­tention? and who should do it but the unstable Members of it? Would he have the truth opposed, and error and darkness to be promoted? who must do it but Professors of the truth? perswade some of them that truth is error, and error is truth, and the work will be done: They will furiously march out against their Master, and think they do him service while they are fighting against him, and scorning, and shaming, if not killing his Servants. Would he have publick divisions maintained among all the Churches of the World? It is but possessing the weaker un­stable Pastors and people, with a perverse zeal for meer words and notions, as if the life of the Church did therein consist; and they will be the Devils instruments at a beck, and carry it perhaps by the major vote; and all that will not Word it as they, shall be called Hereticks, and the Church shall have new Articles added to their Faith, under pretence of preserving and ex­pounding the old ones. And thus when Satan hath a work to do, if Heathens and Infidels can­not do it, it is no more but call out Christians to do it: If Drunkards and malignant enemies cannot do it, it is but calling out some unstable Professors of Godliness to do it, and possessing the more injudicious part of the Pastors with some carnal ends, or blind consuming zeal.

[Page 32]O Christians! in the Name of God, as you would avoid these devilish imployments, labour for confirming strengthening Grace; and rest not in your childish weakness and instability. If you are delivered from Satan, and have truly re­nounced him, and tasted the great Salvation of Christ, methinks you should even tremble to consider what a thing it would be, if after all this, you should prove through your weakness, so serviceable to the Devil, and so injurious to your dearest Lord! what! must those abuse him whom he hath Redeemed from damnation? Must those hands be employed to demolish his Kingdom, that were washed by him, and should have built it up? As if you were like Judas, that even now hath his hand with his Master in the dish, and presently lifts it up against him!

11. Moreover, while you are weaklings and unconfirmed, you will exceedingly encourage the un­godly in their false hopes, by being so like them as you are. When they see that you excel them so little, and in many things are as bad or worse than they, it strongly perswadeth them that their state is as good as yours, and that they may be sa­ved as well as others, seeing the difference seem­eth to be so small. They know that Heaven and Hell are much unlike, and vastly distant; and therefore they will hardly believe that they must be thrust into Hell, when men that seem so little to differ from them must go to Heaven. You would not believe how it hardeneth them in their sin when they see Professors do as bad! and how it setleth them in presumption and im­penitency to perceive your faults! When a Mi­nister hath laboured to make the sins of the un­godly [Page 33] odious to him, and to break his heart with the terrors of the Lord, O how it quieteth him, and healeth all again, to see the like sins, or o­thers as bad, in the Professors of Religion! If these, saith he, may be saved, for all such and such sins, what cause have I to fear! O wretched un­profitable scandalous Professors! when we have studied and Preach'd for mens Conversion ma­ny a year, you go and undo all that we have done, by the scandal or levity or imprudence of an hour! When we have almost perswaded men to be Christians, you unperswade them, and turn them back again, and do more harm by the weakness and scandal of your lives, than many of us can do good by life and Doctrine: When we have brought sinners even to the door of life, you prove their enemies, and take them out of our hands again, and bring them back to their old captivity. Doth it not pierce your very hearts to think on it, that ever one soul, much more so many, should be shut out of glory, and burn in everlasting misery, and you should have a hand in it? Consider of this, and methinks you should desire confirming Grace.

12. And methinks it should be very grievous to you, to be so like to the ungodly your selves, and that Satan should still have so much interest in you. Ho­liness is Gods Image; and doth it not grieve you that you are so little like him! By his Graces he keeps possession of you: and doth it not grieve you that God hath no more possession of you; but that Satan and sin should so defraud him of his own! Will he condescend to dwell in so low a worm, so oft defiled with the dung of his iniquities; and doth it not wound you to [Page 34] think that even there he should be so straitned, and thrust into corners, by a hellish enemy, as if that simple habitation were too much for him, and that dirty dwelling were too good for him I and as if you grudged him so much of the leavings of Satan, that had taken up the beginning of your dayes in sin!

Your corruption is the very image of the De­vil, and doth it not affright you to think that you should be so like him! You are charged not to be conformed to this World, but to be transformed or metamorphosed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God, Rom. 12.2. And yet will you stop in a state so like to those that perish? He that hath the least measure of saving Grace, is likest to the children of the Devil of any man in the world that is not one of them. Seek there­fore to increase.

13. And I beseech you consider that your ex­cellency, and the glory and lustre of your Graces, is one of Gods appointed means for the honour of his Son and Gospel, and Church, and for the Conviction and Conversion of the unbelieving Word: And therefore if you use not this means, you rob God and the Church of that which is their due, and deprive sinners of one of the means of their Salvation. You are commanded to let your light so shine be­fore men, that they may see your good works, and glo­rifie your Father which is in heaven, Matth. 5.16. Christians be awakened in the name of God to consider what you have to do with your Graces! you have the living God to please and honour by them! As the excellency of the work doth honour the Workman, so must your Graces and [Page 35] lives honour God. You have the Souls of the weak to confirm by your lives, and the Souls of the ungodly to win by your lives. You should all be Preachers, and even Preach as you go up and down in the World, as a Candle lighteth which way ever it goeth. As we are sent to save sinners as Ambassadors of Christ, by publick Pro­clamation of his Will; so are you sent to save them as his Servants and our helpers, and must Preach by your lives and familiar exhortations, as we must do by authoritative instruction. A good life is a good Sermon; yea those may be won by your Sermons, that will not come to ours; or will not obey the Doctrine which they hear. Even to women that must keep silence in the Church, doth Peter command this way of Preaching, I Pet. 3.1, 2. That if any of them have Husbands that obey not the Word, they may without the Word be won by the conversation of the Wives.] Thousands can understand the meaning of a good life, that cannot understand the meaning of a good Ser­mon! By this way you may Preach to men of all Languages, though your tongues had never learnt but one: For a holy, harmless, humble life, doth speak in all the Languages of the World to men that have eyes to read it: This is the Universal Character and Language, in which all sorts may perceive you speak the wondrous works of the Holy Ghost: I charge you there­fore Christians, deprive not God of the honour you owe him, nor the Church, or Souls of wicked men of this excellent powerful help which you owe them, by continuing in your weakness and unsetled minds, and spotted lives; but grow up to that measure that may be fit for such a work. [Page 36] As you durst not silence the Preachers of the Gospel, so do not dare to silence your selves from Preaching by your holy exemplary lives: And alas, do you think that feeble, giddy, scan­dalous Professors are like to do any great mat­ters by their Lives! Would you wish the poor World to write after such a crooked and blot­ed Copy? Will it win mens hearts to a love of Holiness, to talk with a Christian that can scarce speak a word of sense for his Religion! or to see a Professor as greedy for a little gain as the ve­ryest worldling that hath no other hope! or to hear them rail, or lye, or slander! Or to see them turn up and down like a Weather-cock ac­cording as the Wind of temptation sits! and to follow every new Opinion that is but put off with a plausible fervency. Do you think that men are like to be won by such lives as these?

14. Do you consider what great things you must make account to suffer for Christ? You must for­sake all that you have, Luke 14.33. You must not save your lives if he bid you lose them, Matth. 16.25. You must suffer with him, if you will be glorified with him, Rom. 8 17. You may be called to confess Christ before the Kings or Judges of the earth; and then if you deny him he will deny you, and if you be ashamed of him he will be ashamed of you, (unless you be brought to a better state) Luk. 9.26. Mark 8.38. You may be called to the fiery tryal, and to suffer also the spoiling of your goods, and in a word, the loss of all. And do you think that you shall not find use for the strongest Graces then! Have you not need to be confirm­ed rooted Christians that must expect such storms! Are Infants meet for such encounters? [Page 37] Have you not seen how many that seemed strong have been overthrown in a time of tryal? And yet will you stop in a weak estate. Perhaps you'l say, We cannot stand by our own strength; and therefore Christ may uphold the weakest, when the strongest may fall. To which I answer, Its true: but it is Gods common way to work by means, and to imitate nature in his works of Grace; and therefore he useth to root and strengthen those that he will have to stand and conquer; yea, and to arm them as well as strengthen them, and then to teach them to use their arms, Eph. 6.10, 11, 12, 13. Finally my brethren, be strong in the Lord, and in the power of his might: put on the whole armour of God that ye may be able to stand a­gainst the wiles of the Devil. For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the darkness of this World, against spiritual wickedness in high pla­ces: Wherefore take unto you the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand.] You must look when you are illuminated, to endure a great fight of afflictions; to be made a gazing stock both by reproach­es and afflictions, and to be companions of them that are so used: and therefore you have need of patience, that after ye have done the will of God, you may re­ceive the Promise, Heb. 10.32, 33, 36. If you will endure in the time of persecution, the Word must take deep rooting in your hearts, Matth. 13.5, 20, 21. and you must be founded on a Rock, if you look to stand in time of storms, Matth. 7.24, 25.

In the mean time, it is a fearful thing to see in what a wavering condition you seem to stand; like a Tree that shakes, as if it were even falling; [Page 38] or like a cowardly Army that are ready to run before they fight; and like cowardly Souldiers, you are still looking behind you, and a small matter troubleth, and perplexeth, and staggereth you, as if you were ready to repent of your re­pentings. And must God have such servants as these, that upon every rumour or word or trou­ble, are wavering and looking back, and ready to forsake him?

15. Consider also, that the same Reasons that moved you at first to be Christians, should now move you to be confirmed thriving Christians: For they are of force as well for this as for that. You would not have mist your part in Christ for all the World (if indeed you have the least degree of Grace). And if the beginning be good and necessary, the increase is neither bad or needless. If a little Grace be desireable, sure more is more desirable. If it was then but a reasonable thing that you should forsake all for Christ and fol­low him; it is sure as reasonable that you should follow him to the end, till you reach that blessed­ness which was the end for which at first you followed him. What Christian! hast thou found God a hard Master, a barren Wilderness to thee? or his service an unprofitable thing! say so, and I dare say thou art a bastard (to use the Apostles phrase, Heb. 12.8.) and not a Chri­stian. Some tryal thou hast made of him, What evil hast thou found in him! or what wrong hath he ever done thee! that thou shouldest now begin to make a stand, as if thou were in doubt whether it be best to go further? If ever Christ were needful, he is needful still? and if ever hea­ven and holiness were good, they are good still! [Page 39] and therefore go on till thou hast obtained more, and forget not the Reasons that first perswaded with thee.

16. Nay more than so, you have the addition of much experience, which should be an exceeding help to quicken your affections. When you first Re­pented and came into Christ, you had never had any experience in your selves of his saving spe­cial Grace before; but you came in upon the bare hearing and believing of it: But now you have tasted that the Lord is gracious! and you have received at his hands the pardon of sin, the Spirit of adoption, the hope of glory, which be­fore you had not! You have had many a Prayer answered, and many a deliverance granted; and will you make a stand when all these experien­ces do call you forward? Should not new Mo­tives and helps thus added to the old, be the means of adding to your zeal and holiness? Surely more wages and encouragement, doth be speak more work and diligence. And there­fore see that you increase.

17. And most or many of you have cause to consider how long you have been already in the Family and School of Christ. If you are but newly entered, I may well exhort you to increase, but I cannot reprove you for not increasing. But alas, what a multitude of dwarfs hath Christ, that are like Infants at twenty or fourty or threescore years of age. What! be so many years in his School, and yet be in the lowest Form. [ For when for the time ye ought to be Teachers, you have need that one teach you again which be the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong meat: For every one that [Page 40] useth milk is unskilful in the word of Righteousness: for he is a Babe: but strong meat belongeth to them that are of full age, that by reason of use have their senses exercised to discern both good and evil, Heb. 5.12, 13, 14.] O poor weak diseased Christian! hast thou been so many years beholding the face of God by Faith! and yet art thou no more in love with him than at the first! Hast thou been so long making tryal of his goodness! and dost thou see it and savour it no more than in the be­ginning! Hast thou been so long under his cure; and art thou no more healed than the first year or day! Hast thou been hearing and talking of Heaven so long; and yet art thou no more hea­venly nor ready for Heaven! Hast thou heard and talk'd so much against the World and the Flesh; and yet is the World as high in thee as at first, and the Flesh as strong as in the begining of thy Profession! O what a sin and shame is this? and what a wrong to God and thee?

Yea consider here also what means thou hast had, as well as what time! O who hath gone beyond thee for power and plenty and purity of Ordinances? or at least how few. Surely few parts of all the earth are like to England, for the showers of Heaven, and the Riches of the preci­ous Ordinances of God. You have Sermons till you can scarce desire more! And that so plain that men can scarce tell how to speak plainer: and so earnest, as if the servants of Christ would take no nay: even almost as if they must perish if you perished. You have as frequent, as plain and powerful Books. You have the warnings and examples of the godly about you. And what yet would you have more! And should a [Page 41] people thus fed be Dwarfs continually? Is igno­rance, and dulness, and earthliness, and selfish­ness, excusable after all these means? Surely sirs it is but just that God should expect you all to be Gyants! even heavenly, grown, confirmed Christians: Whatever others do, it should be so with you.

18. And methinks it should somewhat move you to consider, how others have thriven in less time, and by smaller means by far than you have had! and how some of your neighbours can yet thrive by the same means that you so little thrive by. Job that was so magnified by God himself, had not such means as you: Abraham, Isaac, Jacob, Joseph, had none of them all such means as you! Many Prophets and righteous men have desired to see those things that you see, and have not seen them; and to hear those things which ye hear, and have not heard them, Matth. 13.17. Though John Baptist was greater than any of the Prophets, yet the least of you that are in the Gospel Kingdom, are greater than he, in respect of means. As the times of the Gospel have far clearer light, and give out grea­ter measures of Grace; so the true genuine chil­dren of the Gospel should (taking them one with another) be far more confirmed, strong and hea­venly, than those that were under the darker and scanter administrations of the Promise.

And do you not see and hear how far you are outstript by many of your poor Neighbours, that are as low in natural parts, and as low in the world, and the esteem of men as you. How ma­ny (in this place I dare boldly speak it) do shine before you in knowledg, and meekness, and pa­tience, and a blameless upright life; in fervent [Page 42] prayers, and a heavenly conversation! Men that have had as much need to look after the World as you! and no longer time to get these qualifi­cations; and no other means but what you have had, or might have had as well as they. And now they shine as stars in the Church on earth, while you are like sparks, if not like clods. I know that God is the free disposer of his graces; but yet he so seldom faileth any (even in degrees) that be not wanting to themselves, that I may well ask you, why you might not have reached to some more eminency, as well as these about you, if you had but been as careful and industri­ous as they?

19. Consider also, That your holiness is your personal perfection, and that of the same kind you must have in glory, though not in the same degree. And therefore if you be not desirous of its in­crease, it seems your are out of love with your souls, and with Heaven it self: And when you cease to grow in Holiness, you cease to go on any further to Salvation. If you would indeed your selves be perfect and blessed, you must be perfected in this holiness, which must make you capable of the perfect fruition of the most holy God, and capable of his perfect love and praise. There is no Heaven without a perfection in holiness. If therefore you let fall your desires of this, it seems you let fall your desires of Salva­tion. Up then and be doing! and grow as men that are growing up to glory; and if you believe that you are in your progress to Heaven, being nearer your Salvation than when you first believed, see then that you make a progress in heavenly mindedness, and that you be riper for [Page 43] Salvation than when you first believed. How ill doth it become men to make any stand in the way to Heaven? especially when they have been in the way so long, that we might have ex­pected before this they should have been as it were almost within sight of it?

20. Consider also that, Little Grace, Little Glory; and the greater measure of Holiness, the greater measure will you have of Happiness. I know that the glory of the lowest Saint in Heaven will be exceeding great: but doubtless the greatest measure is unspeakably most desirable. And as it will not stand with the truth of Grace for a man to be satisfied with a low degree of Grace, though he plead the happiness of the lowest Christian, and his own unworthiness of the least degree: So at least it ill beseems an Heir of glo­ry to desire but the lowest degree of glory; though he plead the happiness of the lowest Saint in Heaven, and his own unworthiness of the lowest place. For he that will be so content with the smallest Glory, as not to have hearty de­sires of more, is accordingly content to have in himself the smallest measure of the knowledg and Love of God, and to be Loved in the smallest mea­sure by him; and to have the least enjoyment of him; and to bear the smallest part in his praises, and in pleasing and glorifying him for ever: For all these things are our happiness it self. And how well this agreeth with a gracious frame of mind, I need not any further tell you.

But because some make question of it, whe­ther the degree of glory will be answerable to the degree of Holiness, I shall prove it in a few words.

[Page 44]1. It is the very drift of the Parable of the Ta­lents in Matth. 25. He that had gotten most by improvement, was made Ruler proportionably over most Cities. Not he that had been at the greatest bodily labour in Religion, nor every one that had past the greatest sufferings; but he that had got most holiness to himself, and honour to God by the improvement of his Talents, and so had doubled them.

2. The degrees of Holiness hereafter will be divers, as are the degrees of Holiness here: for as men sow they will reap; and there is no promise in Scripture that men that dye with the smallest Holiness shall be made equal to them that dyed with the greatest Holiness. And that the great­est Holiness hereafter must have the greatest Hap­piness, is past denyal. For 1. Holiness in Hea­ven is an essential part of the felicity it self. It is the perfection of the Soul. 2. The use of it is for perfect fruition, and perfect exercise of love and praise; which are the other parts of glory. And God will not give men powers, capacities and dispositions in Heaven which shall be in vain: as he giveth hungring and thirsting, and Love, so will he give proportionable satisfacti­on, and not tantalize his Servants in their bles­sedness, and leave a part of Hell in Heaven. 3. And Holiness is pleasing to God in its own na­ture: and therefore the greatest holiness will greatlyest please him: and he that most pleaseth God, hath the greatest Glory. These things are plain.

3. Moreover, we have great reason to con­ceive of the stare of the glorified, in some con­gruency with the rest of the workmanship of [Page 45] God. But in all the rest there is a difference or imparity: therefore we have reason to think it is so here. On Earth there are Princes and Sub­jects in the Commonwealth: and Pastors and People in the Churches; and several degrees a­mong the people as to gifts and comforts: A­mong the Devils there are degrees: and among Angels themselves there are Principalities and Powers and Thrones and Dominions. And why then should we imagine that the Heavenly Hierusalem shall not be so too?

4. And Christ plainly intimateth that there is a place on his right hand and his left to give, in that Kingdom, though as the Son of Man he had not the principal disposal of it (And then the Kingdom must be delivered to the Father, and God be all and in all; and therefore the Me­diator as such have somewhat less to do, than now.) And when Christ telleth us of Lazarus in Abrahams bosome, and of many from the East and West sitting down with Abraham, Isaac and Ja­cob, he intimateth to us, that every place in Heaven is not so high as Abrahams bosome, nor a sitting with Abraham, Isaac and Jacob. So that I take it as a plain revealed truth that divers degrees of holiness will have divers degrees of Glory hereafter.

The chief Argument to the contrary is fetcht from the Parable of the Labourers, that coming in at several hours, received every one a penny. But this is much misunderstood: For here is not a word in it contrary to our Assertion. The Pa­rable only saith that [ Glory shall not be proportioned to the Time; but they that come later shall have ne­ver the less for that]. Which is nothing to our [Page 46] question about the Degrees of Holiness. For ma­ny that are first in Time may be least and last in Holiness; and many that are last in Time, may in that little time come to be best and greatest in Ho­liness: and consequently in Glory. The Para­ble in Matth. 25. shews that God will give diffe­rent degrees of glory according to the difference in improvement of our Talents: And the other Para­ble shews that he will not give out his Glory accor­ding to mens Time and standing in the Church see­ing a weaker Christian may be of longer standing, and a stronger of a later coming in: And what shew of discord is there between these? 2. And yet it's doubt ul in the Judgment of good Exposi­tors, whether the Parable of the penny do speak of Heaven at all or not: or whether it speak not only of the Vocation of the Gentiles, and taking them into the Gospel Church in equality with the Believing Jews: though the Jews being Gods ancient people, had been longer in the Vineyard, and the Gentiles were called but as at the eleventh hour, yet God will make the Gen­tiles equal in the Grace of Vocation, because in this he hath not engaged himself, but may do with his own as he list: Which ever of these two is the thing intended in the Text, or possibly both, it is certain that this general is the sum of the Parable [ That the first may be last, and the last first]: that is, That God will not give men the great­est reward that were first called: but he never said that he would not reward them most, that had done him the truest service and were highest in Holi­ness.

Object. But the reason is, [ May I not do as I will with my own]. True: but you must remem­ber [Page 47] what it is a reason of; even of the Cause in question, and may not by you be extended to other causes without a warrant: You never read that he equally pardoneth the Believer and the unbeliever, or saveth the Regenerate and unre­generate, and then gives this reason of it, [ May I not do as I will with my own]. For this can be no reason for any thing which he hath revealed that he will not do: Prove first that he will do it, and then bring your reasons why; but not before. So that it extendeth not to the case of different Glory upon different degrees of holiness; for this he hath revealed that he will do.

So much (and perhaps too much) to satisfy the doubtful: Now I desire to return to the dull and languishing Christian, and beseech them to remember what a difference there will be be­tween one Saint and another in Glory! And O who would not aspire after the highest measure of Holiness, in hope of a high degree of Glory? Christian, hadst thou not infinitely rather Love God with the greatest Love than with a less? and be beloved again with the greatest of his Love? I mean, by partaking of the greatest effects of it, and the fullest sense of his everlasting favour? Remember this, and sure it will perswade thee to gird up thy loyns, and run as for the incorrupt­ible Crown, and press on to the mark for the price of the high Calling, and not to sit down with weak beginnings: especially when the way is so sweet as well as the end: and the greatest Holiness hath here also the greatest spiritual re­ward; and is attended with the greatest peace and joy (in the ordinary course of Gods dispen­sations). And when all the knocks and falls [Page 48] and cries of Christians in this life, proceed from the childish weakness of their spirits: And al­most all the woes and calamities that attend us, our shames, our pains, our contentions, and divi­sions, and the lamentable difficulty, (that seems an impossibility) of healing them, or preventing more, All is from the corruptions that are the companions of our weakness: And could we but grow up to a Manhood of understanding, humility, meekness, self-denyal, and the Love of God in Christ, and of one another, we might then have some hope of the Cure of all. Alas that men that are so sensible of the difference be­tween a weak body and a strong, a sick and a sound, a child and a man, an Ideot and a man of wisdom, though all of them have humane na­ture; should yet be so little sensible of the great difference between a weak Christian and a strong, a sick and a sound, (comparatively sound) a childish, and a manly wise confirmed Christian! Did you well know the difference, you would shew us that you make a greater mat­ter of it.

And now Christian Reader, I intreat thee soberly to consider of these twenty Motives, Whether they do not shew thee reason enough to move thee to look after higher things, and not to stay in an infancy of holiness. It is a blessed mercy I confess that God hath given thee a true Conversion, and the smallest measure of the heaven­ly life: I do not move thee to undervalue it: Nay I am blaming thee for undervaluing it: For if thou didst not undervalue it, thou wouldst earnestly desire more. Thou hast cause to bless [Page 49] God to all eternity, and to all eternity thou shalt bless him, for making thee a New Creature even a living Member of his Son: And I know that thy condition is unspeakably better than the greatest Prince's or Emperour's upon earth, that is void of Holiness. I know that thou hast still ground of exceeding consolation: I am not ta­king thy comforts from thee: I know God de­spiseth not the day of small things: and that Christ will not quench the smoaking Flax, nor break the bruised Reed, nor cast off the poorest Infants of his Family, or lose any one of the Lambs of his Flock. But yet for all this I must tell thee, that there is a great deal of difference in excellen­cy, and strength, and comfort, and happiness, between one sanctified person and another: And if thou be so apt to be over-covetous of worldly ri­ches where God forbiddeth it, and limiteth thy desires, and where there is no such necessity or excellency to entice thee; why shouldst thou not cherish that holy Covetousness which God expresly commandeth thee? 1 Cor. 12.31. [ Covet earnest­ly the best gifts]. And which he hath promised a blessing to [ Matth. 5.6. Blessed are they which do hunger and thirst after Righteousness, for they shall be filled]. This is not spoken of them that have no righteousness, but of them that have it, and fain would have more: For 1. There is no such Promise made to any that are short of saving Faith. It is not any common Grace that God makes this Promise to, but a special Grace. And 2. It is evident that no man can thus hunger and thirst after righteousness without righteousness: for even this hungring and thirsting is a degree of true Sanctification. You would not take up [Page 50] with a Cottage or smoaky Cabbin if you could have a Pallace; nor with dry Bread if you could lawfully have plenty; nor with a torn or thred­bare Coat, if you can have better; nor with a poor laborious toilsome life, in disgrace and the reproach of men, if you could have honour and ease and abundance. And yet will you take up with so poor a stock of holiness! and so dark a mind, and small a measure of heavenly light! and so cold a love to God and glory! and so bar­ren and common a kind of life? God hath com­manded you, that having food and raiment, you should therewith be content: but he never com­manded you that being once Converted and made an Infant in Grace, you should therewith be content: So content you must be as not to murmur; but not so content as not to Desire more.

You can see the difference I doubt not in others, between a little Grace and more: O that you would but see this for your selves! If you have a froward Wife, or Husband, or Child, that hath a harsh, and passionate nature, and hath so much Grace only as to lament this when they are calm­ed, and to strive against it, but not to forbear the often exercise of it; though such a nature may be pardoned to the penitent, yet it may prove such a thorn in your own side, and such a smoak or continual dropping in your house, as will make you a weary of it. I have oft known men that had Wives of so much folly and passion and un­ruliness of tongue, that yet they hop'd had some saving Grace, that made them even a weary of their lives, and with that they had met with a gentle nature. And methinks you should know [Page 51] that corruption in your selves is much more dan­gerous and hurtful to you than any than can be in Wife or Husband; and should be much more offensive and wearisom and grievous to you. Its a desperate sign of a bad heart, that can bear with corruption in themselves, and cannot bear with it in Wife or Husband, or those that do them wrong by their corruptions. If weakness of Grace do leave your nearest friends thus lyable to wrong and abuse you, and this trouble you; consider that your own weakness leaves you lyable to far greater and offer offences against God; and this should trouble you much more.

Let me give you another instance: If you have a Pastor that is truly godly, and yet is so weak that he can scarce speak with any under­standing or life, the Message that he should deli­ver, and withall is undiscreet, and as scandalous as will stand with Grace; what good is this man like to do for all his Godliness! At least you will soon see a lamentable difference between such a one and a judicious, convincing, holy, heavenly, powerful, and unspotted man! O what a blessing is one to the place! and the other may be a grievous judgment; and you would be ready to run away from his Ministry. Why Sirs, if there be so great a difference between Pa­stor and Pastor, where both have Grace; me­thinks you should see what a difference there is also between People and People, even where all have Grace. For truly poor Ministers find this to their sorrow in their people, as well as you can find it in them. Some Ministers have a stay­ed, confirmed, judicious, humble, meek, self-denying, teachable, peaceable, and experienced [Page 52] people: and these walk comfortably, and guide them peaceably, and labour with them cheerful­ly; and O what beauty and glory is upon such Assemblies! and what order, and growth and comfort is among them? But alas, how many Ministers have a flock (even of those that we hope are godly) that grieve them by their levi­ty, or weary them by their unteachable igno­rance or self-conceitedness, or hinder their la­bours by errors and quarrels, and perverse op­position to the truths which they do not under­stand? So that there is a great difference be­tween people and people that are godly.

Brethren, it is far from the desire of my heart, to cast any unjust dishonour upon Saints; much less to dishonour the Graces of God in them! No; I take it rather for an honour to that im­mortal spark, that it can live among its enemies and not be conquered, and in the waters of cor­ruption, and not be quenched. But yet I must take up a just complaint, that few of us answer the cost of our Redemption and the provisions of God; or are near such a people as our receive­ings or Professions require we should be. It is one of the most grievous thoughts that ever came to my heart, to observe how the lives of the greatest part of Professors do tend to disho­nour the power and worth of Grace in the eyes of the World! and that the ungodly should see that Grace doth make no greater a difference, and do no more upon us than it doth! Yea it is a sore temptation oftentimes to Believers, to see that Grace doth no more in the most; but that so many are still a shame to their Profession.

I must confess that I once thought more high­ly [Page 53] of Professors as to the measure of their Grace, than experience now will suffer me to think. Little did I think that they had been so unstable, so light, so ignorant, so giddy, as to follow al­most any that do but whistle them. What a dreadful sight it is to see, how quickly the most odious Heresies do infect and destroy even mul­titudes of them, and that in a moment, as soon as they appear? the grossest mists of the bottom­less pit are presently admired as the light of God.

If a Church-divider do but arise, how quickly doth he get Disciples!

If a Papist have but opportunity, he will lightly catch some as oft as he doth cast his net. If he cannot prevail bare-faced, it is but put­ing on the visor of some other Sect.

Even the odious Heresies of the Quakers them­selves, and their railings, which an honest Pagan would abhor, do presently find entertainment with Professors; and let the matter or manner be never so sensless, yet is it accepted if it be but zealously put off. O who would have thought that our people that seemed godly should be so greedy of the Devils baits as to catch at any thing, yea and to devour the bare hooks! O who would have thought that so many that seemed lovers of God, would so readily believe every deceiver that speaks against him, if he can but do it with a pious pretence.

Yea if Seekers themselves do but cast in their objections, how many of our people are present­ly at a loss, and their Faith is muddied, and they are to seek for a Ministry, and to seek for a Church! and to seek for Ordinances, and to seek [Page 54] for a Scripture, even for the Gospel it self; and therefore it's like they are to seek for a Christ, or to seek for a Religion, if not to seek for God, and for a Heaven.

O sad day! that ever these things should come to pass! and that we are forced to utter them, having no possibility of concealing them from the World! Were these men confirmed and stablished in the Faith? Were these men rooted and built up in Christ? Alas Sirs, if any decei­vers come among us, how few of our people are able to withstand them, and defend the truth of God against them? but they are catcht up by the Devils Faulconers, as the poor Chickens by the Kite, except those that fly under the wings of a judicious setled Minister.

If an Anabaptist assault their Baptism, how few of them can defend it! And, silly Souls, when they find themselves non-plus't they su­spect not their own unfurnished understandings, or unexperienced unsetled hearts, but suspect the truth of God, and suspect their Teachers, be they never so far beyond them in knowledg and holiness; as if their Teachers had misled them, when ever these unprofitable Infants are thus stalled.

If a Papist be to plead his cause with them, how few have we that can answer him?

If an Infidel should oppose the Scripture, or Christ himself, how few among us are able to defend them, and solidly give proof either of the truth of Scripture, or of the Faith that they do profess?

And this is not all (though it is a heart-break­ing case), but even in their Practice, alas, what [Page 55] remisness and what corruptions do appear! How few in secret do keep any constant watch upon their hearts! and fear and abhor the approach of an evil thought? Nay how few are they that do not leave their fancy almost common, and ordinarily even feed on covetous, proud, malici­ous, or lustful thoughts, and make no great mat­ter of it, but live in it from day to day! How few do keep up life and constancy in secret Prayer or Meditation! How few are the Fa­milies where the Cause and Worship and Go­vernment of Christ is kept up in life and honour; and where all is not dissolved into a little wea­ry, disordered, heartless performance?

Look into our Congregations, and judg but by their very looks, and carriage, and gestures, how many even of those that we think the best, do so much as seem to be earnest and serious in Prayer or Praise, when the Church is upon that work! Though it be the highest and noblest part of Worship, and should be done with all the heart and might, and with a participation of a kind of Angelical reverence, devotion, and spi­rituality; and if it were so, we should see it by some of the signs of reverence and affection: Yet alas, when we think the best of them should be striving with God, or rapt up in his Praises, they do but Hear us Pray as they hear us Preach, and think they have done fair to give us the hear­ing. They sit on their Seats in Prayer, or use some crooked leaning gesture, perhaps looking up and down about them, perhaps half asleep; but few of them with eyes and hands and hearts lift up to Heaven, do behave themselves as if they believed that they had so nearly to do with [Page 56] God. I know reverent gestures may easily be counterfeited: but that shews that they are good, when Hypocrites think them a fit cover for Hy­pocrisie; for they use not to borrow credit from evil, but from some good to be a cover to the evil: And it leaveth the neglects of the godly more unexcusable, when they will not go so far here­in as hypocrites themselves, nor by their beha­viour in a publick Ordinance, so much as seem to be seriously imployed with God.

And if we try the Graces, or obedience of Pro­fessors, alas, how small shall we find them in the most? How little are most acquainted with the life of Faith? How little do they admire the Redeemer and his blessed work? How unac­quainted are they with the daily use and high improvement of a Saviour; for access to God, and supportation, and corroboration of the Soul, and for conveyance of daily supplies of Grace, and help against our spiritual enemies? How few are they that can rejoyce in tribulation, persecution and bodily distresses, because of the hopes laid up in Heaven? and that can live up­on a Promise, and comfortably wait on God for the accomplishment? How few that live as men that are content with God alone, and can cheer­fully leave their flesh, and credit, and worldly estate to his disposal, and be content to want or suffer when he sees it good for them? What re­pinings and troubles possess our minds if the flesh be not provided for, and if God do but cross us in these worldly things; as if we had made our bargain with him for the flesh, and for this World, and had not taken him alone for our portion? How few can use prosperity in [Page 57] riches and health and reputation, with a morti­fied, weaned, heavenly mind? Nay how few are there that do not live much to the pleasure of the Flesh, and pamper it as indulgently under the appearance of temperance and Religion, as others do in grosser wayes? Do but try the godly themselves by plain and faithful reproof of their corruptions, and see how many of them you will find, that will not excuse them and take part with the enemy, and be offended with you for your close reproof. If any of them be over­taken with a scandalous fault, and the Pastors of the Church shall call them to open Confession, and expression of Repentance, though you would little think a penitent man should once stick at this, and refuse to do any thing that he can do, to repair the honour of God and his Profes­sion, and to save the Souls of others whom he hath endangered, yet how many will you find that will add a wilful obstinacy to their scandal, and will deliberately refuse so great and clear and necessary a duty: So great is the interest of Self and Flesh in them, and consequently so lit­tle the interest of Christ, that they will live in impenitency in the eye of the Church, and ven­ture on the high displeasure of God, come on it what will, and resist the advice of their best and wisest and most impartial friends, rather than they will so far deny themselves as to make such a free and faithful confession. They are many of them so much for holy discipline, that they are ready to fall out with Church and Ministers, and to be gone to a purer society, because it is not exercised. But on whom? On others only, and not upon them. When they need Discipline [Page 58] themselves how impatient are they of it, and how do they abhor it? and what a stir do they make before they will submit? even more sometimes than a Drunkard or a Swearer, so small is their Repentance and detestation of their sin? where­by they shew that their zeal for Discipline and Reformation, is much out of pride, that others may be brought to stoop, or be cast out from them; and not out of a sincere desire to have the refine­ing and humbling benefit of it themselves.

And if any among them be either faulty or reported so to be, who is forwarder than many Professors of Godliness, to backbite them, and speak of their faults when they cannot hear, nor answer for themselves, nor receive any benefit by it; and if another that hates backbiting do but reprove them, they'l slander him also for a defender of mens sin! But when they should go in Christs way, and tell men of their faults, and draw them to Repentance, and if they hear not, take two or three, and speak to them again, how hardly can you draw them to the performance of this duty? What shifts and frivolous excuses have they then? Nay, they will reproach the Church or Minister for not casting such out, or not keeping them from Communion, before they have done, or will be perswaded to do these duties that must go before.

Alas, how little hearty love is there to Christ in his Members, even in them that are confident they love the brethren? How few will do or suffer much for them, or relieve them in their want as suffering with them? How small a matter, a word, a seeming wrong or disrespect will turn their love into estrangedness or bitter­ness? [Page 59] If they be tryed by an ill word, or a wrong, how touchy and froward and impatient do they appear: and it's well if they prove not downright malicious, or return not reviling for reviling.

Alas, how much pride prevaileth with many that seem to go far in the way of Piety? How wise are they in their own conceits? How able to judg of controversies, and how much wiser than their Teachers, before they can give a good account of the Catechism, or Fundamental truths? How well do they think of themselves and their own parts and performances? How ill do they bear dis-esteem or under valuing? and needs they must be noted for some body in the world!

How worldly, and close handed and eager of gain, are many that say they despise the World, and take it for their enemy? If any duty be cross to their profit or credit with men, how ob­stinate are they against it? and such interest hath the flesh in them, that they will hardly be­lieve that it is their duty.

How censorious are they of others, especially that differ from them in lesser things? and how unapt to judg themselves? O how few are the Christians that are eminent in humility, meek­ness and self-denyal, that are content to be ac­counted nothing, so that Christ may be all, and his honour may be secured! that live as men devoted to God, and honour him with their sub­stance, and freely expend, yea study for advan­tages, to improve all their riches and interest to his service! How few are they that live as in heaven upon earth, with the World under their [Page 60] feet, and their hearts above with God their hap­piness! that feel themselves to live in the work­ings and warmth of love to God, and make him their delight, and are content with his approba­tion whoever disapproveth them! that are still groaning or reaching and seeking after him, and long to be with him, to be rid of sin, and see his blessed face, and live in his perfect love and prai­ses? that love and long for the appearance of Jesus Christ, and can heartily say, Come Lord Jesus, come quickly. How few are they that stand in a day of tryal? If they are tryed but with a foul word, if tryed but with any thing that toucheth their commodity; if tryed but with the emptyest reasonings of deceivers, much more if they be [...]yed with the honours and greatness of the World, how few of them stand in tryal, and do not fall and forget themselves, as if they were not the men that they seemed to be before! What then would they prove if they were tryed by the flames?

Mistake me not in all this sad complaint: as I intend not the dishonour of Godliness by this, but of ungodliness, (for it is not because men are god­ly that they have these faults, but because they are not godly more). So here is no encourage­ment to the unsanctifyed to think themselves as good as the more Religious, because they are charged with so many faults: Nor do I affirm all these things to be consistent with true Grace that I have here expressed: But only this, that Pro­fessors that seem godly to others are thus too ma­ny of them guilty; and those that have true grace may have any of these faults in a mortified degree, though not in a reigning predominant measure.

[Page 61]But, methinks Sirs, you should by this time be convinced and sensible, how much we disho­nour God by our infirmities! and what a la­mentable case it is, that the Church should con­sist of so many infants; and so many should be so little serviceable to God or the common good, but rather be troublers of all about them. Alas that we should reach no higher, that yet no grea­ter things should be attained. O what an ho­nour would you be to your Profession, and what a blessing to the Church, if you did but answer the cost and pains of God and man, and answer the high things that you have been acquainted with and profess. That we could but boast of you as God did of Job, and could say to Satan or any of his instruments [Here be Christians root­ed and stablished in the Faith; try whether you can shake them or make them stagger, and do your worst.] ‘Here is a man eminent in meek­ness and humility, and patience and self-denial; discompose and disturb his mind if you can? draw him to pride or immoderate passion, or censoriousness or uncharitableness if you can: Here are a people that are in unity, and knit together in Faith and Love; of one heart, and one soul, and one lip: do your worst to di­vide them or break them into parties, or draw them into several minds and wayes, or exa­sperate them against each other. Here are a people established in Mortification, and that have Crucified the Flesh with its affections and lusts! Do your worst to draw them to intem­perance in eating or drinking or recreations, or any of the delights of the Flesh? or to puff them up by greatness and prosperity, and make [Page 62] them forget themselves or God. Try them with Riches, or beauty, or vain-glory, or other sensual delights, and see whether they will turn aside, and be ever the less in communion with God, and enticed to forget the joy that is set before them, or will not rather despise your baits, and run away from assuring objects as their greatest dangers! Daunt them if you can by threatnings! Try them by Persecution, by Fire and Sword, and see whether they are not past your shaking, even Rooted, Confirmed and built up in Christ.]’

O what a glory would you be to your Pro­fession, if you could attain to this degree? Could we but truly thus boast of you, we might say our people are Christians of the right strain. But when we must come about you like men in a swoon, and can hardly perceive whether you are alive or dead, and can scarce discern whether you have any Grace or none▪ what a grief is this to our hearts; what a perplexity to us in our admi­nistrations, not knowing whether comfort or terror be your due: and what a languishing un­comfortable life is this to your selves in compa­rison of what you might attain to?

Rouze up your selves Christians, and look af­ter higher and greater things; and think it not enough that you are barely alive. It is an ex­ceeding Righteousness that you must have if you will be saved, even exceeding all that the unsan­ctifyed do attain: For [ Except your Righteousness exceed even the Righteousness of Scribes and Phari­ses, you shall in no case enter into the Kingdom of Heaven, Matth. 5.20.] But it is yet a more ex­ceeding Righteousness, that you must have if you [Page 63] will be Confirmed, built up, and abound, and would honour your Profession, and cheerfully, successfully and constantly go on in the Jour­ney, the race, the warfare that you have begun: You must then exceed your selves, and exceed all the feeble, unstable, wavering, infant-Christians that are about you. And to perswade you yet further to look after this, I shall here annex a few Motives more.

1. Consider Christian, That it is a God of ex­ceeding infinite greatness, and goodness that thou hast to do with, and therefore it is not small and low matters that are suitable to his service. O if thou hadst but a glimpse of his Glory, thou wouldst say that it is not common things that are meet for such a dreadful Majesty: Hadst thou but a ful­ler taste of his Goodness, thy heart would say, This pittance of Love and Service is unworthy of him. You will not offer the basest things to a King, much less to the highest King of Kings. [ If ye offer the blind for Sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? of­fer it now to thy Governour: Will he be pleased with thee or accept thy person, saith the Lord of Hosts?] Mal. 1.8. And verse 12, 13, 14. But ye have pro­faned it (his great name) in that ye say, The Table of the Lord is polluted, and the fruit thereof, his meat is contemptible: Ye have said also, What a weariness is it, and ye have snuffed at it saith the Lord of Hosts, and ye brought that which was torn, and the lame and the sick: thus ye brought an offer­ing: should I accept this of your hand saith the Lord! But cursed be the deceiver, which hath in his [Page 64] Flock a Male, and voweth and Sacrificeth to the Lord a corrupt thing: for I am a great King saith the Lord of Hosts, and my Name is dreadful among the Heathen.] If you better knew the Majesty of God, you would knew that the best is too little for him, and trifling is not tollerable in his ser­vice. When Nadab and Abibu ventured with false fire to his Altar, and he smote them dead, he silenced Aaron with this reason of his Judg­ment [ I will be sanctified in them that come nigh me, and before all the people will I be glorified,] Lov. 10.1, 2, 3. That is, I will have nothing common of­fered to me, but be served with my own holy pe­culiar service. When the Bethshemites were smitten dead, 50070 men of them, they found that God would not be dallyed with, and cryed out [ Who is able to stand before this holy Lord God? 1 Sam. 6.20.

2. Consider also, It was an exceeding great price that was payed for your Redemption: For you were not redeemed with corruptible things, as Silver and Gold from your vain conversation, received by tradition from your Fathers, but by the precious blood of Jesus Christ, 1 Pet. 1.18, 19. It was an ex­ceeding great Love that was manifested by God the Father and by Christ in this work of Re­demption; such as even paseth Angels and men to study it and comprehend it, 1 Pet. 1.12. Eph. 3.18, 19. And should all this be answered but with triss [...]ng from you? Should such a matchless Miracle of Love, be answered with no greater [...]? especially when you were purposely [...] from all iniquity, that you might be sanctified [...] a peculiar people, zealous of good works, [...]. 14. It being therefore so great a price that [Page 65] you are bought with, remember that you are none of your own, but must glorify him that bought you, in body and spirit, 1. Cor. 6.20.

3. Consider also, that it is not a small, but an exceeding glory that is promised you in the Gospel, and which you live in hope to possess for ever: And therefore it should be an exceeding Love that you should have to it, and an exceeding care that you should have of it. Make light of Heaven, and make light of all. Truly it is an unsuitable un­reasonable thing, to have one low thought, or one careless word, or one cold Prayer or other performance, about such a matter as eternal glo­ry. Shall such a thing as Heaven be coldly, or carelesly minded and sought after? Shall the endless fruition of God in glory: be look't at with sleepy heartless wishes. I tell you Sirs, if you will have such high hopes, you must have high and strong endeavours! A slow pace becomes not him that travelleth to such a home as this. If you are resolved for Heaven, behave your selves accordingly. A gracious, reverent, godly frame of spirit, producing an acceptable service of God, is fit for them that look to receive the Kingdom that cannot be moved, Heb. 12.18. The believing thoughts of the end of all our labours, must needs convince us that we should be stedfast and unmoveable, alwaies abounding in the work of the Lord, 1 Cor. 15.58. O heatken thou sleepy sloth­ful Christian! Doth not God call, and Conscience call, Awake, and up be doing man; for it is for Heaven! Hearken thou negligent, lazy Christi­an! Do not God and Conscience call out to thee, O man, make hast and mend thy pace, it is for Heaven! Hearken thou cowardly saint hearted [Page 66] Christian; Do not God and Conscience call out to thee! Arm man, and see thou stand thy ground; do not give back, nor look behind thee; but fall on, and fight in the strength of Christ; for it is for the Crown of endless glory]! O what a heart hath that man, that will not be heartned with such calls as these? Methinks the very name of God and Hea­ven should awaken you and make you stir, if there be any stirring power within you! Remiss­ness in wordly matters hath an excuse, for they are but trifles: but flackness in the matters of Salvation, is made unexcusable by the greatness of those matters. O let the noble greatness of your Hopes appear in the Resolvedness, exactness and diligence of your lives.

4. Consider also, that it is not only low and smal­ler Mercies that you receive from God; but mercies innumerable, and inestimable and exceeding great. And therefore it is not cold affections, and dull endeavours, that you should return to God for all these mercies. Mercy brought you into the World; and Mercy hath nourished you and bred you up; and Mercy hath defended and maintained you, and plentifully provided for you. Your bodies live upon it: Your Souls were recovered by it: It gave you your being: It rescued you from misery: It saveth you from sin, and Satan, and your Selves: All that you have at the present, you hold by it: All that you can hope for, for the future must be from it. It is most sweet in quality: what sweeter to mi­serable souls than Mercy? It is exceeding great in quantity! [ The Mercy of the Lord is in the Heavens, and his faithfulness reacheth to the Clouds. His Righteousness is like the great Mountains; His [Page 67] Iudgments are a great deep.] Psal. 36.5, 6. [ O how great is his goodness which he hath laid up for them that fear him? which he hath for them that trust in him before the sons of men!] Psal. 31.19. [ His Mercy is great unto the Heavens, and his truth unto the Clouds,] Psal. 57.10. And O what an insensible heart hath he that doth not understand the voice of all this wondrous mercy? Doubt­less it speaketh the plainest language in the World: commanding great returns from us of Love, and praise, and obedience to the bounti­ful bestower of them. With David we must say, [ Blessed be the Lord, for he hath shewed me mar­vellous kindness in a strong City; O Love the Lord all ye his Saints, for the Lord preserveth all the faith­full,] Psal. 31.21, 23. [ Teach me thy way O Lord; I will walk in thy truth: Vnite my heart to fear thy Name. I will praise thee O Lord my God, with all my heart: and I will glorify thy name for evermore, for great is thy mercy towards me; and thou hast de­livered my Soul from the lowest Hell,] Psal. 86.11, 12, 13. Vnspeakable Mercies must needs be felt in deep impressions, and be so savoury with the Gracious soul, that methinks it should work us to the highest resolutions: Unthankfulness is a crime that Heathens did detest: And it is exceed­ing great unthankfulness, if we have not exceeding great love and obedience, under such exceeding great and many mercies as we possess.

5. Consider, that they are exceeding great helps and means, that you possess, to further your ho­liness and obedience to God: and therefore your ho­liness and obedience should also be exceeding great. You have all the Book of Nature to instruct you. Every Creature may teach you God, and calls [Page 68] loud upon you to perswade your hearts yet nearer to him. Every work of disposing Provi­dence is an instructer and perswader of you. Eve­ry leaf and line of Scripture is a guide or spur to you. You have Ministers able and willing to help you: You have the help of the Communion of Saints: the help of the examples of the good; and the warnings of the Judgments of God upon the wicked: the helps of Sermons, the helps of Sacraments; the helps of Prayer and holy Medi­tation and Conference; Mercies to encourage you; Afflictions to excite you. What more would you have? And yet will you be Infants, and do no more with all your helps? But this I toucht upon before.

6. It is an exceeding great necessity that is upon you: And therefore your Resolutions should be exceeding high, and your diligence exceeding great. For all you are Converted, your Salvati­on lyeth yet upon your stability and perseverance, Col. 1.22, 23. [ Christ hath reconciled you in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight; if ye continue in the Faith grounded and setled and be not moved away from the hope of the Gospel which you have heard.] God will not be an accepter of persons! You must stick to his terms, if you will partake of his Salvation. He will not make two words with you. He hath told you what he expecteth of you; and that he will have. Death will not be bribed, nor put by. Judgment is comming on. There is no shifting out of the hands of God. And under such pressing neces­sities as these, what Christians should we be? How stable, and abundant in Faith and Righ­teousness.

[Page 69]7. It is a great account that you have to make, and therefore a great preparation that should be made. When you shall be brought before the living God, and all your times, and thoughts, and waies, must be called over, and you see what follows, and are waiting for the final doom, then there will be no dull thoughts in your hearts; all will be then lively, and quite above this careless frame. Then even the wicked will have strong desires, [O that we had taken another course! that we had but prevented this dreadful doom, whatever it had cost us]! And should not believers now, be awakened to great and careful preparations, for such a day as this?

8. For trifles here are great endeavours used. To climb up into honour or riches in the World; to satisfy the flesh; to lay up a treasure on earth, and labour for the meat that perisheth. O what endeavours then should be used, for the heavenly everlasting treasure?

9. Consider also, How forward and diligent should those men be, that are sure they can never go too high, nor be too diligent, when they have done their best? Nay that are certain, that the best do come so abundantly short, that they must after sit down and lament that they were no better. O there is not the holiest Saint on earth, but will confess with lamentation, how little his love to God is in comparison of what it should be? how short all falls below our duty, below the glorious Majesty of God; below the precious love of Christ; below the worth of precious Souls; below the weight of endless glory; below the Mercies that should warm our hearts; below the great necessity that is on us; and consequently [Page 70] below their own desires. Look therefore after greater things, while you may attain them.

10. Lastly, Consider what abundance of great engagements are on you, that are sincere Believers, more than upon others.

1. You are nearlyer related to Christ than any others are. And therefore you should be more tender of offending him, and more eminent in love and service to him. You are his houshold-servants; and will you not labour for him and stick to him? You are his friends; and should a friend abuse him? should not a friend be faithful? You are his dear adopted children, and his Spouse: and should not you be faithful to him to the death? Should not all the love and service that you have be his? Isa. 1.2, 3. Mal. 1.10. Gal. 5.4.

2. You have bound your selves to him by more serious frequent vows and Covenants than other men have done? How many persons and places and necessities of yours, can witness against you if you be not firm and forward for the Lord. As Joshua said to Israel, Josh. 24.27. [ Behold this stone, it shall be a witness unto you, lest you deny your God.] So I may say, the places where you have kneeled, and prayed, and promised, will be wit­nesses against you, if you be not firm to God: the Churches that you have assembled in, the places you have walked in, in your solitary Me­ditations; the persons that have heard your pro­mises and professions; the World about you that hath seen your forwardness, will all witness against you if you be not firm.

3. It is you that have the life and kernel of mer­cies; Others have but the crums that fall from your Tables: Others have common mercies, but [Page 71] you have the great and special mercies that ac­company Salvation: All things are yours, and should not you be Christs? 1 Cor. 3.21, 22. Of you it is that God is so exceeding tender, that he chargeth your enemies not to touch you, and tells them that touch you, that they touch the Ap­ple of his eye, Zech. 2.8. And should not you a­bound in love and holiness? and should you not be as tender of his favour and his law, and ho­nour, as of the Apple of your eye? Should not he that toucheth the Name, and Law, and Ho­nour of God, by profaning them by sin, be as one that toucheth the Apple of your eye.

4. You have a spirit and heavenly Life within you, which the rest of the World are unacquainted with. And can you think it is not somthing extraordinary that God must needs expect from you? Will you not walk in the Spirit which is given you, and mortify the flesh by it? Gal. 5.16, 17, 24. Is there not more expected from the living than the dead: Surely he that hath made you New Creatures, and made you parta­kers of the Divine nature, doth expect somwhat Divine in your affections and devotions, and that you be somwhat more than men.

5. Moreover, it is you above others, for whom the Word and Messengers of God are sent! We must speak to all! but it is you that Gods special eye is upon; it is your Salvation that he intends to accomplish by us, Luke 4.26, 27. There were ma­ny Widdows in the dayes of Elias, and many Lepers in the dayes of Ehsha: but it was but to one of them that the Prophet was sent! We make the un­godly multitude even rage against us, and Mini­sters are hated, for magnifying the Grace of God [Page 72] to you, and declaring his special love to you a­bove others? When Christ himself had spoken the fore-cited words, its said in the next Verses 28, 29. that [ All they in the Synagogue when they heard these things, were filled with wrath, and rose up and thrust him out of the City, and led him to the brow of the hill whereon their City was built, that they might cast him down headlong.] This was the entertainment of Christ himself when he did but declare how few it is that God will save, and for whole sakes he specially sends his Messengers. And must we incur all this for magnifying you, and will you dishonour your selves? Is all our study and labour for you, and our lives for you, and all things for you; and will not you be wholly, and to the utmost of your strength for God? Are you cull'd out of all the World for Salvation, and will you not answer this admira­ble differencing Grace, by an admirable difference from those that must perish, and by an admira­ble excellency in meekness, humility, self­denial, and heavenliness, above other men?

6. Moreover, you know more, and have a great­er experience to assist you than others have; and therefore you should excel them accordingly. Others have but heard of the odiousness of sin, but you have seen and felt it. Others have heard of Gods displeasure; but you have tasted it to the breaking or bruising of your hearts! You have been warned at the very quick, as if Christ had spoken to your very flesh and Bones, [ Go thy way, sin no more, left a worse thing come unto thee.] And as Ezra said, Chap. 9.13. After all that is come upon us, should we again break thy Com­mandements, wouldst thou not be angry with us till [Page 73] thou hadst consumed us?] So, if after all your spi­ritual experiences, after so many tasts of the bitterness of sin, and groans, and prayers, and cryes against it, you shall yet live as like to the wicked as you dare, and be familiar with that which hath cost you so dear? how do you think that God must take this at your hands? You have tasted of the sweetness of the Love of Christ, and wondered at the unspeakable Ri­ches of his Grace? You have tasted the sweetness of the hopes of Glory, and of the powers of the World to come. You have perceived the ne­cessity and excellency of holiness, by inward ex­perience! And if after all this you will draggle on the earth, and live below your own experi­ences, contenting your selves with an Infancy of Love, and Life, and fruitfulness, how much do you then transgress against the Rules of Reason, and of Equity?

7. Moreover, All the World expecteth much more from you, than from any others. God expecteth more from you; for he hath given you more, and meaneth to do more for you? Must you be in the eternal Joyes of Heaven, when all your unsanctified Neighbours are in torments, and yet will you not more endeavour to excel them? Is it not unreasonable to expect to be set eternally at so vast a distance from the ungodly world, even as far as Heaven is from Hell, and yet to be con­tent to differ here but a little from them in Ho­liness? The Lord knows that poor forsaken im­penitent sinners will do no better; but rage and be confident till they are past remedy: He looks for no better from them than to neglect him, and slight his Son, and Word, and Wayes; and [Page 74] to go on in Worldliness and fleshly living; to be filthy still, and careless, and presumptuous and self-conceited still. But it's higher matters that he expects from you; and good reason, he hath done more for you, and prepared you for better things! The Ministers of Christ do look for lit­tle better from many of their poor ignorant un­godly Neighbours, but even to rub out their dayes in security and self-deceit, and to be bar­ren after all their labours, if not to hate us for seeking to have saved them. But it's you that their eyes are most upon; and you that their hearts are most upon. Their comfort, and the fruit of their lives, lyes much in your hands: saith Paul 1 Thess. 3.7, 8, 9. [ Brethren we were comforted over you, in all our affliction and distress, by your Faith: For now we live, if you stand fast in the Lord! For what thanks can we render to God a­gain for you, for all the joy wherewith we joy for your sakes before our God: Night and day Praying ex­ceedingly, that we might see your face, and might perfect that which is lacking in your Faith.] You see here, that your Pastors lives are in your hands: If you stand fast, they live. For the end of life is more then life; and your Salvation is the end of our lives. If the impenitent world reproach us, and abuse and persecute us; we suffer it joy­fully, as long as our work goeth on with you. But when you are at a stand: When you are bar­ren and scandalous, and passionate, and disho­nour your Profession, and put us in fears left we have bestowed all our labour on you in vain; this breaks our hearts above any worldly cross whatsoever. O when the people that we should rejoyce and glory in shall prove unruly, self-conceited, [Page 75] peevish, proud, every one running his own way, falling into divisions, contentions, or scandals, this is the killing of the comforts of your Ministers: When the ungodly shall hit us in the teeth with your scandals or divisions, and say, [ These are the godly people that you boasted of, see now what is become of them,] this is the smoak to our eyes, and the gall and Vinegar that's gi­ven us by the Adversary: and though still we know that our reward is with the Lord, yet can we not choose but be wounded for your sakes, and for the sake of the Cause and Name of God.

Yea the World it self expecteth more from you than others. When men talk of great matters, and profess as every Christian doth, to look for the greatest matters of eternity, and to live for no lower things, than everlasting fellowship with God and Angels, no wonder then if the World do look for extraordinary matters from you. If you tell them of reaching Heaven, they will look to see you wing'd like Angels, and not to creep on earth like worms. If you say that you are more than men, they look you should shew it by doing more than men can do; even by de­nying your selves and forgiving injuries, and lo­ving your enemies, and blessing those that curse you, and contemning this World, and having your conversation in Heaven. O Sirs, believe it, it is not small or common things that will sa­tisfy the expectations of God or men, of Mini­sters, or of the World themselves, concerning you.

8. Yea moreover, God himself doth make his boast of you, and call out the World to observe your [Page 76] excellency: he sets you up as the light of the World to be beheld by others. He calls you in his Word, [ his peculiar treasure above all people, Exod. 19.5. Deut. 14.3. Psal. 135. [...]. a peculiar People, purified, and zealous of good works, Tit. 2.14. He called you [ a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar people, that ye should shew forth the praises of him that hath called you out of darkness into his marvellous light: ye are as lively stones, built up a spiritual house, an holy Priesthood, to offer up spiritual Sacrifice, acceptable to God, by Jesus Christ, 1 Pet. 2.5, 9.] You are born again, not of corruptible seed, but of incorrupti­ble, 1 Pet. 1.23. and are made meet to be partakers of the inheritance of the Saints in light. God hath delivered you from the power of darkness, and trans­lated you, into the Kingdom of his dear Son, in whom you have redemption through his bloud, the remission of sins, Col. 1.12, 13, 14.] The spirit it self bear­eth witness with our spirit, that we are the children of God: and if children, then Heirs; Heirs of God, and joynt Heirs with Christ, Rom. 8.16, 17. [ All things shall work together for your good: He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things] Vers. 28.32. Nothing but the illuminated Soul can discern the riches of the glory of Gods inheri­tance in the Saints, and what is the exceeding great­ness of his power to us-ward who believe, according to the work of his mighty power, Eph. 1.18, 19. When we were dead in sins, he hath quickned us toge­ther with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Je­sus: that in the ages to come he might shew the ex­ceeding Riches of his Grace in his kindness towards [Page 77] us through Jesus Christ. He hath brough us nigh that were far off, so that by one spirit we have access to the Father by Christ; and are now no more stran­gers and forreigners, but fellow Citizens of the Saints, and of the houshold of God, Eph. 2.5, 6, 7, 13, 17, 18, 19. [ We are members of the body of Christ; we are come to Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and an innumerable company of Angels, to the general Assembly and Church of the first born which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, Heb. 12.22, 23, 24.

Brethren, shall the Lord speak all this, and more than this, in the Scripture of your Glory, and will you not prove your selves glorious; and study to make good this precious word? Doth he say, The righteous is more excellent than his Neighbour, Prov. 12.26. and will you not stu­dy to shew your selves more excellent indeed? Shall all these high things be spoken of you, and will you live so far below them all? What a hainous wrong is this to God? He sticks not in boasting of you, to call you his jewells, Mal. 3.17. and tells the world he will make them one day discern the difference between the Righteous and the wicked, between him that serveth God, and him that serveth him not, verse 18. He tells the World that his coming in Judgment will be to be glorified in his Saints, and to be admired in them that believe, 2 Thess. 1.10. It's openly Professed by the Apo­stle John [We know that we are of God, and the whole World lyeth in wicked [...], 1 John 5.19. He chal­lengeth any to condemn you, or lay any thing to [Page 78] your charge, professing that it is he that justifieth you; casting the Saints into admiration by his love, [ What shall we say to these things? if God be for us, who can be against us? Rom. 8.31. He challengeth Tribulation, Distress, Persecution, Fa­mine, or Nakedness, Peril or Sword, to separate you if they can from the Love of God. He challengeth Death and Life, Angels, Principalities and Powers, things present, and things to come, height and depth or any other Creature, to separate you, if they are able from the love of God in Christ Jesus our Lord, Rom. 8.35, 37, 38, 39. Shall the Lord of Hea­ven thus make his boast of you to all the World, and will you not make good his boasting? Yea I must tell you, he will see that it be made good to a word! and if you be not careful of it your selves, and it be not made good in you, then you are not the people that God thus boasteth of. He tells the greatest Persecutors to their fa­ces, that the meek, the humble, little ones of his Flock have their Angels beholding the face of God in Heaven, Matth. 18.10. and that at the great and dreadful day of Judgment they shall be set at his right hand as his Sheep, with a [ Come ye bles­sed, inherit the Kingdom,] when others are set at his left hand as Goats, with a [ Go ye cursed into everlasting Fire,] Matth. 25. He tells the world, that he that receiveth a Converted man, that is become as a little Child, receiveth Christ himself: and that whoever shall offend one of these little ones that believe in him, it were better for him that a Milstone were hanged about his neck, and he were drowned in the depth of the Sea, Matth. 18.3, 4, 5, 6. Mark 9.42. Luke 17.2.

O Sirs, must God be thus wonderfully tender [Page 79] of you, and will you not now be very tender of his interest and your duty? Shall he thus diffe­rence you from all the rest of the world, and will you not study to declare the difference? The ungodly even gnash the teeth at Ministers, and Scriptures, and Christ himself, for making such a difference between them and you; and will you not let them see that it is not without cause? I intreat you, I require you, in the Name of God, see that you answer these high commendations, and shew us that God hath not boasted of you beyond your worth?

9. Consider this as the highest Motive of all? God doth not only magnify you and boast of you; but also he hath made you the living Images of his blessed self, his Son Jesus Christ, his Spirit and his holy Word; and so he hath exposed himself, his Son, his Spi­rit, and his Word, to be censured by the World, accor­ding to your lives.

The express Image of the Fathers person is the Son, Heb. 1.3. The Son is declared to the World by the Holy Ghost: The Holy Ghost hath en­dited the Holy Scriptures, which therefore bear the Image of Father, Son, and Holy Ghost. This holy Word, both Law and Promise is written on your hearts, and put into your inner parts, by the s [...]me spirit, 2 Cor. 3.3. Heb. 8.13. and 10.16. So that as God hath imprinted his holy nature in the Scripture, so hath he made this word the Seal, to imprint again his Image on your hearts. And you know that common eyes can better di­scern the Image in the Wax than on the Seal. Though I know that the hardness of the Wax, or somthing lying between, or the imperfect ap­plication, may cause an imperfection in the I­mage [Page 80] on the Wax, when yet the Image on the Seal is perfect: And therefore the World hath no just cause to censure God, or Christ, or the Spirit, or the Word, to be imperfect because that you are so: But yet they will do it, and their temptation is great. O Sirs, how would your Prince take it of you, or how would your poor­est friend take it of you, if you should hang forth a deformed picture of them to the view of all that shall pass by: and should represent them as blind, or leprous, or lame, wanting a leg or an arm or an eye? Would they not say that you unworthily exposed them to scorn? So if you will take on you to be the living Images of God, of Christ, of the Spirit, and the Word; and yet will be blind, and worldly, and passionate, and proud, and untruly, and obstinate, or lazy and negligent, and little differing from those that bear the Image of the Devil; what do you but Proclaim that the Image of God, and of Satan and the World do little differ! and that God is thus unrighteous and unholy as you are.

10. Lastly Consider, That the faithful servants of Christ are few; and therefore if those few disho­nour him, and prove not fast to him; what do you but provoke him to forsake all the World, and make an end of all the Sons of men. It is but a little flock to whom he will give the Kingdom, Luke 12.32. It is but a few from whom God expecteth any great matter: And shall those few prove deceit­ful to him? It must be you or none that must honour the Gospel! You or none that must be exemplary to the World; and shall it be none at all? Shall all the Workmanship of God abuse him? Shall he have no honour from any infe­riour [Page 81] Creature? How can you then expect that he should preserve the World? For will he be at so much care to keep up a World to dishonour and abuse him? If the turning of mens hearts pre­vent it not, he would come and smite the earth with a Curse, Mal. 4.6. For the Land that beareth Thorns and Bryars, is rejected, and is nigh unto Cur­sing, whose end is to be burned, Heb. 6.7, 8. If there­fore Israel play the Harlot, yet let not Judah sin, Hos. 4.15. If the Vessels of wrath prepared to destruction, will be blind and sensual and filthy still; yet let pollution be far from the sanctified. Such were some of you, but ye are washed, ye are san­ctified, ye are justified, 1 Cor. 6.11. O let the Lord be magnified in his Saints: Blot not out his Image: Receive not his impressions defe­ctively and by the halves. Let the Name of the most holy one be written in your very foreheads. O that you would be so tender of the honour of the Lord, and shine forth so brightly in Holyness and Righteousness, that he that runs might read whose servants you are, and know the Image & Superscription of God, upon the face of your con­versations! that as clearly as light is seen in and from the Sun, and the power and wisdom and goodness of God, is seen in the frame of the Cre­ation, and of Scripture: so might the same shine forth in you; that you might be Holy as God is Holy, 1 Pet. 1.16. and perfect as your heavenly Fa­ther is perfect, Matth. 5.48. that they that would know God, may see him in his Saints, where his Image is, or should be so lively and discernable. And they that cannot read and understand the Scripture, or the works of Creation or disposing­Providence, may read and understand the ho­ly [Page 82] and heavenly representations of your lives.

Men are apt to look after Images of the God­head, because they are carnal and far from God: O you that are appointed to bear his Image, see that you so represent him to the eyes of the world as may be to his glory and not to his dishonour, and take not the Name of God in vain.

It is so desirable for God, and for the Church, and for your own peace and happiness, that Christians should grow up to a ripeness in Grace, and be rooted, built up, confirmed, and abound, according to my Text, that it hath drawn out from me all these words of exhortation thereun­to: Though one would think, that to men of such holy Principles and experience it should be more than needs: But if all will but serve to awaken the weak to a diligent progress, I shall be glad, and have my end. The great matter that I intended, when I began this discourse, is yet behind; and that is, the giving you such Directions as may tend to your Confirmation and perseverance: Which I shall now proceed to: But I intreat every Reader that hath any spark of Grace in his Soul, that he will resolve to put these Directions in practice, and turn them not off with a bare perusal, or approbation. Let me reap but thus much fruit of all my fore­going Exhortations, and I shall not think my labour lost.

XX. DIRECTIONS FOR CONFIRMATION In a state of Grace.

DIRECT. I. Be sure that the Foundation be well laid, both in your Heads and Hearts; or else you can ne­ver attain to Confirmation, nor be savingly built up.

TO this end you must know what the Foundation is, and how it must be soundly laid. The Foundation hath two parts or respects, according to the faculties of the Soul where it must be laid. The first is the Truth of the Doctrine and Matter, and the se­cond is the Goodness of it. As True, the Foun­dation is laid in our Understandings: as Good, it is laid in the Will. Concerning both these, we must therefore first consider of the matter of the Foundation, and then of the Manner how that must be received or laid. And the Foundation is that matter, or object of our Faith and Hope, and [Page 84] Love, which is Essential to a Christian; that is, to the Christian saving Faith, hope and love. This hath been alwayes contained in our Baptism, be­cause Baptizing us is making us visible Christians, or the solemn entrance into the state of Christia­nity. As therefore we are Baptized into the name of the Father, Son, and Holy Ghost, renoun­cing the Flesh, the World, and the Devil; so the doing of this unfeignedly, without equivocation, ac­cording to the Scripture sense of the words, is the Essence of Christianity, or the right laying of the Foundation. So that the Foundation-Principal, or Fundamental Matter, is God, the Father, Son, and Holy Ghost: The Secondary Foundation, or Fun­damental Doctrine, is those Scripture Propositions that express our Faith in God the Father, Son and Holy Ghost. When we name the three persons as the object of the Christian Faith, we express names of Relation, which contain both the persons, nature, and Offices, or undertaken works: With­out either of which, God were not God, and Christ were not Christ, and the Holy Ghost were not in the sense of our Articles of Faith, the Holy Ghost. As we must therfore believe that there is One only God: So we must believe that God the Father is the First in the holy Trinity of persons: that the whole Godhead is perfect and infinite in Being, and Power, and Wisdom, and Goodness, (in which all his Attributes are comprehended; but yet a distinct understanding of them all is not of ab­solute necessity to Salvation.) That this God is the Creator, Preserver, and Disposer of all things, and the Owner and Ruler of Mankind, most just, and merciful: that as he is the Beginning of all, so he is the Ultimate end, and the Chief Good of [Page 85] man, which before all things else, must be loved and sought. This is to be believed concerning the Godhead, and the Father in person. Con­cerning the Son, we must moreover believe, that he is the same God with the Father, the second person in Trinity, in carnate and so become man, by a personal union of the Godhead and Man­hood: That he was without Original or actual sin, having a sinless nature, and a sinless life; that he fulfilled all Righteousness, and was put to death as a Sacrifice for our sins, and gave him­self a Ransome for us, and being buried, he rose again from the dead, and afterward ascended in­to Heaven, where he is Lord of all, and interce­deth for Believers; that he will come again and raise the dead, and judg the World, the Righte­ous to everlasting Life, and the Wicked to ever­lasting punishment: that this is the only Re­deemer, the Way, the Truth, and the Life, neither is their access to the Father but by him, nor Salva­tion in any other. Concerning the Holy Ghost, we must believe that he is the same One God, the third person in Trinity, sent by the Father and the Son to inspire the Prophets and Apo­stles; and that the Doctrine inspired and mira­culously attested by him is true: that he is the sanctifier of those that shall be saved, renewing them after the Image of God in Holiness and Righteousness, giving them true Repentance, Faith, Hope, Love, and sincere Obedience; causing them to overcome the Flesh, the World and the Devil; thus gathering a Holy Church on earth to Christ, who have by his Bloud the pardon of all their sins, and shall have everlast­ing blessedness with God.]

[Page 86]This is the Essence of the Christian Faith as to the Matter of it. As to the Manner of Receiving it by the understanding, 1. It must be received as Certain truth of Gods Revelation, upon the cre­dit of his Word, by a lively effectual belief; pierce­ing so deep, as is necessary for its prevalency with the Will. 2. And it must be Entirely re­ceived, and not only a part of it: Though all men have not so exactly formed distinct appre­hensions of every member of this belief, as some have, yet all true Christians have a true apprehen­sion of them. We feel by daily experience, that with the wisest, some matters are truly under­stood by us, which yet are not so distinctly and clearly understood, as to be ready for an expression. I have oft in matters that I am but studying, a light that gives me a general imperfect but true conception, which I cannot yet express; but when another hath helped me to form my con­ception, I can quickly and truly say, that was it that I had an unformed apprehension of before, and it that I meant, but could not utter; not so much for want of words, as for want of a full and distinct conception.

2. The Matter of our Christianity to be Re­ceived by the Will, is as followeth. As we must consent to all the forementioned truths by the Belief of the understanding, so the pure God­head must be Received as the Fountain and our End: the Father as our Owner, Ruler, and Bene­factor, on the title of Creation and Redemption; and as our everlasting happiness. The Son as our only Saviour by Redemption, bringing us par­don, reconciliation, holiness and glory, and deli­vering us from sin and Satan, and the wrath and [Page 87] Curse of God, and from Hell. The Holy Ghost as our Guide and Sanctifier. All which contain­eth our Renouncing the Flesh, the World, and the Devil, and carnal Self that is the point of their Unity and heart of the old Man. This is the Good that must be embraced, or accepted by the will.

And secondly as to the Manner, of Receiving it, it must be done Vnfeignedly, Resolvedly, unre­servedly or absolutely, and habitually, by an in­ward Covenanting of the heart, as I have formerly explained it. And this is the Essence of Christia­nity; This is true Believing in God, the Father, Son, and Holy Ghost: This is the Foundation, and this is the right laying of it.

And now the thing that I am perswading you to is, to see that this Foundation be surely laid, in Head and Heart.

And 1. That it may be surely laid in the Head, you must labour, 1. To understand these Articles. And 2. to see the Evidence of their verity, that you may firmly believe them. And 3. To Consider of the worth and necessity of the matter revealed in them, that your Judgments may most highly esteem it. This is the sure lay­ing the Foundation in the Head.

To these ends you should first learn some Ca­techism, and be well acquainted with the Princi­ples of Religion: and also be much in reading or hearing the holy Scripture, and enquiring of your Teachers, and others that can help you; and see that you take your work before you, and step not higher till this be done. And then all other following truths and Duties and promised benefits must all be so learnt as to be built upon this [Page 88] foundation, and joyned to it, as receiving their life and strength from hence; and never lookt upon as separated from this; nor as more ex­cellent and necessary.

For want of learning well, and believing soundly, these Principles, Essentials, or Funda­mentals of Christianity, some of our people can go no further, but stand all their dayes in their ignorance, at a non-plus: Some of them go on in a blind Profession, deceiving themselves by building upon the Sand, and hold true Doctrine by a false unsound belief of it: And when the Flouds and storms do beat upon their building, it falls, and great is the fall thereof. With some of them it falls upon the first assault of any Se­ducer, that hath interest in them, or advantage on them: and abundance swallow up Errors, be­cause they never well understood, or Firmly believ'd Fundamental Truths. With others of them, the building falls not until death, because they lived not under any shaking temptations. But it be­ing but a perseverance in an unfound Professi­on, will nevertheless be ineffectual to their Sal­vation.

2. When you have thus laid the Foundation in your understanding, be sure above all that it be firmly laid in your Heart or Will. Take heed lest you should prove false and unstedfast in the holy Covenant: and lest you should take in the Word but into the furnace of the Soul, and not give it depth of earth and rooting; and lest you should come to Christ but as a servant upon try­all, and make an absolute resignation of your selves to him: Of which I warned you in the former Directions.

[Page 89]O this is it that makes our people fall so fast in a day of tryal: some shrink in adversity; and some are enticed away by prosperity: Greatness and honour deceiveth one, and riches run away with another, and fleshly pleasure poison a third, and his Conscience, Religion, Salvation and all he Sacrificeth to his belly, and swalloweth it down his throat; and all the Love, and good­ness of God, the Bloud of Christ, the workings of the Spirit, the Precepts and Promises and Threatnings of the Word, and the joy and tor­ments which once they seemed to believe, all are forgotten, or have lost their force: And all because the Foundation was not laid well at the first. But because this was the very business of the former Directions, I will dismiss it now.

DIRECT. II. Think not that all is done when once you are Converted; but remember that the work of your Christianity then comes in, and must be as long as the time of your lives.

OF this also I shall say but little, because it is the drift of all the moving Considerations before-going. I doubt it is the undoing of ma­ny to imagine, that if once they are sanctified, they are so sure in the hands of Christ, that they have no more care to take, nor no more danger to be afraid of, and at last think that they have no more to do, as of necessity to Salvation: and [Page 90] thus prove that indeed they were never sanctifi­ed. I confess when a man is truly Converted, the principal part of his danger is over: he is safe in the love and care of Christ, and none can take him out of his hands. But this is but part of the truth: the other part must be taken with it, or we deceive our selves. There is still a great deal of work before us; and Holiness is still the way to happiness: and much care and diligence is required at our hands: And it is no more certain that we shall be saved by Christ, than it is that we shall be kept in Faith, and love, and holy obedience by him. It is as true that none can separate us from the Love of God, and from a care to please him, and from a holy diligence in the work of our Salvation, as that none can take us out of his hands, and bring us into a state of con­demnation. He that is resolved to bring us to Glory, is as much resolved to bring us to it by perseverance in Holiness and diligent obedience; for he never decreeth one without the other; and he will never save us by any other way.

Indeed when we are Converted we have esca­ped many and grievous dangers; but yet there are many more before us, which we must by care and diligence escape. We are transl [...]ted from death to life, but not from earth to heaven. We have the life of Grace, but yet we are short of the life of Glory. And why have we the life of Grace but to use it, and to live by it? Why came we in­to the Vineyard, but to work? And why came we into the Army of Christ but to fight? Why came we into the race but to run for the prize? or why turned we into the right way, but to tra­vel in it? We never did God faithful service, [Page 89] till the day of our Conversion, and then it is that we begin: And shall we be so sottish as to think we have done, when we have but begun? Now you begin to live, that before were dead: Now you begin to awake that were before asleep: And therefore now you should begin to work that before did nothing, or rather a thousand fold worse than nothing. Work is the effect of life; it is the dead that lye still in darkness, and do no­thing: If you had rather be alive than dead, you should rather delight in action than in idleness. It's now that you set to Sea, and begin your voy­age for the blessed Land; many a storm, and wave, and tempest must you yet expect. Many a combat with temptations must you undergo: many a hearty prayer have you yet to pour forth. Many and many a duty to perform, to God and man. Think not to have done your care and work, till you have done your lives. Whether you come in at the first hour or at the last, you must work till night if you will receive your wages. And think not this a grievous do­ctrine. It is your priviledge, it is your joy, your earthly happiness, that you may be so employed; that you that till now have lived like swine, or moles, or earthly vermine, may now take wing and fly to God, and walk in heaven, and talk with Saints, and be guarded by Angels; is this a life to be accounted grievous! Now you be­gin to come to your selves; to understand what you have to do in the world; to live like men, that you may live like Angels! And therefore now you should begin accordingly to bestir you. I would not have you retain the same measure of fear of Gods displeasure, nor the [Page 90] same apprehensions of your misery, nor the doubts and perplexities of mind, which you were under at your first conversion; for these were occasioned by the passage in your change, and the weakness of your grace in that begin­ning, and your former folly made them necessa­ry for a time: But I would have you retain your fear of sinning, and be much more in the love of God, and in his service, than you were at first. Temptations will haunt you to the last hour of your lives: If therefore you would not fall by these temptations, you must watch and pray to the last. Give not over watching till Sa­tan give over tempting, and watching advan­tages against you. The promise is still but on condition, that you persevere and abide in Christ, and continue rooted and stedfast in the faith, and overcome and be faithful to the death, as you may see in Joh. 15. throughout. Joh. 8.31. Rev. 2. & 3. Col. 1.22, 23. Work out therefore your salvation with fear and trembling. Phil. 2.12. If you have begun resolvedly, proceed resolvedly. It's the undoing of mens souls to think that all the danger is over, and lose their apprehensi­ons of it, when they are yet but in the way: when their care and holy fears abate, their watch goes down: the soul's laid open as a common wilderness, and made a prey to every lust. And therefore still know, your work's not done, till your life be done.

DIRECT. III. Be sure that you understand wherein your esta­blishment and growth consisteth, that you may not miscarry by seeking somewhat else instead of it: nor think you have it when you have it not, or that you want it, when you have it, and so be needlessly disquieted about it.

FOr your assistance in this, I shall further shew you wherein your confirmation and growth consisteth in its several parts, both as it is sub­jected or exercised in your understandings, your wills and affections, and your conversations.

I. As holiness is in the understanding, it is com­monly in Scripture called, light and knowledg, as comprehending the several parts. And the confir­mation and growth of this must consist in these seven following parts.

1. It is ordinary with new Converted Christians, to see the great essential truths of the Christian profession, with a great im­perfection as to the evidences that discover them. Either they see but some of the solid evi­dence, overlooking much more than they see; or more usually they receive the truth it self upon some low insufficient evidence at first, and then proceed to a kind of mixture, taking it upon some evidences that are valid and sufficient, and joyning some that are invalid, with them. But you must grow beyond this infancy of under­standing: when you see greater and sounder evi­dences [Page 92] for the truth than you did before; and when you see more of these solid evidences, and leave not out so many as you did; and when you lay smaller stress upon the smaller eviden­ces, and none upon those that are invalid and indeed no evidences, then are your under­standings more confirmed in the truth, and this is a principal part of their growth. So we find the Samaritans of Sychar, Joh. 4.39, 40, 41, 42. [ Many of them believed on him for the saying of the woman, which testified, He told me all that ever I did. (This was the first faith upon a weaker evi­dence) [ And many more believed, because of his own words, and said unto the woman, Now we be­lieve, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ, the Saviour of the world. Here is a nota­ble confirmation and growth, by believing and knowing the same thing which they believed be­fore; it was before believed on weaker evidence, and now upon stronger. Thus Nathaniel by Phi­lips perswasion was drawn to Christ; but when he perceived his omniscience that he knew the heart, and things that were distant and out of the reach of common knowledge, he is con­firmed, and saith, Rabbi, thou art the Son of God, thou art the King of Israel] And yet Christ tel­leth him, that there were far greater evidences yet to be revealed, which might beget a more confirmed, stronger faith [ Because I said unto thee, I saw thee under the figtree, believest thou? Thou shalt see greater things than these: verily, ve­rily I say unto you, hereafter ye shall see heaven open, and the Angels of God ascending and descending up­on the Son of man, Joh. 1.45, 49, 50, 51. There [Page 93] is not one Christian of many thousand, that at first hath a full sight of the solid evidences of the Christian doctrine; but must grow more and more in discerning those Reasons for the truth which he believeth, which in the beginning he did not well discern. It is not the most confident belief that is alwayes the strongest confirmed belief; but there must be sound grounds and evidence to support that confidence, or else the confidence may soon be shaken; and is not sound even while it seems unshaken. And here young begin­ners must be forewarned of a most dangerous snare of the deceiver; because at first the truth it self is commonly received upon feeble and defective grounds or evidence. It is the custom of the Devil and his deceiving instruments, to shew the young Christian the weakness of those grounds, and thence to conclude that his cause is naught: For it's too easie to perswade such that the cause hath no better grounds than they have seen. For ha­ving not seen any better, they can have no particu­lar knowledge of them. And they are too apt to think over highly of their knowledge; as if there were no more reasons for the truth than they themselves have reacht to, and other men did see no more than they. And thus poor souls for­sake the truth, which they should be built up and confirmed in; and take that for a reason against the truth, which is but a proof of their own in­firmity. I meet with very few that turn to any Heresie, or Sect, but this is the cause: They were at first of the right mind, but not upon sound and well-laid grounds; but held the truth upon insuf­ficient reasons: And then comes some deceiver, and beats them out of their former grounds, and [Page 94] so having no better, they let go the truth, and conclude that they were all this while mistaken. Just as if in my infancy I should know my own father only by his cloaths; and when I grow a lit­tle bigger, one should tel me that I was deceived, this is not my father, and to convince me should put his cloaths upon another, or tell me that an­other may have such cloaths, and hereupon I should be so foolish as to yield that I was mista­ken; and that this man is not my father. As if the thing were false, because my reasons were in­sufficient. Or as if you should ask the right way in your travel, and one should tell you, that by such and such marks you may know your way: and you think you have found those marks a mile or two short of the place where they are: but when you understand that those are not the marks that you were told of, you turn back again before you come at them, and conclude that you have mist the way. So is it with these poor deluded souls, that think all discoveries of their own imperfections, and every confutation of their own silly arguments, to be a confutation of the truths of God, which they did hold: when alas, a strong well-grounded Christian, would make nothing of defending the cause which they give up, against more strong and subtile enemies; or at least, would hold it fast themselves. Well! this is the first part of your growth in knowledge, when you can see more or better evidences, for the great truths of Christianity, than you saw before.

2. Moreover, you must grow to a clearer apprehension of the very same reasons and evidences of the truth, which you saw before. For when a weak Christian hath the best arguments and [Page 95] grounds in the world, yet he hath so dim a sight of them, that makes them find the slighter en­tertainment in his affections. The best reason in the world can work but little on him that hath but a little understanding of it. There are various degrees of knowledge, not only of one and the same truth, because of the diversity of evidence, but of one and the same evidence and reason of that truth. I can well remember my self, that I have many a year had a common argument for some weighty truth, and I have made use of it, and thought it good, but yet had but little ap­prehension of the force of it: and many years after a sudden light hath given me (in my stu­dies) so clear an apprehension of the force of that same argument which I knew so long, as that it hath exceedingly confirmed and satisfied me, more than ever I was before. I beseech you Chri­stians consider of this weighty truth; it is not the knowledge of the Truth, that will serve your turns without a true and solid knowledge of that truth: nor is it the hearing or understanding of the best grounds and reasons or proofs, in the world, that will serve the turn, unless you have a deep and solid apprehension of those proofs and rea­sons. A man that hath the best arguments may forsake the truth, because he hath not a good un­derstanding of those arguments: As a man that hath the best weapons in the world may be kill'd, for want of strength & skill to use them. I tell you, if you knew every truth in the Bible, you may grow much in knowledge of the very same truths which you know. 3. Moreover, a young ungrounded Christian, when he seeth all the fun­damental Truths, and seeth good evidence and [Page 96] reasons of them, perhaps may be yet ignorant of the right order and place of every truth: It's a rare thing to have young Professors to under­stand the necessary truths methodically: And this is a very great defect. For a great part of the use­fulness and excellency of particular truths consist­eth in the respect they have to one another. This therefore will be a considerable part of your confirmation & growth in your understandings, to see the body of Christian doctrine as it were at one view, as the several parts of it are united in one perfect frame; and to know what aspect one point hath upon another; and which is their due places. There is a great difference between the sight of the several parts of a clock or watch, as they are disjoynted and scattered about, and the seeing of them conjoyned and in use and motion. To see here a pin, and there a wheel, and not know how to set them all together, nor ever see them in their due places, will give but little sa­tisfaction. It is the frame and design of holy Do­ctrine that must be known, and every part should be discerned as it hath its particular use to that design, and as it is connected with the other parts. By this means only can the true nature of Theo­logy, together with the harmony and perfection of truth, be clearly understood. And every single truth also, will be much better perceived, by him that seeth its place and order, than by any other. For one truth exceedingly illustrates and leads in another into our understanding. Nay more than so, your own hearts and lives will not be well ordered if the method or order of the truths received should be mistaken. For the truths of God are the very instruments of your [Page 97] sanctification, which is nothing but their effects upon your understandings and wills, as they are set home by the holy Ghost. Truths are the seal, and your souls are the wax, and holiness is the im­pression made. If you receive but some truths, you will have but some part of the due impression: Nay indeed, they are so coherent, and make up the sence by their necessary conjunction, that you cannot receive any one of them sincerely, without receiving every one that is of the essence of the Christian belief. And if you receive them dis­orderly, the image of them on your souls will be as disorderly; as if your bodily members were monstrously misplaced. Study therefore to grow in the more methodical knowledge of the same truths which you have received. And though you are not yet ripe enough to discern the whole body of Theology in due method, yet see so much as you have attained to know, in the right order and placing of every part. As in Anatomy, its hard for the wisest Physician to discern the course of every branch of veins and arteries, but yet they may easily discern the place and order of the principal parts, and greater vessels: So it is in Divinity, where no man hath a perfect view of the whole, till he come to the state of perfection with God; but every true Christian hath the knowledge of all the essentials, and may know the order and places of them all.

4. Another part of your confirmation & growth in understanding, is, In discerning the same truths more practically than you did before, and perceiving the usefulness of every truth, for the doing of its work on your hearts and lives. It was never the will of God that bare speculation should be the end of his [Page 98] Revelations, or of our belief. Divinity is an Affective practical Science, therefore must truths be known and believed, that the good may be re­ceived, and a holy change may be made by them on the heart and life. Even the Doctrine of the Trinity it self is practical, and the fountain of that which is more easily discerned to be practical. There is not one Article of our faith, but hath a special work to do upon our hearts and lives; and therefore a special fitness for that work. Now the understandings of young Christians, do di­scern many truths, when they see but little of the work to be done by them, and the special usefulness of those truths to those works. This therefore must be your daily enquiry, and in this you must grow. As if you come into a workmans shop, and see a hundred tools about you, it is a small matter to discern the shape and fashion of them, and what mettle they are made of: But you will further ask, What is this tool to do, and what is that to do: If ever you will learn the trade, you must know the use of every tool. So must you, if you will be skilful Christians, be ac­quainted with the use of the truths which you have received; and know that this truth is to do this work, and that truth to do that work, upon the soul and life. A Husbandman may know as ma­ny herbs, and flowers, and fruits as a Physician, and be able to tell them all by name, and say this is such an herb, and that is such a one; and to per­ceive the shape and beauty of them. But he knows little or nothing that they are good for, un­less to feed his cattle: Whereas the Physician can tell you, that this herb is good against this dis­ease, and that herb against another disease, and [Page 99] can make use of those same herbs to save mens lives, which other men tread under foot as use­less. A Countrey man may see the names that are written on the Apothecaries boxes, but it is the Physician that knows the medicinal use of the drugs. So, many men that are unsanctified, may know the outside of holy doctrine, that little know what use is to be made of it: And the weak Christian knows less of this than the grown confirmed Christian doth. Learn there­fore every day more and more, to know what every truth is good for, that this is for the exercise and strengthening of such a grace, and this is good against such or such a disease of the soul. Every leaf in the Bible hath a healing vertue in it: They are the leaves of the Tree of Life. Eve­ry sentence is good for somthing. [ All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3.16, 17.] Not a word is without its usefulness.

5. Moreover, you must grow, not only in know­ing the usefulness of truths, but also in knowing how to use them, that you may have the benefit of that worth that is in them. Many a man knows what use a workmans tools are for, that yet knows not how himself to use them. And many a one knows the use and vertue of herbs and drugs, that knows not how to make a medicine of them, and com­pound and apply them. There is much skill to be used in knowing the seasons of application, and the measure, and what is fit for one, and what for another, that we may make that necessary variation, which diversity of conditions do re­quire. [Page 100] As it is a work of skill in the Pastors of the Church, to divide the word of God aright, and speak a word in season to the weary, and give the children their meat in due season, 2 Tim. 2.15. Isa. 50.4. Mat. 24.45. So is it also a work of skill, to do this for your selves, to know what Scripture it is that doth concern you: and when and in what measure to apply it, and in what order and with what advantages or correctives to use it, as may be most for your own good. You may grow in this skill as long as you live; even in understanding how to use the same truths which you have long known. O what excellent Christians should we be, if we had but this holy skill and hearts to use it. We have the whole ar­mour of God to put on and use; but all the mat­ter is how to use it. The same sword of the spirit in the hand of a strong and skilful Christian, may do very much, which in the hand of a young unskilful Christian, will do very little and next to nothing. A young raw Physician may know the same medicines as an able experienced Physician doth; but the great difference lieth in the skil to use them. This is it that must make you rich in grace, when you increase in the skilful use of truths.

6. Moreover, your understandings may be much advanced, by knowing the same truths more experimentally than you did before: I mean such truths as are capable of experimental know­ledge. Experience giveth us a far more satisfacto­ry manner of knowledge, than others have that have no such experience. To know by hearsay, is like the knowing of a Countrey in a Map; and to know by experience, is like the knowing of the same Countrey by sight. An experienced Navi­gator, [Page 101] or Soldier, or Physician, or Governour, hath another manner of knowledge than the most learned can have without experience; even a knowledge that confirmeth a man, and makes him confident. Thus may you daily increase in knowledge, about the same points that you knew long ago. When you have tasted and seen that the Lord is gracious, (Psal. 34.8. 1 Pet. 2.3.) you will know him more experimentally than you did before: when you have tasted the sweet­ness of the promise, and of pardon of sin, and peace with God, and the hopes of glory, you will have a more experimental knowledge of the riches of grace, than you had before: And when you have lived a while in communion with Christ and the Saints, and walked a while with God in a heavenly conversation, and maintain­ed your integrity, and kept your selves unspot­ted of the world, you will then know the na­ture and worth of holiness by a knowledge more experimental and satisfactory than before. And this is confirmation and growth in knowledge.

7. Moreover, you must labor to grow in a high­er estimation of the same truths which you knew before. And this will be a consequent of the fore­mentioned acts. A child that findeth a jewel may set by it, for the shining beauty; when yet he may value it many thousand pounds below its worth. You see so much wisdom and goodness in God, the first hour of your new life, as causeth you to prefer him before the world! and you see so much necessity of a Saviour, so much love and mercy in Jesus Christ, as draweth up your hearts to him; and you see so much certainty and glo­rious excellency of the life to come, that makes you [Page 102] value it even more than your lives. But yet there is in all these such an unsearchable treasure, that you can never value them neer their worth; for all that thou hast seen of God, and Christ, and Glory, there is a thousand times more excellen­cy in them yet to be discerned. For all the beau­ty thou hast seen in holiness, it is a thousand fold more beautiful than ever thou didst appre­hend it: for all the evil thou hast seen in sin, it is a thousand fold worse than ever thou didst per­ceive it to be. So that if you should live a thou­sand years, you might still be growing in your estimation of those things which you knew the first day of your true conversion. For the deep­er you dig into this precious Mine, the greater riches will still appear to you. There is an Oce­an of excellency in one Article of your belief, and you will never find the banks or bottom, till you come to heaven, and then you will find that it had neither banks nor bottom.

And thus I have shewed you what confirmation & growth is needful for your understandings, even about the very same truths, which at first you knew. And now I shall add; 8. You must also labour to understand more truths for number than at the first you understood, and to reach to as much of the re­vealed will of God as you can, and not to stop in the meer essentials. For all divine revelations are precious, and of great use; and none must be neglected. And the knowledge of many o­ther truths, is of some necessity to our clear un­derstanding of the essentials; and also to our holding them fast and practising them. Secret things belong to God, but things revealed, to us, and to our children, Deut. 29.29.

[Page 103]But here I must give you this further advice. 1. That you proceed in due order, from the fundamental points to those that lye next them; & do not overpass the points of next necessity and weight, and go to higher and less needful matters, before you are ready for them. 2. And also see that you re­ceive all following truths that are taught you, as flowing from the foundation, and conjoyned with it. Disorderly proceedings have unspeak­ably wrong'd the souls of many thousands, when they are presently upon controversies and smaller matters, before they understand abun­dance of more necessary things that must be first understood. This course doth make them lose their labour, and worse; it deceiveth the un­derstanding instead of informing it: and there­upon it perverts the will it self, and turns men to an heretical, proud, or perverse frame of spi­rit; and then it must needs mislead their pra­ctises, and cause them like deluded men to be zealous in doing mischief, while they think they are doing good. In common matters you can see, that you must learn and do things in their due order, or else you will but make fools of your selves. Will you go to the top of the stairs or ladder, without beginning at the lower steps? Will you sow your ground before you manure or plow it? or can you reap before you sow it? Will you ride your colt before you break him? Will your rear an house before you frame it? Or will you teach your children Hebrew, and Greek, and Latine, before they learn English? or to read the hardest books before they learn the ea­siest? or can they read before they learn to spell, or know their letters? No more can you learn [Page 104] the difficult controversies in divinity (as about the exposition of obscure Prophesies, or doctri­nal doubts,) till you have taken up before you those many great and necessary truths that lye between. It would make a wise man pity them and be ashamed to hear them, when young raw self-conceited Professors, will fall into confident expositions of Daniel, the Revelations, or the Canticles, or such like, or into disputes about free­will, or predestination, or about the many con­troversies of the times, when, alas, they are ig­norant of a hundred truths (about the Cove­nants, Justification, and the like) which must be known before they can reach the rest!

By this much that I have said already, you may understand, that (though we should reach as far as we can in knowing all necessary revealed truths) yet the principal part of your growth in know­ledge, when once you are converted, consisteth not in knowing more than you knew before, as to the number of truths, but in knowing better the very same fundamental truths, which you knew at first. This is the principal thing that I would here teach you. Abundance are deluded, by not understanding this; you see here you have seven several things in which you must daily grow in knowledge about the same truths which you first received. 1. You must see better and sounder reasons and evidences for the fundamental truths than you saw at first: or more such evidences than you did then perceive. 2. You must grow to a clearer sight or apprehension of those same eviden­ces. 3. You must see truths more methodically, all as it were at one view, and all in their due propor­tion and place, as the members of a well com­posed [Page 105] body; and how they grow together, and what strength one truth affords to another. 4. You must see every truth more practically than before, and know what use it is of, for your hearts and lives, and what you must do with it. 5. You must learn more skill in the using of these truths, when you know what they are good for; and must be better able to manage them on your selves and others. 6. You must know more experimentally than you did at first. 7. You must grow into a higher esteem of truths. All this you have to do, besides your growing in the number of truths. And I must tell you, that as it was these Essentials of Christianity that were the instrumental causes of your first Conversion, and were more needful and useful to you then, than ten thousand others: So it is the very same points that you must alwayes live upon, and the Confirmation and growth of your Souls in these, will be more useful to you than the adding of ten thousand more truths which yet you know not: And therefore take this advice as you love your peace and growth; Neglect not to know more; but bestow many and many hours in labouring to know Better, the great truths which you have received, for one hour that you bestow in seeking to know more Truths which you know not. Be­lieve it, this is the safe and thriving way. You know already that God is All-sufficient, and infi­nitely wise, and good, and powerful: And you know not perhaps the nature of free Will, or of Gods Decrees of Election and Reprobation, or a hun­dred the like points. True knowledg of any of the revealed things of God, is very desirable: But yet, I must tell you, that you are fourty [Page 106] times more defective here in your knowledg of that of God which you do know, than of the other which you know not: that is, the want of more De­grees of this necessary knowledg is more dange­rous to your Souls, than the total want of the less necessary knowledg. And the addition of more Degrees to the more needful parts of knowledg, will strengthen and enrich you more, than the knowing of less necessary things, which you knew not before at all. You know Christ Cru­cified already; but perhaps you know not cer­tain Controversies about Church-Government, or the definitions and distinctions of many matters in Divinity: It will be a greater growth now to your knowledg to know a little more of Christ Crucified, whom you know already, than to know these lesser matters, which you know not yet at all. If you had already a hundred pound in Gold, and not a penny of Silver, it will more enrich you to have another purse full of Gold, than a purse full of Silver, Trading in the ri­chest Commodities, is liker to raise men to great estates, than trading for matters of a smal­ler rate. They that go to the Indies for Gold and Pearl, may be rich if they get but little in quantity: When he may be poor that brings home Ships laded with the greatest store of poor Commodity. That man that hath a double measure of the knowledg of God in Christ, and the clearest, and deepest, and most effectual ap­prehensions of the Riches of Grace and the Glo­ry to come, and yet never heard of most of the Questions in Scotus, or Ockam or Aquinas's sums, is far richer in knowledg, and a much wiser man, than he that hath those Controversies at his fin­gers [Page 107] ends, and yet hath but half his clearness and solidity of the knowledg of God and Christ, of Grace and Glory. There is enough in some One of the Articles of your Faith, in One of Gods Attributes, in One of Christs benefits, in One of the Spirits Graces, to hold you study all your lives, and afford you still an increase of knowledg. To know God the Father, Son and Spirit, and their relations to you and operati­ons for you, and your Duties to them, and the way of Communion with them, is that know­ledg in which you must still be growing, till it be perfected by the celestial beatifical Vision. Those be not the wisest men that can answer most questi­ons; but those that have the fullest intellectual re­ception of the infinite Wisdom. You will confess that he is a wiser man that hath Wisdom to get and Rule a Kingdom, than he that hath wit enough to talk of a hundred trivial matters, which the other is ignorant of. That's the wi­sest Physician that can do most to save mens lives; and not he that can best read a Lecture of Anatomy, or is readiest in the terms of his Art. Knowledg is to be esteemed according to the use of it, and the Dignity of its Object; and not ac­cording to the number and subtilty of notions. And therefore I beseech you all that are young and weak in the Faith, take much more pains to grow in the fuller acquaintance with that same Faith which you have received, than to be ac­quainted with smaller controversal Truths which you never knew. Men use to call these Higher points, because they are more difficult; but certainly the Articles of your Faith are much higher in point of excellency, though they are [Page 108] lower in the due order of learning them, as the Foundation is the lowest part of the building, and is first laid, but is that which must bear up all the rest.

And here you must observe, how gracelesly and unlike to Christians those men speak, that say, They care not for reading such a Book, or hearing such or such a Minister, because he tells them no more than they know already]. And on that account some of them stay from Church, because they hear nothing but what they know already. Its a certain sign that they do not know already, the blessed nature of God, and the riches of Christ, which they say they know: For if they did, they could not hear or think too much of them? They would long to know more, and therefore to hear more of the same things. It's a sign the Minister takes the course that tends to your edification and enriching in knowledg, when he is most upon the great and most neces­sary truths. All Saints do make it their study to comprehend the heighth, and breadth, and length, and depth, and know the Love of God in Christ: but when they have done, they confess that it passeth knowledg, Eph. 3.17, 18, 19. Its a graceless wick­ed Soul, in a state of damnation, that conceits he knows so much of God and Jesus Christ and the essentials of Christianity, that he cares not for hearing these things any more, but had ra­ther have novelties and let these alone; and feeleth not need of knowing much more, and more of the same truths; and of using and li­ving upon these vital Principles which he knows. You have eaten Bread, and drank Beer an hun­dred times; but perhaps you never did eat of [Page 109] Sturgeon or Whale, of a Bear or a Leopard, of Chesnuts or Pig-nuts, or many strange and dan­gerous fruits, in all your life. And yet I hope you will not seek after these because they are no­velties, and give over eating Bread because you have eaten of it already? Nor will you churlish­ly refuse to go to a Feast, because there is no meat but what you have eaten of before. We have not a new God to Preach to you, nor a new Christ, nor a new Spirit, nor a new Gospel, nor a new Church, nor a new Faith, nor a new Baptismal Covenant, nor a new Heaven, or Hope, or Happi­ness to propound, Gal. 1.9, 10. Eph. 4.3, 4, 5. Your growth in methods and definitions and di­stinctions, and in additional points of knowledg, is principally to be valued as it cleareth your un­derstandings in the foresaid great essential points, and brings you up to God himself. Some wret­ches think they have quickly learned past the es­sential Articles of the Faith, and ere long they are past the higher points; and shortly they are past the Scripture it self, and throw it by, as a Schollar that hath learnt one Book, and must be entred into another: They understand not that the Ministry and spirit are but to teach them the word of the Gospel; but they think they must outgrow the Word and Ministry, and the Spirit must teach them some other Doctrine: or Gospel, which the written Word doth not contain. I pray mark the Apostles warning, Heb. 13.9. [ Be not carryed about with divers and strange Do­ctrines; for it is a good thing that the heart be sta­blished with Grace.] And Eph. 4.14. [ That we henceforth be no more children, tossed to and fro, and carryed about with every mind of Doctrine, by the [Page 110] sleight of men and cunning craftiness—]

II. Having shewed you wherein your growth consisteth in the understanding, I shall be short in the rest, and next I must tell you wherein it con­sisteth in the Will.

And that is 1. When upon good understanding and deep consideration, you are more fixedly, habitu­ally, absolutely and practically resolved for God and Glory than before. So that you are grown more beyond all shaking doubtfulness or wavering of mind, and beyond all unevenness, mutability and unconstancy. When a man is thus satisfied, that none but God hath title to him, or can make him happy, and that none but Christ can recon­cile him to God, and that it were a madness to make any other choice, and thereupon is setled and firm as Mount Zion, and say [ Whom have I in Heaven but thee, and there is none on earth that I desire besides thee,] Psal. 73.25. When you are firmly resolved, that let God do with you what he will, and come of it what will, you will ne­ver choose another Master, or Saviour, or Rule, or Happiness, or Way, or Body than you are in; and will never forsake the path of holiness; this is the fixed stability of the Will, and the more of this, the more you grow.

2. And when you have the lowest esteem of the Creatures, and greatest and most resolved aversness to all that would draw you from God, and can meet the greatest worldly or fleshly allurements with a holy contempt; this shews a setled confirmed Will.

3. And also when you are speedy in holy Reso­lutions, and see nothing in a Temptation how great soever, that can make you demur upon it, or make a [Page 111] stop in a Christian course; but go on to duty as if the Tempter had said nothing to you, and the Flesh and the World had no interest in you; and you do not so much as stand to think on it, whe­ther you should yield to sin or not, as abhorring to call such a matter into question: This shews a confirmed fixed Will: And the more of this, the more of Holiness.

III. The strength and growth of holy Affe­ctions, consisteth principally in these particulars; 1. When the Affections are Lively, and not dull; so that we make out after God and Hea­ven with vigor and alacrity. 2. When they are ready at hand, and not to seek, and need not a great deal ado to quicken them or call them in. 3. When they are most pure and unmixed, having least of the Creature and most of God in them. 4. But principally (and the surest point to try them by) when they contain in them, or accom­pany the foresaid Confirmation and Resolved­ness of the Will: For it is more the Willingness that is in or with our Affections, than the heat of them that we must judg them by. 5. And last­ly, when they follow the best guidance of the un­derstanding; when they are hottest about the greatest matters, and not about the smaller or more doubtful things: When they are obedient and yielding to Faith and holy Reason, and not too ready to hearken to sense, and be moved a­bout fleshly sensible things. In these things ly­eth the growth of your affections.

IV. And then lastly for your Conversations, your stability and growth consisteth, 1. In the Readiness of your obedience. 2. In the fulness and universal exactness of it. 3. In the Resolved [Page 112] conquest of all temptations that would pervert you. 4. In the diligent use of all those means that may farther confirm and strengthen you. 5. In the Evenness of it, that it be constant and not mixt with scandals, and stops in the way, or stepping out into by paths. 6. In your fruitful­ness and profitableness to others, according to the proportion of your Talents: that you study to do good, and do it with all the care and Wis­dom and diligence you can. 7. In the Spiritua­lity of it, that God be the principle and the end of all, and that all be animated from the believ­ing consideration of his attributes, and the views of everlasting blessedness. So that you have such lively fixed intentions of God, that you can perceive that you do all, even common things, of purpose for his pleasure, will and glory; and that the love of God doth carry you about from duty to duty, and constrain you to it. 8. And lastly, in the measure of your present at­tainments of the End and fruits of your obedience. For a tast of these ends are here to be attained. When your inward Graces are more confirmed and increased, and your Talents are doubled, and when you bring God a great deal of honour in the World, so that by his Graces shining in your works, your Father is gloryfied; and when your selves are readier to go to God, and meet your Redeemer, and long more for his appear­ing: In all these consisteth, the stability, growth and excellency of your conversations.

And now by all that I have said you may see, wherein your stability, strength and growth doth not consist. 1. It doth not most or much consist in speculations or less useful Truths. 2. It doth [Page 113] not consist in the meer heat of Affections: For Zeal may be misguided, and do hurt; and may prove somtime but a meer natural or distem­pered sinful passion. 3. It consisteth not in meer Fears, or Purposes that you are frightned into against your Wills. 4. Nor doth it con­sist in the common gifts of Grace or Nature. 5. Nor yet in running into groundless singula­rities, and unusual strains. But, in a word, it consisteth in holy Love, kindled by effectual faith. When a firmly believing Soul is fullest of Love to God, and Christ, and Holiness, this is the most Confirmed state of the Soul: and in this your chiefest growth consisteth.

DIRECT. IV.

My next advice to all young Christians for their Confirmation and Growth in Grace, is this.

Grow downwards in Humility; be low and small in your own eyes; and affect not to be high or great in the eyes of others; and still keep a deep apprehension of the greatness and dan­ger of the sin of Pride; but specially of that called spiritual Pride.

IT is the Tree that hath the shallowest weak­est rooting that most shaketh, and is soonest overthrown: The deeper roots, the higher growth, for the most part. The building [Page 114] that hath not a deep foundation, is soonest sha­ken and overthrown. Christ is our Foundati­on; and Humiliation digs deep and lets him in­to the heart. Pride is commonly thought to be the Devils first or chiefest sin: Sure I am it is the Proud that fall into his condemnation. 1 Tim. 3.6. The Pride of our first Parents, affe­cting to be as Gods in knowledg, was the inlet of all our sin and misery: And the tempter still followeth the way that he hath found to be so successful. It is Pride that like a storm or tem­pest, doth set all the World in the rage and con­tention, and differences, and confusion, that we see them in. It is Pride that hath filled the Church with Divisions; and it's Pride that causeth the Apostacy of most that fall away. And the more men have of it, the less do they usually discern it in themselves: I am sure the less do they hate it and lament it. And though one would think that young beginners and weak Christians that have little to be proud of, should be out of the danger of this temptation, yet experience tells us that it's they that fall by it, more than the wi­ser and stronger Christians that have more to glory in. For the more men increase in Wis­dom, the more do they know their own unwor­thiness, their emptiness, and ignorance and ma­nifold sins: And the more do they know of the Holiness and jealousie of God; and the more do they know of the evil of sin, and see what abundance of knowledg and Grace they yet want. So that the more holy Wisdom and experience, the less pride. But folly is the Pa­rent and Nurse of Pride. Children will be proud of toyes and things of no value. There are two [Page 115] or three things that make young Christians in greater danger of spiritual pride than others. 1. Because they come so lately out of darkness, and so great a change is made upon their Souls, that it makes them the more sensible of it; and therefore the readier to have high thoughts of themselves. Though one would think that the remembrance of former folly, and late dejected­ness should keep them low, yet with too many that's quickly gone, and they know not how to receive a comforting message, but they make it an occasion of lifting up. 2. The ignorance of these novices or young Christians is such, that they little know what abundance of things they are yet ignorant of. Little do they know what knowledg they yet want. They think there is little more to be reacht to than is in their sight, and therefore suppose themselves some body in the School of Christ, because they have learnt the first Lesson. 3. And by reason of this ig­norance, they know not how to value the higher attainments and understandings of o­thers; but look on the wisest as little wiser than themselves, because they are unacquainted with the matter of their Wisdom, and therefore over­look it as if it were none, and consequently think too highly of themselves. 4. And withal, they have not that experience of their own hearts that should make them jealous of them, as antient Christians have.

The Humble Soul is still in an empty craving temper: He hungreth and thirsteth after Righ­teousness, and therefore shall be satisfied, Mat. 5.6. No man setteth so high a price on Christ and Grace, and all the means of Grace. Even [Page 116] the crums are welcome to him, which the proud despise. The full foul loaths the hony-comb: but to the hungry every bitter thing is sweet. Prov. 27.7. Therefore such beggars are welcomest to God: He hath respect to the humble contrite soul. Isa. 57.15. and 66.2. Psal. 51.17. The hungry he filleth with good, but the rich he sendeth empty away. Luk. 1.53. He giveth more grace to the humble, when the proud are abhorred by him. 1 Pet. 5.5. The Church of Laodicea that said, I am rich, and increased with goods, and have need of nothing, was miserable, and poor, and blinde, and naked. Rev. 3.17. As many that are proud of their ho­nour and birth, run out of all by living above their estates, when meaner persons grow rich, because they are still gathering, and make much of every little: So proud Professors of Religion are in a Consumption of the Grace they have, while the humble increase by making much of every little help, which is sleighted and neglect­ed by the proud, and by shunning all those spen­ding courses, which the proud are plunged in. Be sure to keep mean thoughts of your selves, of your knowledg and parts, and grace and duties, and be content to be mean in the esteem of o­thers, if you would not be worse than mean in the esteem of God.

DIRECT. V. Exercise your selves daily in a life of Faith upon Jesus Christ; as your Saviour, your Teacher, your Mediator, and your King; as your Example, your Wisdom, your Righ­teousness, and your Hope.

ALL other studies and knowledg must be meerly subservient to the study and know­ledg of Christ, 1 Cor. 2.2. That vain kind of Philosophy which St. Paul so much cautioneth Christians against, is so far yet from being ac­counted vain, that by many called Christians it is preferred before Christianity it self; and to shew that it is Vain while they overvalue it, they can shew no solid worth or vertue which they have got by it; but only a tumified mind, and an idle tongue like a tinkling Cymbal, 1 Cor. 13.1. and 12.31. and 2.4.14, 15, 16. and 1.18, 19, 20, 21, 23, 24, 27. Col. 2.8, 9. We are compleat in Christ, in whom dwelleth all the fulness of the Godhead bodily, ver. 10. No study in the World will so much lead you up to God, and acquaint you with him, especially in his Love and Goodness, as the study of Christ, his Person, his Office, his Doctrine, his Example, his King­dom, and his benefits. As the Deity is your ultimate end, to which all things else are but helps and means; so Christ is that great and principal means, by whom all other means are animated. Remember that you are in conti­nual need of him, for direction, intercession, par­don, [Page 118] sanctification, for support and comfort, and for peace with God. Let no thoughts therefore be so sweet and frequent in your hearts, nor any discourse so ready in your mouths (next to the excellencies of the eternal Godhead) as this of the design of mans Redemption. Let Christ be to your Souls, as the Air, the Earth, the Sun, and your Food, are to your bodies, without which your life would presently fail. As you had never come home to the Father but by him, so without him you cannot a moment continue in the Fathers love, nor be accepted in one duty, nor be protected from one danger, nor be sup­plyed in any want: For it pleased the Father, that in him should all fulness dwell, Col. 1.18, 19. And by him it is that being justified by Faith, we have peace with God, and have access by Faith unto this Grace wherein we stand, and rejoyce in hope of the Glory of God. Rom. [...]. 1, 2. And it is in him the Head that we must grow up in all things, from whom the whole body doth receive it's increase. Ephes. 4.15, 16. You grow no more in Grace, than you grow in the true knowledg and daily use of Jesus Christ. But of this I will say no more, because I have said so much in my Directions for a sound Conversion,

DIRECT. VI. Let the Knowledg and Love of God, and your obedience to him be the Works of your Reli­gion; and the everlasting fruition of him in Heaven, be the continual end and ruling Motive of your Hearts and Lives: that your very Conversation may be with God in Hea­ven.

YOu are so far HOLY as you are DI­VINE and HEAVENLY. A Christian indeed in casting up his accounts, be­ing certain that this World doth make no man happy, hath been led up by Christ to seek a Hap­piness with God above: If you live not for this everlasting happiness, if you trade not for this, if this be not your treasure, your hope and home, the chief matter of your desires, love and joy, and if all things be not prest to serve it, and despised when they stand against it; you live not indeed a Chri­stian life. GOD and HEAVEN, or GOD in HEAVEN, is the Life and Soul, the be­ginning and the end, the Sum, the All, of true Religion. And therefore it is that we are di­rected to lift up our Heads and Hearts, and be­gin our Prayers with [ Our Father which art in Heaven] and end them with ascribing to Him the Kingdom, the Power and the Glory for ever.] It is not the Creatures, but God the Creator, that is the Father, the Guide and the felicity of Souls, and therefore the ultimate end and object of all [Page 120] Religious actions and affections. Dwell still up­on God, and dwell in Heaven, if you would un­derstand the nature and design of Christianity. Take God for all, that is, for God: Study after the knowledg of him in all his Works: Study him in his Word: Study him in Christ: And never study him barely to know him, but to know him that you may love him: Take your selves as dead when you live not in the Love of God: Keep still upon your hearts a lively sense of the infinite dif­ference between him and the Creature. Look on all the World as a shadow, and on God as the substance. Take the very worst that man can do, to be in comparison of the punishments of God, but as a Flea-biting to the sorest death: And take all the dreaming pleasures of the World, to be less in comparison with the joyes of Heaven, than one lick of honey is to a thousand years pos­session of all the felicities on earth. Think not all the pleasures, honours or riches of the world, to be worthy to be named in comparison of Hea­ven: nor the Greatest of Men, to be worthy to be once thought on in comparison of God. As one straw or feather won or lost, would neither much rejoyce or trouble you, if all the City or land were yours. So live as men whose eyes are open, and who discern a greater disproportion, be­tween the portion of a worldling and a Saint. Let God be your King, your Father, your ma­ster, your friend, your wealth, your joy, your All. Let not a day go over your heads, in which your hearts have no converse with God in Hea­ven: when any trouble overtaketh you on Earth, look up to Heaven, and remember that it is there that Rest and Joy are prepared for belie­vers [Page 121] When you are under any want or cross or sorrow, fetch not your comfort from any hopes of deliverance here on Earth, but from the place of your final full deliverance. If you feel any strangeness and backwardness on your minds to Heavenly contemplations, do not make light of them, but presently by Faith get up to Christ, who must make your thoughts of Heaven fami­liar, and seek remedy before your estrangedness increase. The soul is in a sad condition when it cannot fetch comfort and encouragement from Heaven; for then it must have none, or worse than none. When the thoughts of Heaven will not sweeten all your crosses, and relieve your minds against all the encombrances of earth, your souls are not in a healthful state: It's time then to search out the cause, and seek a cure, before it come to worse.

There are three great causes of this dark and dangerous state of soul, which make the thoughts of Heaven uneffectual and uncomfortable to us, which therefore must be overcome with the dai­ly care and diligence of your whole lives. 1. Un­belief, which maketh you look towards the life to come with doubting and uncertainty: And this is the most common, radical, powerful and per­nicious impediment to a heavenly life. The se­cond is the Love of present things, which being the vanity of a poor low fleshly mind, the reviving of Reason may do much to overcome it; but it's the sound Belief of the life to come that must in­deed prevail. The third is the inordinate Fear of Death, which hath so great advantage in the constitution of our nature, that it is commonly the last enemy which we overcome, (as Death it [Page 122] self is the last enemy which Christ overcometh for us). Bend all your strength, and spend your daies in striving against these three great impediments of a heavenly conversation: And remember that so far as you suffer your heart to retire from Heaven, so far they retire from a life of Christianity and peace.

DIRECT. VII. In the work of Mortification, let SELF-DE­NYAL be the First and Last of all your study, care and diligence.

UNderstand how much of the fallen depraved state of man consisteth in the sin of SELF­ISHNESS: How he is sunk into Himself in his fall from the Love of God, and of his Neighbour; of the publick or private good of others: And how this inordinate Self-love is now the grand ene­my of all true Love to God or Man; and the root and heart of Covetousness, Pride, Voluptuousness, and all iniquity. Let it be your work therefore all your dayes to mortifie it, and watch against it. When you feel your selves partial in your own cause, and apt to be drawing from others to your selves, in point of reputation, precedency or gain, and apt to make too great a matter of every word that is spoken against you, or every little wrong that is done you, observe then the pernicious root of Selfishness, from whence all this mischief doth proceed. Read more of this in my Treatise of Self-denyal.

DIRECT. VIII. Take your corrupted fleshly Desires, for the great­est enemy of your Souls; and let it be every day your constant work, to mortify the Flesh, and to keep a watch upon your lusts and appe­tite and every sense.

REmember that our senses were not made to govern themselves, but to be governed by right Reason: And that God made them at the first to be the ordinary passage of his Love and mercy to our hearts, by the means of the Creatures which represent or manifest him unto us: But now in the depraved state of man, the Senses have cast off the Government of Reason, and are be­come the Ruling power, and so man is become like the Beasts that perish. Remember then, that to be sensual is to be bruitish: And though Grace doth not destroy the appetite and sense, yet it subjecteth it to God and Reason. Therefore let your appetite be pleased in nothing, but by the allowance of right Reason: And think not that you have reason to take any meats or drink or sport, meerly because your flesh desireth it: but consider whether it will do you good or hurt, and how it conduceth to your ultimate end? It is a base and sinful state to be in servitude to your ap­petite and sense! When by using to please it, you have so increased its desires, that now you know not how to deny it and displease it. When you have taught it to be like a hungry dog or swine, that will never be quiet till his hunger be satisfi­ed; [Page 124] Whereas a well-governed appetite and sense is easily quieted with a rational denyal. Rom. 8.1, 6, 7, 8, 13. and 13.13, 14. 1 Pet. 2.11. 1 John [...].16.

DIRECT. IX. Take heed lest you fall in love with the World or any thing therein, and lest your thoughts of any place or condition which you either pos­sess or hope for, do grow too sweet and plea­sing to you.

FOr there is no one perisheth, but for loving some Creature more than God: And com­placency is the formal act of Love. Love not the World, nor the things that are in the World, for if any man love the World, the love of the Father is not in him, 1 John 2.15. Value all earthly things as they conduce to your Masters Service, or to your Salvation; and not as they tend to the pleasing of your Flesh: It is the commonest and most dangerous folly in the World, to be eager to have our houses and lands and provisions and every thing about us in the most pleasing and amiable state: when as this is the acknowledged way to Hell, and the only poyson of the Soul. Are you not in more danger of overloving a pleasing and prosperous condition, than a bitter and vexatious state? and of overloving Riches, ho­nour, and sensual fulness and delights, rather than Poverty, reproach, and mortification? And do you not know that if ever you be damned, it [Page 125] will be for loving the World too much, and God too little? Is it for nothing that Christ descri­beth a Saint to you as a Lazarus in poverty and sores, and a damned wretch as one that was clo­thed in Purple and Silk, and fared sumptuously every day, Luke 16. Did not Christ know what he did when he put the rich man upon this tryal, to part with all his worldly riches, and follow Christ for a treasure in heaven? Luke 18.22, 13. All things must be esteemed as loss and dung for the know­ledg of Christ, and the hopes of heaven, if ever you will be saved, Phil. 3.6, 7, 8. You must so live by Faith, and not by sight, as not to look at the temporal things that are seen, but at the things eternal which are unseen, 2 Cor. 4.17, 18. and 5.7, 8. And one that is running in a race for his life, would not so much as turn his head to look back on any one that called to him to stay; or to look aside to any one that would speak with him in his way. Thus must we forget the things that are behind, as counting them not worthy a thought or remembrance or a look, Phil. 3.13, 14. If you feel this poison seise upon your hearts, and your condition in the world (or at least your Hopes) begin to grow too sweet and pleasing to you, pre­sently make hast to Christ your Physician, and take his antidote, and cast up the poyson as you love your Souls. You must know no other pleasure in your outward mercies, but as God appeareth in and by them, and as they tend to profit you, and further you in Gods Service, or to promote your own or others good; but not as they are provision for the flesh, Rom. 13.13, 14. See my Book of Crucifying the World.

DIRECT. X. Cast not your selves wilfully upon temptations, but avoid them as far as lawfully you can: And if you are cast upon them unwillingly, resist them resolutely, as knowing that they come to entice you into Sin and Hell, from God and your everlasting happiness; And therefore be well acquainted with the particu­lar Temptations of every company, calling, relation, business, time, place, and condition of life; and go alwayes furnished with particu­lar Antidotes against them all.

STrong Grace will do no more against strong Temptations, than weak Grace against weak ones. Temptation is the way to sin, and sin is the way to Hell. If you saw the dangerousness of your station, when you cast your self upon temp­tations, you would tremble and fly as for your lives. I take that man as almost gone already, who chooseth temptations, or avoideth them not when he may. Especially be acquainted with the diseases and greatest dangers of your Soul; and there keep up a constant watch. Are you lyable to a gluttonous pleasing of your ap­petite? Avoid the temptation; set not that be­fore you which may be your snare: Let a little, and that of the least tempting kind of food, be your ordinary provision. Sit not at the Glut­tons Table, (who fareth deliciously every day) if you would escape the gluttons sin and misery. [Page 127] Or if the provision be of other mens disposal, at least rise quickly and be gone. Are you inclined to please your appetite in drinking? Avoid such strong drink as may tempt your appetite; and a­void the place and company that draweth you to it. Are you inclined to fleshly lust? Avoid the pre­sence of such of the other Sex as are a temptation to you: Look not on them, nor talk not of them; but above all take heed of nearness and familiarity, and privacy with them; and of all opportunity of sin. When the Devil hath brought the bait to your hand, and telleth you, now you may sin without any molestation or discovery, you are then in a very dangerous case. Some that think they would not be guilty of the sin, will yet tempt themselves, and delight to have it in their power, and to have the opportunity of sin­ing, and to come as near it as they dare; And these are gone before they well perceive their danger. So if you are inclined to Pride and Am­bition, avoid the society of those that tempt you to it: Come not among Superiors and Gallants, or such as kindle your ambition. A retired life, in company of mean and humble persons, is fit­est for one that hath your disease. Mind not high things, but condescend to men of low estate, Rom. 1 [...].16.

But if you cannot avoid the Temptation be sure yet to avoid the sin; Take it as if you saw and heard the Devil himself perswading you to sin, and damn your Souls. Abhor the motion, and give not the Devil a patient hearing, when you know what he cometh about: Resolution sca­peth many a danger, which those are ruined by, who stand disputing and dallying with the [Page 128] Tempter. Especially look about you, when the Tempter employeth Great men, or Learned men, or Godly men, or nearest friends, to be his instru­ments. And if their subtilty puzzle you, go to the stronger and more experienced Christians for advice and help. VVatch and pray that you enter not into temptation, Matth. 6.13. and 26.41. It is a dreadful thing to think what persons temp­tations have overthrown, Luke 18.13. Heb. 6.6, 7. How Wise, and Learned, and excellent men have been over-witted by Satan, and sinned like fools, when they have let go their watch: If we be as resolved as Peter, temptations may quickly change our resolutions, if God leave us to our selves, and we grow presumptuous or se­cure: And then our very Reason will lose its power; and false representations will make things appear to us quite contrary to what in­deed they are; and those reasonings will seem probable to us, which at another time we could easily see through as meer deceit. Temptation as it prevaileth, doth damp and cast asleep our Graces, and charm and bewitch all the faculties of the Soul, 1 Tim. 6.9.

DIRECT. XI. If it be possible, make choice of such a Pastor for the help and guidance of your Souls, as is ju­dicious, experienced, humble, holy, heaven­ly, faithful, diligent, lively, and peaceable; that liveth not in separation from the gene­rality of the sober Godly Ministers and Chri­stians where he liveth.

1. THink not of being sufficient for your selves, without the help of those whom Christ hath appointed to be watchmen for your Souls, Heb. 13.7.17.24. As you cannot live without the teaching and the Grace of Christ; so Christ doth vouchsafe you his teaching, and his grace, by the Ministry of his own Officers, whom he hath appointed to that end and use. It is marvellous to observe, how Christ chose rather to convert men by the Preaching and Miracles of his Apostles, than by his own: And how he would not fully Convert Paul without the Mi­nistry of Ananias, though he spoke to him from Heaven himself, and reasoned the case with him against his Persecution. And how he would not fully Convert Cornelius and his Houshold, without the Ministry of Peter, though he sent an Angel to direct him to a Teacher: Nor would he convert the Ethiopian Eunuch without the Mi­nistry of Philip, nor the Jaylor without the Mi­nistry of Paul and Silas, though he wrought a Miracle to prepare for his Conversion, Acts 16. [Page 130] and 10. And Paul must plant, and Apollo must wa­ter, before God will give the increase, 1 Cor. 3.6. And though all true Christians are taught of God, and must call no man on earth the Master of their Faith but Christ, 1 Thess. 4.9. John 6.45. Mat. 23.8, 9. Yet have they their Teachers, Fathers, and instructers under Christ, who are helpers of their joy, though they have not dominion over their Faith, and are Overseers, though not Lords and Owners of the Flock, and are Ministers of Christ by whom he teacheth, and stewards of the Myste­ries of God, and Ambassadors by whom he beseecheth sinners to be reconciled to God, having committed to them the word of reconciliation, Eph. 4.11, 12, 13, 14. 1 Cor. 4.1, 15. Acts 20.28. 2 Cor. 1.24. 1 Pet. 5.1, 2, 3, 4. 2 Cor. 5.18, 19, 20. These are Labourers together with God upon his husban­dry and building; some being Master-builders, and others Superstructors, 1 Cor. 3.9, 10. Christ knew the necessity that the Infants of his Family had of such Nurses, and he knew what num­bers of such weak ones there would be in com­parison of the strong; or else he had never ap­pointed the strong to such an Office: And ha­ving appointed it, he will keep up the honour of his Officers, and will send you his Alms, your food, your Physick, your Pardon, your Privi­ledges by their hands. If you be drawn by Se­ducers to forsake or neglect the Ministry of Christs Officers, you forsake or neglect your helps and mercies, you refuse his Grace, you are like Infants that scorn their Nurses help; and like Subjects who reject all the Officers of the King, and like the Chickens that forsake the Hen; you forsake the School and Church of [Page 131] Christ, and may expect to be quickly catcht up by the Devil, as straglers that have no defence or guide.

2. Yet is there great difference between one Minister or Pastor and another, as much as be­tween Physicians, Lawyers, or men of any other function. And there being no case in the world that you are so much concerned to be careful in, as the instructing and conduct and safety of your souls, you have exceeding great reason to take heed whom you choose to commit the care and conduct of your Souls to. It is not enough to say, that He is a true Ordained Minister, and that his administrations are not nullities, no more than to say of an ignorant Physician, or Cowardly Cap­tain, that he hath a valid License or Commission; when for all that, if you trust him, it may cost you your lives. Nor is it a wise mans answer to say that God giveth his Grace by the worst as soon as by the best, and by the weakest as soon as by the strongest, and therefore I need not be so careful in my choice. For though God have not confined the working of his Spirit to the most excellent means, yet ordinarily he worketh according to the means he useth: And this both Scripture, Reason, and daily experience fully prove. God worketh rationally on man as man; that is, as a rational free agent, by Moral operation, and not by a meer Physical injection of his Grace. When we see the man that is made wise unto Salvation by meer infusion of Wisdom, without a Teacher or the study of the Word of God, or when we see God work by his Word as by a charm, that a few words shall convert a man, though the spea­ker or hearer understood them not, then we may [Page 132] hearken to this conceit: And then we may think that a Heretick may as well teach you the truth as the Orthodox, or a Schismatick teach you Unity and Peace as well as a Catholick peace­able Pastor; or a man that is ignorant of the mysteries of Regeneration and holy Commu­nion with God, may best teach you that which he knoweth not himself, and an enemy to Piety and Charity, may teach you to be Pious and Cha­ritable as well as any other. But I need not say much more of this, for all parties would never so strive to have such Ministers as they like, and to put out such as they dislike, if they thought not that the difference between Ministers and Ministers were very great.

See therefore that the Guide whom you choose for your Souls be 1. Judicious; for an injudici­ous man may pervert the Scripture, and lead you into Error and Heresie and sin before you are aware: As an unskilful Coachman may soon overturn you, or an unskilful Waterman may drown you: yea though he be a zealous fervent Preacher, yet if he be injudicious, he may igno­rantly give you Poison in your food, as the ex­perience of this age hath lamentably proved.

2. See if possible that he be an experienced man, that knoweth by experience on himself not only what it is to be regenerate, and sanctified, and made a new Creature, but also how all the combate between the Spirit and the Flesh is to be managed, and what are the methods and strata­gems of the tempter, and what are the chief helps and defensatives of the Soul, and how they are all to be used: For it is not harder to be a Judicious Physician, or Lawyer, or Souldier, with­out [Page 133] experience, than a judicious Pastor. And therefore the Holy Ghost commandeth that he be not a novice, or raw unexperienced Christian, 1 Tim. 3.6.

3. See that he be Humble, for if he be puft up with pride, he falleth into the condemnation of the Devil, 1 Tim. 3.6. And then he will either scorn the labour of the Ministry as a drudgery (to preach in season and out of season, to beseech and exhort and stoop to the poorest of the flock): or else he will speak perverse things to draw away Disciples after him, Acts 20.30. or he will as Dio­trephes, reject the Brethren as loving himself to have the preheminence, 3 John 9, 10. and will Oversee the Church by constraint, for filthy lucre, as being a Lord over Gods heritage, 1 Pet. 5.2, 3. (See Doctor Hammond on the Text.)

4. See that he be Holy in his life; for though this be not essential to his Office, yet the unholy are unexperienced, yea and have a secret enmity in their hearts against that Holiness which they should daily Preach; and will usually be shew­ing it in their close disgracing discouraging spee­ches, against that serious Piety which they should promote: And they will neglect most of the personal care of their Flock; and will unpreach by their lives the good which they Preach by their tongues, and harden and embolden the people in their sins, and make them believe that they believe not what they Preach themselves. Choose not an enemy of Holiness to lead you in the way of holiness (a way that he never went himself), nor an enemy of Christ to conduct you in the Christian warfare, when he is a servant of the Devil, the world and flesh, against whom you fight.

[Page 134]5. See that he be of a Heavenly mind, or else his Doctrine will be unsavoury and dry, and he will be Preaching some speculations or barren Con­troversies, instead of Heavenly edifying truth.

6. See that he be faithful and diligent in his Ministry, as one that knoweth the worth of Souls and will not sell them or betray them to the De­vil for filthy lucre, or his fleshly ends; nor make Merchandise of them, as desiring rather theirs than them, and preferring the Fleece before the safety of the Flock. But one that imitateth the pattern Acts 20. and in meekness instructeth those that are opposers, 2 Tim. 2.25, 26. 2 Pet. 2.3. 1 Cor. 4.2. Rom. 16.17, 18. 1 Pet. 5.3, 4. 2 Cor. 12.14.

7. See that he be a Lively serious Preacher; for all will be little enough to keep up a lively seriousness in such dull and frozen hearts as ours: A cold Preacher with cold hearts, is like to make cold work. He that speaks senslesly and slee­pily about such matters as Heaven and Hell, doth by the manner of his speech contradict the matter. When hard heartedness and security and deadness and lethargick drowsiness, is the common and dangerous disease of Souls, let him that loveth his Soul and would not perish by his disease make use of a Physician and remedy that is suited to the cure, and not of one to rock him asleep, or give him an opiate to increase his ma­lady.

8. See also that he be one that is of a truly Ca­tholick spirit; not addicted to a Sect, nor to Di­visions in the Church, nor one that liveth in a se­paration or distance from the generality of the godly sober Ministers▪ For you take him not [Page 135] for your Guide, as separated from the Catholick Church, but as united to it, and a Member of it; as valuing the Judgment of all the Church above the judgment of any one Pastor, and knowing that you are your selves to be kept in the unity of the Church, and not seduced into a Sect; and that the Pastors are to be the bonds and ligaments of the body, that by their help it may grow up in love and unity, and not the dividers of the body, Eph. 4.13, 14, 15, 16. As Captains and inferior Officers in an Army, that are to conduct each Souldier in Vnity with the Army, and not to sepa­rate, and make every Troop or Regiment an Ar­my by it self, that they may be the petty Gene­rals, In a word, read some good Visitation Ser­mons, which tell you what a Minister must be, and choose, if possible, to live under such a Mi­nister; I say, if possible; for I know to many it is not possible. Wives, and Children, and Ser­vants, (while they are bound) cannot leave their Husbands, Parents, or Masters: and strong Chri­stians who are called to do good to others, must prefer that before such advantages to themselves, and many other impediments may deny men such a blessing: But yet I say, undervalue not so great a mercy, and neglect it not where lawfully it may be had, and prefer nothing before it (as a just impediment) which is not really more worth. And remember that Divines do com­monly resolve the case of the Infidel Nations of the World, that they are unexcusable in their In­fidelity, because when they hear that other Nati­ons profess to know the way to Heaven, they do not in so great a case go over Sea and Land to enquire after the Doctrine which we profess. And [Page 136] if the Tartarians, Indians, and other Nations are bound to send to Christian nations, for Preach­ers of the Gospel, I only leave you proportiona­bly to measure your case by theirs (allowing for the disproportion): And to consider how far you should deny your worldly profit in remove­ing your habitations, for such helps as your own necessities require.

DIRECT. XII. Make choice of such Christians for your fami­liar friends and the companions of your lives, as are holy, humble, heavenly, serious, mor­tified, charitable, peaceable, judicious, expe­rienced and fixed in the wayes of God; and not of ungodly persons, or proud self-conceit­ed, censorious, dividing, injudicious, unex­perienced, sensual, worldly, opinionative, su­perficial, luke-warm or unsetled Professors.

THe Reasons of this Direction you may per­ceive in what I said under the last. Your company is a matter of exceeding great concern­ment to you, as one of the greatest helps or hin­derances, comforts or discomforts of all your lives, especially those that you dwell with, and those that you choose for your familiars and bo­some friends. And therefore (so far as Gods Providence doth not forbid you, and make it impossible) choose such as are here described; or at least one such for your bosome friend, if you [Page 137] can have acquaintance with no more. It is of unspeakable importance to your Salvation, with whom you are associated for most familiar converse. A good companion will teach you what you know not, or remember you of that which you forget, or stir you up when you are dull, or warm you when you are cold, and watch over you and warn you of your danger, and save you from the poison of ill companions. O what a help and delight it is, to have a holy, judicious, faithful friend to open your heart to, and to walk with in the wayes of life! And how ex­ceeding hard is it to scape sin and hell, and get well to Heaven, in company and familiarity of the servants of the Devil, who are posting unto Hell? Let not your companions be worse than your selves, lest they make you worse; but as much wiser and better as you can procure. See Eccles. 4.9, 12. Psal. 16.2. and 119.63. Prov. 13.20.

DIRECT. XIII. Subdue your passions, and abhor all uncharita­ble principles and practises, and live in love; maintaining peace in your families, and with your neighbours, but especially in the Church of God.

LOve as you would be loved; yea, Love if you would be loved: for there is no surer way to purchase love. And love because you are so [Page 138] freely loved, by that God whose wrath you have so oft deserved: Let the thankful feeling of his Love in Christ, even turn you wholly into love, to God and man: Abhor every thought and word and deed, which is contrary to love, and tendeth to the hurt of others: And hate the backbitings and bitter words of any, which tend to make a­nother odious, and to destroy your love to any one that God commandeth you to love. Allow that moderate passion which is the fruit of love, and tendeth only to do good; but resist that which inclineth you to hatred, or to do evil. The more men wrong you, remember that you are the more watchfully to maintain your love, know­ing that these temptations are sent by the Devil on purpose to destroy and quench it, and fill your heart with uncharitableness and wrath. Give place to the wrath of others, and stand not resisting it by words or deeds, Rom. 12.18, 19, 20. Recompense to no man evil for evil, in word or action, ver. 17. Especially be most tender of the Union of true Christians, and of the Churches peace: When you hear the men of several Sects representing one another as odious, understand that it is the language of the Devil to draw you from love, into hatred and divisions: And when you must speak odiously of mens sin, speak cha­ritably of their persons, and be as ready to speak of the good that is in them, as of the evil. Be­lieve not that dividing ungrounded Doctrine, which telleth you that you cannot sufficiently disown the Errors of any party in Doctrine, and Worship, and Discipline, without a separation or withdrawing from their Communion; and which telleth you that you are guilty of the Mi­nisterial [Page 139] faults of every Pastor that you joyn with, or of the faults of all that Worship which you are present at (which would first separate you from every worshipping society and person upon earth, and then lead you to give over the worshipping of God your selves.) You must Love Christians as Christians, though they have errors and faults repugnant to their Christianity: And you must joyn in Worship with Christians as Christians, though their Worship hath errors and faults repugnant to the right order and manner of Worship: so be it you joyn not in that Wor­ship which is substantially evil, and such as God doth utterly disown; Or that you commit no actual sin your selves, or that you approve not of the errors and faults of the Worshippers, and ju­stifie not their smallest evil; Or that you pre­fer not defective faulty Worship before that which is more pure and agreeable to the Will of God. For while all the Worshippers are faulty and imperfect, all their Worship will be so too: And if your actual sin when you Pray or Preach defectively your selves, doth not signify that you approve your faultiness; much less will your presence prove that you allow of the faultiness of others. The business that you come upon is to joyn with a Christian Congregation in the use of those Ordinances which God hath appointed, suppo­sing that the Ministers and Worshippers will all be sinfully defective, in method, order, words, or circumstances: And to bear with that which God doth bear with, and not to refuse that which is Gods for the adherent faults of men, no more than you will refuse every dish of meat which is unhansomly Cooked, as long as there is no [Page 140] poyson in it, and you prefer it not before better, 1 Cor. 1.10. and 3.1, 2, 3. with 11.17, 18, 21. Rom. 15.1, 2.

DIRECT. XIV. Keep up a constant Government over your Thoughts and Tongues; especially against those particular sins which you are stronglyest tempted to, and which you see other Christi­ans most overtaken with.

KEep your Thoughts imployed upon somthing that is good and profitable; either about some useful Truths, or about some duty to God or man, of your general or particular Calling; yea about all these in their several seasons: Learn how to watch your thoughts, and stop them at their first excursions; and how to quicken them and make them serviceable to every grace, and every duty. You can never improve your so­litary hours, if you have not the Government of your Thoughts.

And as the Thoughts must be governed because they are the first and intimate actings of good or evil; so the Tongue must be Governed as the first expresser of the mind, and the first instrument of good or hurt to others. Especially take heed of these sins which the faultiness of most Professors of Religion doth warn you to avoid. 1. An or­dinary course of vain jesting, and unprofitable talk. 2. Provoking, passionate, inconsiderate words, that tend to kindle wrath in others. [Page 141] 3. Backbiting, censuring, and speaking evil of others without any just call, when it is either up­on uncertain reports, or uncharitable suspition, or tendeth more to hurt than good. 4. A for­ward venting of our own conceits, and a confi­dent pleading for our uncertain, unproved Opi­nions in Religion, and a contentious wrangling for them, as if the Kingdom of God lay in them. And a forwardness in all company to be the Speakers rather than the Hearers, and to talk in a Magisterial Teaching way, as if we took our selves to be the wisest, and others to have need to learn of us. But especially take heed of speaking evil of those that have wronged you, or of those that differ from you in some tollerable Opinions in Religion: And hate that devilish uncharitable vice, which maketh many ready to believe any thing, or say any thing, be it never so false, of those that are against their Sect; yea of whole parties of men that differ from them, when there is not one of a thousand of all the party that ever they were acquainted with, or ever could prove the thing by of which they are ac­cused. By the means of these bold uncharitable reports, the Devil hath unspeakably gained a­gainst Christ; and the Kingdom of malice hath won upon the Kingdom of Love; and most Christians are easier known to be factious by ha­ting or slandering one another, than they can be known to be Christs Disciples by loving one ano­ther. And while every Sect without remorse doth speak reproachfully and hatefully of the rest, they learn hereby to hate one another, and harden the Infidel and ungodly world, in hating and speaking evil of them all: So that a Turk [Page 142] or Heathen need no other witness of the odious­ness of all Christians, than the venemous words which they speak against each other. And as foul words in quarrels prepare for blows; so these malicious invectives upon differences in Religi­on, prepare for the cruellest persecutions.

From my own observation, which with a grie­ved soul, I have made in this Generation, I hereby give warning to this and all succeeding Ages, that if they have any regard to Truth or Charity, they take heed how they believe any fa­ctious partial Historian or Divine, in any evil that he saith of the party which he is against: For (though there be good and credible persons of most parties, yet) you shall find that passion and partiality prevaileth against Conscience, Truth, and Charity in most that are sick of this Disease. And that the envious zeal which is described Jam. 3. doth make them think they do God service, first in believing false reports, and then in verting them, against those that their zeal or laction doth call the enemies of truth, so that there is little credit to be given to their reproaches farther than some better evidence is brought to prove the thing. Nay it would astonish a man to read the impudent lies which I have often read, obtru­ded upon the World with such confidence, that the Reader will be tempted to think, Surely all this cannot be false. Yea about publick words or actions, where you would think that the multi­tude of Witnesses would deter them from speak­ing it, if it were not true; and yet all as false as tongue can speak. Therefore believe not Pride; or Faction, or Malice in any evil that it saith, un­less you have better evidence of the truth.

[Page 143]Most Christian is that advice of Dr. H. More, that all Parties of Christians would mark all the Good which is in other Parties, and be more forward to speak of that than of the Evil: And this would promote the work of Charity in the Church, and the interest of Christianity in the World; where­as the overlooking of all that's good, and aggra­vating all the evil (and falsly seigning more than is true) is the work of greatest service to the De­vil, and of greatest enmity to Christianity and Love, that I know commonly practised in the World. Keep your tongues from all such hel­lish work as this.

DIRECT. XV. Let every state of life and Relation that you are in, be sanctifyed unto God, and conscio­nably used: And to that end understand the advantages and duties of every condition and Relation, and the sins and hinderances and dangers which you are most lyable to.

THe duties of our Relations are a great part of the work of a Christians life: As Magi­strates and Subjects, Pastors and Flocks, Parents and Children, Husband and Wife, Masters and Servants; as Superiors in Gifts or Places, or In­feriors or equals; as Neighbors and companions. In our Teaching and learning, ruling and obeying, buying and selling. Be conscionable in all these which are your own Relations, if you will live as Christians and be acceptable unto God. An [Page 144] ungodly or oppressing Magistrate, a murmuring rebellious Subject, an ungodly, negligent or fa­ctious Pastor, an unteachable, refractory, ungod­ly Flock, a Husband, Parent, or Master, with­out Religion, Love, or Justice, a Wife or Child or Servant, without Love and dutiful obedience, and faithful diligence; a proud contemptuous Superior, a malicious censorious inferiour, an un­just uncharitable Neighbor; a deceitful buyer or seller, borrower or lender, and a self-seeking friend, and seducing unprofitable companion; are all as far from pleasing God by the rest of their works or profession of Religion, as they are from being obedient to his will: They pro­voke him to abhor their Prayers and Profes­sion, and to tell them that he will rather have Obedience than Sacrifice. If you are false to men, you are not true to God. It is he that feareth God, and worketh Righteousness, that is accepted of him: and the unrighteous shall not inherit the Kingdom of God.

DIRECT. XVI. Live as those that have all their powers, re­ceivings and opportunities to do Good with in the World; and must be answerable how they have improved all: And as those that believe that the more Good they do, the more they do receive, and the greater is the ho­nour, the profit, and the pleasure of their lives.

TO do no harm, is an honour which is com­mon to a stone or a clod of Clay, with the most innocent man. If this were all the excellency that you aim at, it were better that you had never been born; for then you would certainly have done no harm: Remember that to do good is the highest imitation of God, sup­posing that it proceed from Holy Love, and be done to the Pleasing and Glorifying of God, that the Principle and the End be sutable to the work. Remember who hath told you that it is more blessed to give than to receive, Acts 20.35. And hath promised that He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets re­ward; and he that receiveth a Righteous man in the name of a Righteous man, shall receive a Righ­teous mans reward: and whosoever shall give to drink unto one of these little ones, a Cap of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward (supposing that he have no better to give), Matth. 10.41, 42. Give [Page 146] to every man that asketh of thee (according to thy ability), Give and it shall be given to you, Luke 6.30, 38. and 12.33. Take that day or hour as lost in which you do no good (directly or prepa­ratorily): And take that part of your estate as lost, with which directly or remotely) you do no good. Remember how the Judgment must pass on you at last, according to the improve­ment of your several Talents, Matth. 25. When your time is past, and your estates are gone, or your understandings or your strength decayed, and your power and greatness is levelled with the poorest, it will be an unspeakable comfort to you, if you are able to say, We laid them out sincerely to our Masters use; and an unspeakable terror to you to say, They were lost and cast away on the service of the Flesh. If therefore you are Rulers, and are entrusted with Power, study how to do all the good with your Power that possi­bly you can: If you are Ministers of Christ, lay out your time and strength and parts in doing good to the Souls of all about you; study how you may be most serviceable to the Church and Cause of Christ. If you are rich men, study how to do all the good with your Riches that possi­bly you can do (not violating the order appoin­ted you by God): In your Neighbourhoods, and in all your Families and Relations, study to do the greatest good you can. Take it thank­fully as a great mercy to your selves, when op­portunity to do good is offered you. And con­tent not your selves to do a little, while you are able to do more. Gal. 6.7, 8, 9, 10. Be not decei­ved, God is not mocked; for whatsoever a man sow­eth, that shall he also reap: For he that soweth to his [Page 147] Flesh, shall of the Flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap everlast­ing Life. And let us not be weary in well-doing, for in due season we shall reap if we faint not. As we have therefore opportunity, let us do good to all men, especially unto them who are of the houshold of Faith. 2 Cor. 9.6. He which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap bountifully: Every man according as he purposeth in his heart, so let him give, not grudgingly, or of neces­sity; for God loveth a chearful giver. Heb. 13.16. To do good, and to communicate forget not, for with such Sacrifices God is well pleased. Ephes. 3.10. For we are his Workmanship, created in Christ Jesus to good works, which God hath ordained, that we should walk in them. Let doing good be the busi­ness and imployment of your lives; Preferring still the publick good before the private good of any; and the good of mens Souls before that of the body. But yet neglecting none, but doing the lesser in order to the greater.

Object. But I am a poor obscure person, that have neither abilities of mind or body or estate; and what good can I do?

Answ. There is no rational person that is not entrusted with One Talent at the least, Matth. 25. and that is not in a capacity of doing good in the World, if they have but hearts and be but willing. If you had neither money to give, nor tongues to speak for God, and to provoke others to do good, yet a Holy, humble, heavenly, patient, blameless life, is a powerful means of doing good, by shewing the excellency of Grace, and con­vincing the Ungodly, and stopping the mouths of the enemies of Piety, and honouring the [Page 148] waies of God in the World: Such a holy, harm­less, exemplary life, is a continual, and a pow­erful Sermon: And for giving, if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. If you are unseignedly willing to give if you had it, God taketh it as done: What you would have given, is set down on your account as given indeed. The Widdows two mites were praised by Christ as a bountiful gift, and a Cup of cold water is not unrewarded to the willing Soul. No one therefore is excusable that li­veth unprofitably in the World. But yet men of Power and Parts and Wealth have the greatest reckoning to make: Their ten Talents must have a proportionable improvement: It is a great deal of good that they must do: For to whomsoever much is given, of him shall be much re­quired; and to whom men have committed much, of him they will ask the more, Luke 12.48.

DIRECT. XVII. Redeem your Time, and highly value every mi­nute; and spare for no labour in the work of your salvation: Dream not of an easie, idle, sluggish life, as sufficient to your high and glorious ends: Nor rest not in a customary and outside way of duty, without regard to the Life and the success.

IF any thing in all the World require all our power and time, it is that for which all our [Page 149] powers and time are given us; and which we are sure will a thousand fold recompense us for all: O what a sottish kind of stupidity is it, for a man to trifle in the way to eternity, that hath an end­less life of joy or sorrow, depending on the pre­parations of so short a life. How little doth he know the worth of his Soul, the Joyes of Hea­ven, the terrors of Hell, the malicious diligence of Satan, or the difficulty of Salvation, that can idle and play away whole hours of time; and pray as if he prayed not, and seem to be Religi­ous when he is not in good earnest! and bestir­eth not himself so much to escape Hell fire, and to obtain everlasting Joyes with Christ, as he would do to escape a temporal death or misery, or to obtain some dignity or riches in the World, 1 Cor. 7.29, 30. O therefore as ever you care what becometh of your Souls, and as ever you will have comfort in the review of your present life, make not a jest of Heaven and Hell: Tri­fle not in your race and warfare; Dally not with God and Conscience; Play not, and dream not away your Time, Know the worth of an hours Time, for the sake of your work, and of your Souls, as it is commonly known by dying men. But of this I have spoke already in my NOW or NEVER, and a Saint or a Bruite, and in the third part of the Saints Rest.

DIRECT. XVIII. Sit down and count what it may cost you to be Christians indeed, and to be saved: Reckon not on prosperity, or a cheap Religion, but re­solve to take up the Cross and follow Christ in suffering, and to be Crucified to the World, and by many tribulations, to enter into the Kingdom of Heaven. Luke 14.26, 27, 28, 30, 33. Gal. 6.14. Acts 14.22. 1 Thes. 3.4. and 2 Thess. 1.6, 7, 8. Mal. 5.10, 11, 12. 2 Tim. 3.12.

ALL that will live godly in Christ shall suffer Persecution. It is not All that are Baptized and called Christians, but All that will live godly in Christ Jesus: It is Godliness, and not the bare name of Christianity, which the Serpents Seed have so great an enmity to. I have elswhere ci­ted an excellent saying of Dr. Th. Jacksons, to prove that this is to be expected under Christian, as well as Heathen Governments, and that it is not through the goodness of the Great ones of the World, but the cowardliness of our hearts, that the Ministers of Christ are not ordinarily Martyrs. Though God may possibly exempt you from any notable suffering for his Cause, yet it is not wise or safe to expect such an exempti­on: For that will hinder your preparation for Suffering: And a mind prepared to suffer, is es­sential to true Christianity: And no man that is not a Martyr in Resolution and disposition can be [Page 151] saved. If the fiery tryal come upon you, let it not seem a strange unexpected thing, 1 Pet. 4.12, 13, 14, 17. When Persecution ariseth because of the Word, the unrooted, unfound, unsetled Chri­stian is presently offended, and falls away, Mat. 13.21. Mark 4.17. Then they will fall to di­stinguishing and carnal reasoning, and prove any thing lawful which is necessary to their Peace, Gal. 6.12. As many as desire to make a fair shew in the Flesh, they constrain you to be Circumcised, only lest they should suffer Persecution for the Cross of Christ, Gal. 6.12. Shrink not for Sufferings; Fear not them that can but kill the body, Luke 12.4. Never doth the Spirit of God and Glory so much rest upon Believers, as in their greatest Sufferings for Righteousness sake, 1 Pet. 4.14. and never have they cause of more exceeding joy, Matth. 5.11, 12. Prosperity doth not so well agree with a life of Faith, as Sufferings and Ad­versity. Our light affliction which is but for a mo­ment, worketh for us a far more exceeding and eter­nal weight of Glory; while we look not at the (tem­poral) things which are not seen, but at the things (eter­nal) which are not seen, 2 Cor. 4.17, 18. Read Rom. 8.33. to the end▪

DIRECT. XIX. If you fall into any sin, rise speedily by a through Repentance; and take heed both of delay, and of a palliate Cure, Luke 13.3, 5. and 22.32.

TAke heed of trusting to a General Repen­tance or a Converted state, instead of a par­ticular Repentance and Conversion from any known sin, especially which is more than the ordinary unavoidable infirmities of a Saint. For it is not General Repentance indeed which reacheth not to every known particular. If temptation have cast you down, take heed of lying there, but pre­sently get up again: What the Apostle saith of Wrath, Eph. 4.26. the same I may say of other falls, Let not the Sun go down upon them: But go out with Peter and weep with him, if you have sinned with him: If your bones be out of joynt or broken, get them set presently, before they settle in their dislocation: And let the Cure be through, and spare not for a little pain at first: Let as open confession as the case requireth, and as full restitution, signify the sincerity of your Re­pentance: For a gentle handling of your selves may undo you; And palliation is the Hypocrites cure. O take heed lest you presume to sleep one night in your unrepented sin; and take heed lest Delay encourage the Tempter to offer you the bait again and again, and to say, Why not once more; Why may you not be as well pardoned for twice as for once; and for thrice as for twice, &c. [Page 153] It's dangerous playing or sleeping at the brink of Hell. Away from the temptation and occasion of your sin; stand not disputing, but Resolve and be gone; And sin no more, lest a worse thing come unto you, John 5.14. Stick not man at the shame or loss or suffering, which confession, restituti­on or reformation may bring; but remember that you can never escape damnation at too dear a rate. This is Christs meaning, when he speak­eth of cutting off a Right hand, or plucking out a right eye, if it offend; that is, ensnare and tempt you unto sin, Matth. 5.29, 30. Not that you should do so indeed, for you have an easier way to avoid the sin; but that, this is far the lesser of the two evils, to lose a hand or eye, than to lose the Soul, and therefore to be chosen if there were no other remedy. If the thief had no other way to forbear stealing than to cut off his hand; or the Fornicator to cure his lust, than to put out his eyes, it were a cheap remedy. A cheap and ea­sy superficial Repentance, may skin over the sore and deceive an Hypocrite; but he that would be sure of pardon, and free from fear, must go to the bottom.

DIRECT. XX. Live as with Death continually in your eye, and spend every day in serious preparation for it, that when it cometh, you may find your work dispatcht; and may not then cry out in vain to God to try you once again.

PRomise not your selves long life: Think not of death as at many years distance, but as hard at hand. Think what will then be need­ful to your peace and comfort, and order all your life accordingly, and prepare that now, which will be needful then: Live now while you have time, as you will resolve and promise God to live, when on your death-bed you are pray­ing for a little time of tryal more: It is a great work to die in a joyful assurance and hope of e­verlasting life, and with a longing desire to de­part and be with Christ as best of all, Phil. 1.21, 23. O then what a burden and terror it will be, to have an unbelieving, or a worldly heart, or a guilty Conscience, Now therefore use all possible diligence to strengthen Faith, to increase love, to be acquit from guilt, to be above the World, to have the mind set free from the Captivity of the flesh, to walk with God, and to obtain the deep­est, most delectable apprehensions of his love in Christ, and of the heavenly blessedness which you expect. Do you feel any doubts of the state of immortality, or staggering at the Pro­mise of God through unbelief! Presently do all you can to conquer them, and get a clear reso­lution [Page 155] to your souls, and leave it not all to do at the time of sickness. Are the thoughts or God and Heaven unpleasant or terrible to you? Presently search out the cause of all, and labour in the cure of it as for your lives. Is there any former or present sin which is a burden or terror to your Consciences? Presently seek out to Christ for a Cure, by Faith and true Repentance; and do that to disburden your Consciences now, which you would do on a sick-bed; and leave not so great and necessary a [...] to so uncertain and short and unfit a time. Is there any thing in this World that is sw [...]t [...]r t [...] your thoughts than God and Heaven? [...] which you cannot wil­lingly let go. M [...]rti [...]i [...] it without delay; consi­der of its vanity; compare it with Heaven; Cru­cifie it by the Cross of Christ; cease not till you account it loss and [...]ung, for the excellent know­ledg of Christ and life eternal, Phil. 3.7, 8, 9. Let not death surprize you as a thing that you never seriously expected▪ Can you do no more in preparation for it than you do? If no, why do you wish a death to be tryed once again? and why are you troubled that you lived no better? But if you can, when think you should it be done? Is the time of uncertain painful sickness better than this? O how doth sensuality besot the World! and inconsiderateness deprive them of the benefit of their reason? O Sirs, if you know indeed that you must shortly die, live then as dy­ing men should live: Choose your condition in the World, and manage it as men that must shortly dye: Use your Power, and Command, and Honour, and use all your Neighbours, and especially use the Cause and Servants of Christ, as [Page 156] men should do that must shortly die. Build and plant, and buy and sell, and use your Riches as those that must die, remembring that the fashi­on of all these things is passing away, 1 Cor. 7.29, 30. Yea pray and read and hear and meditate as those that must die. Seeing you are as sure of it as if it were this hour; in the name of God delay not your preparations. It is a terrible thing for an immortal Soul to pass out of the body in a carnal unregenerate, unprepared state: and to leave a World which they loved and were fa­miliar with, and go to a World which they nei­ther know nor love, and where they have nei­ther heart nor treasure, Matth. 6.19, 20, 31. The measure of Faith which may help you to bear an easie cross, is not sufficient to fortifie and encou­rage your souls, to enter upon so great a change. So also bear all your wants and crosses as men that must shortly die: Fear the cruelties of men, but as beseemeth those that are ready to die: He that can die well, can do any thing, or suffer any thing: And he that is unready to die, is unfit for a fruitful and comfortable life. What can ratio­nally rejoyce that man, who is sure to die, and unready to dye, and is yet unfurnished of dying comforts? Let nothing be now sweet to you, which will be bitter to your dying thoughts. Let nothing be much desired now, which will be un­profitable and uncomfortable then. Let nothing seem very heavy or grievous now, which will be light and easy then: Let nothing now seem ho­nourable, which will then seem despicable and vile Consider of every thing as it will look at death; that when the day shall come which en­deth all the joyes of the ungodly, you may look [Page 157] up with joy, and say, Welcome Heaven, This is tho day which I so long expected, which all my dayes were spent in preparation for, which shall end my fears, and begin my felicity, and put me into possession of all that I desired and prayed and laboured for; when my Soul shall see its glorified Lord: For he hath said, John 12.26. If any man serve me, let him fol­low me; and where I am, there shall also my servant be: If any man serve me, him will my Father ho­nour: Even so Lord Jesus, remember me now thou art in thy Kingdom, and let me be with thee in Para­dise, Luke 23.42, 43. O thou that spakest those words so full of unexpressible comfort to a sinful woman in the first speech after thy blessed Re­surrection, Joh. 20.17. GO TO MY BRE­THREN, AND SAY VNTO THEM, I A­SCEND UNTO MY FATHER AND YOUR FATHER, AND TO MY GOD AND YOVR GOD.] Take up now this Soul that is thine own, that it may see the Glory given thee with the Father, Joh. 17.24. and instead of this life of temptation, trouble, darkness, distance, and sinful imperfection, I may delightfully Behold and Love and Praise, thy Father, and my Father, and thy God and my God. Lord now lettest thou thy ser­vant depart in peace; Lord Jesus receive my Spirit, Luke 2.29. Acts 7.59.

And now I have given you all these Directi­ons, I shall only request you in the close, that you will set your very hearts to the daily serious pra­ctise of them; For there is no other way for a ripe confirmed state of Grace: And as ever you regard the glory of God, the honour of your [Page 158] Religion, the welfare of the Church and those about you, and the living and dying comforts of your selves; O do not sluggishly rest in an In­fant state of Grace! Did you but know how a weak and strong Faith differ, and how a weak and a found Confirmed Christian differ, as to the ho­nour of God, and the good of others, and especi­ally to themselves, both in life and death, it would quickly awaken you to a cheerful diligence, for so high and excellent an end. Did you but well understand the wrong that Christ and the Gos­pel have sustained in the World, yea in England, by weak, diseased, distempered Christians, your hearts would bleed, and with shame and grief, it would be your secret and open lamentation. Stir up then the Grace that is given you, and use Christs means, and do your best, and you will find that Christ is not an insufficient Physician, nor an uneffectual Saviour, or an empty Foun­tain; but that he is filled with all the fulness of God, and hath Spirit and life to communicate to his Members, Zech. 12.8. and that there is no want which he cannot supply, and no corruption or temptation, which his Grace is not sufficient to overcome, John 4.14. 2 Cor. 12.9. Rom. 6.4, 6. Col. 3.1, 3, 4.

FINIS.
THE CHARACTER Of a S …

THE CHARACTER Of a Sound Confumed CHRISTIAN. As also, 2. Of a Weak Christian: And 3. Of a Seeming Christian.

Written to imprint upon mens minds the true Idea or (conception) OF Godliness and Christianity.

By Richard Baxter.

The Second Part of the Directions for Weak Christians.

LONDON, Printed by R. White, for Nevill Simmons, at the Three Crowns near Holborn Conduit. 1669.

THE PREFACE TO THE SECOND PART; Directed to my worthy Friend, Henry Ashurst, Esquire, Citizen of London.

Dear and faithful Friend.

WHen this Book was Printed and passing into the World, with­out the ordinary or­nament of a prefixed honoured Name, my thoughts reduced me into the com­mon way, though not upon the com­mon [Page] reasons; assuring me that your name, would be more than an accident or ceremony to such a dis­course as this; even a part more sub­stantial than a Map is in a Treatise of Geography, or the well-cut Figures in Tractates of Anatomy. Dis­courses of Navigation, Architecture, Musick, &c. may almost as hope­fully instruct the Learners, without any visible operations or effects, as the Characters of well-tempered Christians, can duly inform the minds of ignorant ungodly men, of so Divine a thing as Christianity and Godliness, without acquaintance with some such Persons, in whom these Characters are manifestly ex­emplified. Wise and holy precepts, are to make wise and holy persons: It is such Persons as well as such Precepts which bear the image of God: which indeed is most perfect in exact­ness and integrity in the precepts; (for in [Page] them is no imperfection or errour, as they are of God;) But it is of greater final Excellency; in activity and useful­ness as it is in men. And therefore as God delighteth in his servants, and is Glorified in and by them in the world; so Satan usually chooseth such Persons, to reproach and make odious to the ignorant, rather than the holy Precepts immediately, by which they are directed; both be­cause their Holiness is most exasperating by activity; and also most lyable to calumny and contempt, through im­perfection, and mixture of that which indeed is worthy of dislike. Till Godliness and Christianity be visible in full perfection, and elevated above the contradiction of folly, and the contempt of pride, the blind distracted minds of hardened forsaken sinners, will not acknowledge its divine celestial nature, and worth: But then it will be too late to become partakers [Page] of it: They must both know and pos­sess it in its infancy and minority, who will ever enjoy it in its heavenly dig­nity and glory. If seasonable illu­mination and conversion, confute not the deceits and standers which pride and ignorance have entertained, the too-late confutation of them by death and their following experience, will make them wish, that they had been wise at cheaper rates, when it will be in vain to cry, Give us of your Oyle, for our Lamps are out, Mat. 25.8.

But while I offer your name to the malicious world, as an instance of the temper which I here describe, I in­tend it not as a singular though an emi­nent instance: For through the great mercy of God, there are thousands of examples of confirmed Christians, among us in this Land, even before those eyes which will not see them. But it is not Catalogues but single names, which Writers have used in [Page] this way. And why may I not take the advantage of Custome, to leave to the World the testimony of my estimation and great respects, to so deserving a person of the primitive Christian Catholick temper: And to let them know, what sort of men were my most dear and faithful friends? And also thus to express my love, by telling you closely what you must be, as well as by telling the World for their example, what you are. Upon these accounts, without your knowledge or consent, I presume thus to prefix your name, to this Treatise written long ago, but now published by

Your faithful Friend, Rich. Baxter.
From my Lodging in New-Prison, June 14. 1669.

ERRATA.

Reader, When I had gathered the Errata I was separated by a Prison from those Collections; and having but two of the Sheets now at hand, I shall give you the Errata of them only.

IN the Contents. n. 15. for Lovers of God read Love of God. Pag. 163. l. 5. for to six 1. and six. pag 163. l. 18. blot out that p. 164. l. 5. for that 1. than. p. 169. l. 10. for of 1. for. p. 170. l. 1. for c [...]re 1. cure. All the rest I have forgotten, save that some where I remember filthy for sl [...]shly.

TO THE READER.

Readers,

IT is a matter of greater mo­ment than I can express, what Idea or Image of the nature of GODLINESS and CHRISTIANITY is imprinted upon mens minds: The description which is expressed in the sacred Scriptures, is true and full: The thing described is rational, pure, perfect, unblameable and amiable. That which is expressed in the Lives of the most, is nothing so; but is purblind, defiled, maimed, imperfect, culpable, and mixt with so much of the contrary quality, that to them that cannot distinguish the Chaff from the Wheat, the Sickness from the Life, it seemeth an unreasonable, fan­cifull, loathsome and vexatious thing; and so far from being worthy to be preferred before all the Riches, Honours and Plea­sures of the world, that it seemeth wor­thy to be kept under as a troubler of [Page] Kingdoms, Societies and Souls. And doubtless this monstrous Expression of it in mens Lives, is because the perfect expression of it in Gods Word, hath not made [...] impression upon the Mind, and con­sequently upon the Heart. For as it is sound doctrine which must make sound Christians; so Doctrine worketh on the will and affe­ctions not as it is in it self, and as delivered, but as it is understood, believed, remembered, considered; even as it is imprinted on the Mind, and used by it. And as interposed matter, or defective application, may cause the Image on the Wax to be imperfect, though made by the most perfect Seal: so is it in this case; when one man doth defectively understand the Scripture-de­scription of a godly man, or Christian; and another by misunderstanding mixeth false conceptions of his own; and another by a corrupt depraved will doth hinder the understanding from believing, or remem­bring, or considering and using what it part­ly apprehendeth; what wonder if the Godliness and Christianity in their hearts be unlike the Godliness and Christianity in the Scriptures: When the Law of God in Nature and Scripture is pure and uncor­rupt, and the Law of God written imper­fectly on the heart, is there mixt with the carnal Law in their members, no marvel if [Page] it be expressed accordingly in their lives.

I have therefore much endeavoured in all my writings, and especially in this, to draw out the full pourtraiture of a Chri­stian or godly man indeed, and to describe Gods Image on the soul of man, in such a manner as tendeth to the just information of the Readers mind, and the filling up of the wants, and rectifying the errors which may be found in his former conceptions of it. And I do purposely inculcate the same things oft, in several writings (as when I preached I did in all my Sermons) that the Reader may find that I bring him not un­digested needless novelties, and that the frequent repetition of them may help to make the deeper and fuller impression: For my work is to subserve the Holy Ghost, in putting Gods Law into mens hearts, and writing it out truly, clearly and fully upon their inward parts; that they may be made such themselves, by understanding through­ly what they must be, and what a solid Chri­stian is: And that thus they may be born again by the incorruptible, immortal seed, the Word of God which will live and abide for ever; and may purifie their souls in obeying the truth through the Spirit, 1 Pet. 1.22, 23, 25. He is the best Lawyer, Physician, Souldier, &c. who hath his Doctrine in his brain, and not only in his Books; and hath [Page] digested his reading into an intellectual systeme and habit of knowledge. If Mini­sters had an hundred times over repeated the integral pourtraiture or character of a sound Christian, till it had been as familiar to the minds and memories of their hearers, as is the description of a Magistrate, a Physician, a School-master, a Husband-man, a Shephered, and such things as they are well acquainted with, it would have been a powerfull means to make sound Christians. But when mens minds conceive of a Christian, as a man that differeth from Heathens and Infidels, in nothing but holding the Christian Opinions, and using different words and ceremonies of worship, and such like, no wonder if such be but opinionative lifeless Christians: And if their Religion make them no better than a Seneca or Plutarch, I shall never believe that they are any surer to be saved than they. And such a sort of men there are, that suppose Christianity to consist but of these three parts; 1. The Christian Do­ctrine acknowledged (which they call Faith.) 2. The Orders and Ordinances of the Chri­stian Church and Worship, submitted to, and decently used (which they call Godliness.) And 3. The heart and life of a Cato, Cicero, or Socrates adjoyned: But all that goeth beyond this, (which is the Life of Chri­stianity [Page] and Godliness, a Lively Faith, and Hope, and Love, a Heavenly and Holy mind and life, from the renewing in dwel­ing Spirit of God, which is described in this Treatise) they are strangers to it, and take it to be but fansie and hypocrisie. These No-Christians do much to reduce the Church to Infidelity; that there may be indeed No Christians in the world. For my part I must confess, if there were no bet­ter Christians in the world than these, I think I should be no Christian my self: And if Christ made men no better than the Religion of Socrates, Cato or Seneca, and did no more to the reparation and perfect­ing of mens hearts and lives, I should think no better of the Christian Religion than of theirs: For the means is to be estimated by the End and Vse: And that's the best Physician that hath the Remedies which are fittest to work the cure. If God had not acquainted me with a sort of men that have really more Holiness, Mortification, Spirituality, Love to God, and to one another, and even to enemies, and more heavenly desires, expectations and de­lights, than these men before described have, it would have been a very great hinderance to my Faith.

The same may I say of those that place Godliness and Christianity only in hold­ing [Page] strict opinions, and in affected need­less singularities, and in the fluent Orato­ry and length of prayer, and avoiding other mens forms and modes of worship, and in any thing short of a Renewed, Holy, Heavenly heart and life.

And undoubtedly if a true, full Cha­racter of Godliness had been imprinted in their minds, we should never have seen the Professors of it so blotted with sen­suality, selfishness, pride, ambition, world­liness, distrust of God, self-conceitedness, heresie, schism, rebellions, unquietness, impatiency, unmercifulness, and cruelty to mens souls and bodies, as we have seen them in this age; and all this justified as consistent with Religion.

And I fear that because this Treatise will speak to few that are not some way guilty, every face which hath a spot or blemish will be offended with the glass: and lest the faulty will say that I parti­cularly intended to disgrace them: But I must here tell the Reader, to prevent his misunderstanding, that if he shall imagine that I have my eyes upon particular par­ties, and as a discontented person do in­tend to blame those that differ from my self, or to grieve inferiours, or dishonour and asperse superiours, they will mistake me, and wrong themselves, and me, who [Page] professedly intend but the true Descri­ption of sound Christians, diseased Chri­stians, and seeming Christians.

And for the manner of this writing, I am conscious it hath but little to commend it. The matter is that for which it is pub­lished. The Lord Verulam in his Essayes truly saith, that much reading makes one full; much discourse doth make one ready, and much writing doth make a man exact. Though I have had my part of all these means, yet being parted five years from my Books, and three years from my Preach­ing, the effects may decay; and you must expect neither Quotations or Oratory Testimonies or ornament of stile: But having not yet wholly ceased from Writ­ing, I may own so much of the exactness as will allow me to intreat the Reader, not to use me as many have done; who by over-looking some one word, have made the sense another thing, and have made it a crime to be exact in Writing, because they cannot or will not be exact in Reading, or charitable or humane in interpreting.

The Contents.

THE Characters of a strong con­firmed Christian.
page 1
1. He liveth by such a Faith of unseen things as governeth his soul instead of sight.
6
2. He hath cogent Reasons for his Reli­gion.
9
3. He seeth the well-ordered frame of sacred verities, and the integral parts in their harmony or consort; and setteth not up one truth against another.
11
4. He adhereth to them, and practiseth them, from an inward connatural principle, cal­led, The Divine Nature, and The Spi­rit of Christ.
12
5. He serveth not God for fear only, but for Love.
14
6. He loveth God, 1. Much for his Good­ness to himself. 2. And more for his Goodness to the Church. 3. And most of all for his essential Goodness and perfection.
16
7. He taketh this Love and its Expressions, for the heart and height of all his Reli­gion.
19
8. He hath absolutely put his soul and all his hopes into the hand of Christ, and liveth [Page] by faith upon him as his Saviour.
21
9. He taketh Christ as the Teacher sent from God, and his Doctrine for the truest wis­dom, and learneth of none but in subor­dination to him.
23
10. His Repentance is universal and effectual, and hath gone to the Root of every sin.
25
11. He loveth the Light, as it sheweth him his sin and duty; and is willing to know the worst of sin, and the most of duty.
27
12. He desireth the highest degree of Holiness, and hath no sin which he had not rather leave than keep, and had rather be the Best, though in poverty, than the Greatest in pro­sperity.
30
13. He liveth upon GOD and HEAVEN as the End, Reward, and Motive of his Life.
32
14. He counteth no cost or pains too great for the obtaining it, and hath nothing so dear which he cannot part with for it.
35
15. He is daily exercised in the practice of Self-denial as (next to the Lovers of God) the second half of his Religion.
38
16. He hath mortified his fleshly desires, and so far mastereth his senses and appetite, that they make not his obedience very uneasie or uneven.
42
17. He preferreth the means of his holiness and happiness, incomparably before all pro­visions and pleasures of the flesh.
45
18. He is crucified to the world, and the [Page] world to him by the Cross of Christ, and contemneth it through the belief of the greater things of the life to come.
47
19. He foreseeth the End in all his waies, and judgeth of all things as they will ap­pear at last.
50
20. He liveth upon God alone, and is con­tent with his favour and approbation, without the approbation and favour of men.
53
21. He hath absolutely devoted himself, and all that he hath to God, to be used accord­ing to his will.
56
22. He hath a readiness to obey, and a quick and pleasant compliance of his will to the will of God.
58
23. He delighteth himself more in God, and Heaven, and Christ, and Holiness, than in all the world: Religion is not tedious and grievous to him.
59
24. He is conscious of his own sincerity, and assured of his Justification, and title to Everlasting Joyes.
66
25. This Assurance doth not make him more careless and remiss, but increaseth his love and holy diligence.
68
26. Yet he abhorreth Pride as the first born of the Devil, and is very low and vile in his own eyes, and can easily endure to be low and vile in the eyes of others.
69
27. Being acquainted with the deceitfulness of [Page] the heart, and the methods of temptation, he liveth as among snares, and enemies, and dangers, in a constant watch; and can con­quer many and subtil, and great tem­ptations (through grace.)
72
28. He hath counted what it may cost him to be saved, and hath resolved not to stick at suffering, but to bear the Cross, and be con­formed to his crucified Lord, and hath al­ready in heart forsaken all for him.
74
29. He is not a Christian only for company or carnal ends, or upon trust of other mens opinion, and therefore would be true to Christ, if his Rulers, his Teachers, his Com­pany, and all that he knoweth should for­sake him.
78
30. He can digest the hardest Truths of Scri­pture, and the hardest passages of Gods Providence.
80
31. He can exercise all his Graces in harmo­ny, without neglecting one to use another, or setting one against another.
81
32. He is more in getting and using Grace, than in enquiring whether he have it (though he do that also in its place.)
82
33. He studieth Duty more than Events, and is more carefull what he should be towards God, than how he shall (here) be used by him.
83
34. He is more regardfull of his duty to others, than of theirs to him, and had much [Page] rather suffer wrong, than do it.
84
35. He keepeth up a constant Government of his Thoughts, restraining them from evil, and using them upon God, and for him.
87
36. He keepeth a constant Government over his passions, so far as that they pervert not his judgement, his heart, his tongue or actions.
88
37. He governeth his tongue; imploying it for God, and restraining it from evil.
90
38. Heart-work and Heaven-work are the principal matters of his religious discourse, & not barren controversies, or impertinencies.
92
39. He liveth upon the common great substan­tials of Religion, and yet will not deny the smallest Truth, or commit the smallest sin, for any price that man can offer him.
93
40. He is a high esteemer, and carefull Re­deemer of Time, and abhorreth Idleness and Diversions which would rob him of it.
98
41. His heart is set upon doing all the good in the world that he is able: It is his daily business and delight.
101
42. He truly loveth his neighbour as himself.
103
43. He hath a special love to all godly Christi­ans as such, and such as will not stick at cost in its due expressions; nor be turned into bitterness by tollerable differences.
104
44. He forgiveth injuries, and loveth his ene­mies, and doth them all the good he can; from the sense of the love of Christ to him.
106
[Page]45. He doth as he would be done by; and is as precise in the Justice of his dealings with men, as in acts of piety to God.
108
46. He is faithful and laborious in his outward trade or calling, not out of covetousness, but obedience to God.
111
47. He is very conscionable in the duties of his several Relations, in his family or other so­ciety, as a superiour, inferiour or equal.
112
48. He is the best subject whether his Rulers be good or bad, though Infidel and ungodly Ru­lers may mistake & use him as the worst.
113
49. His trust in God doth overcome the fear of man, and settle him in a constant fortitude for God.
121
50. Judgement and Zeal conjunct are his constitution: His Judgement kindleth Zeal, and his Zeal is still judicious.
123
51. He can bear the infirmities of the weak; and their censures and abuses of himself; and requiteth them not with uncharitable cen­sure or reproach.
126
52. He is a high esteemer of the Unity of Chri­stians, and abhorreth the principles, spirit and practises of Division.
128
53. He seeketh the Churches unity and concord not upon partial, unrighteous, or impossible, but upon the possible righteous terms here mentioned.
139
54. He is of a mellow peaceable spirit: not masterly, domineering, hurtfull, unquiet [Page] or contentious.
146
55. He highliest regardeth the interest of God, and mens salvation in the world; and regardeth no se­cular interest of his own, or any mans, but in sub­serviency thereto.
152
56. He is usually hated for his Holiness by the wicked, and censured for his Charity and Peaceableness by the factious and the weak; and is moved by neither from the way of Truth.
157
57. Though he abhor ungodly soul-destroying Ministers, yet he reverenceth the Office as necessary to the Church and world; and highly valueth the holy, faithfull Labourers.
159
58. He hath great Experience of the Providence, Truth, and Justice of God, to fortifie him against temptations to Unbelief.
161
59. Though he greatly desireth lively Affections and gifts, yet he much more valueth the three Essential parts of holiness. 1. A high estimation in the Un­derstanding of God, Christ, Holiness and Heaven, above all that be set in any competition. 2. A re­solved choice and adhesion of the Will, to these above and against all competitors. 3. The seeking them first, in the endeavours of the life. And by these be judgeth of the sincerity of his heart.
162
60. He is all his life seriously preparing for his death, as if it were at hand; and is ready to receive the sentence with joy; but especially he longeth for the blessed day of Christs appearing, as the answer of all his desires and hopes.
164
Six Uses of these Characters.
170

THE CHARACTER OF • 1 A Sound Confirmed Christian, , • 2 And of the Weak Christian, , and • 3 And of the Seeming Christian. 

IN the Explication of the Text, which I made the ground of the foregoing discourse, I have shewed you that there is a De­gree of Grace to be expected and sought after by all true Chri­stians, which putteth the Soul into a sound, con­firmed, radicated state, in comparison of that weak, diseased, tottering condition, which most Christi­ans now continue in. And I have shewed you how desireable a state that is, and what calami­ties follow the languishing unhealthfull state even of such as may be saved. And indeed did we but rightly understand, how deeply the errors and sins [Page 2] of many well-meaning Christians, have wounded the interest of Religion in this age; and how hey­nously they have dishonoured God, and caused the enemies of holyness to blaspheme, and harden­ed thousands in Popery and Ungodliness, in pro­bability to their perdition: Had we well observ­ed when Gods Judgements have begun, and un­derstood what sins have caused our Warres, and Plagues and Flames, and worse than all these, our great heart-divisions, and Church-distractions and convulsions; we should ere this have given over the flattering of our selves and one another, in such a Heaven-provoking state; and the ostenta­tion of that little goodness, which hath been eclipsed by such lamentable evils. And instead of these, we should have betaken our selves to the exercise of such a serious deep Repentance as the quality of our sins, and the greatness of Gods Chastisements do require. It is a dolefull case to see how light many make of all the rest of their distempers, when once they think that they have so much Grace and Mortification, as is absolute­ly necessary to save their souls: And expect that Preachers should say little to weak Christians, but words of comfort, setting forth their happiness: And yet if one of them, when he hath the Gout, or Stone, or Collick, or Dropsie, doth send for a Physitian, he would think himself derided or abused, if his Physitian instead of curing his dis­ease, should only comfort him by telling him that he is not dead. What excellent disputations have Cicero and Seneca, the Platonists and Stoicks, to prove that Virtue is of it self sufficient to make Man happy? And yet many Christians live as if Holiness were but the way and means to their felicity, or [Page 3] at best but a small part of their felicity it self; or as if felicity it self grew burdensome, or were not desireable in this life; or a small degree of it were as good as a greater.

And too many mistake the will of God, and the nature of Sanctification, and place their Re­ligion in the hot prosecution of those mistakes: They make a composition of error and passion, and an unyielding stiffness in them, and siding with the Church or party which maintaineth them, and an uncharitable censuring those that are against them, and an unpeaceable contending for them; And this composition they mistake for Godliness, especial­ly if there be but a few drams of Godliness and Truth in the composition, though corrupted and over-powered by the rest.

For these miscarriages of many well-meaning zealous persons, the Land mourneth, the Churches groan; Kingdoms are disturbed by them; Fami­lies are disquieted by them; Godliness is hinder­ed, and much dishonoured by them; the Wicked are hardened by them, and encouraged to hate and blaspheme and oppose Religion; the glory of the Christian Faith is obscured by them; and the Infidel, Mahometan and Heathen World, are kept from Faith in Jesus Christ, and many millions of Souls destroyed by them. I mean, by the mis­carriages of the weaker sort of Christians, and by the wicked lives of those carnal Hypocrites, who for custome or worldly interest do profess that Christianity which was never received by their hearts.

And all this is much promoted by their indis­cretion, who are so intent upon the consolatory opening of the safety and happiness of Believers, [Page 4] that they omit the due explication of their De­scription, their Dangers and their Duties.

One part of this too much neglected work I have endeavoured to perform in the foregoing Treatise; Another I shall attempt in this second Part: There are five Degrees or ranks of true Christians, observable: 1. The Weakest Christi­ans, who have only the Essentials of Christianity, or very little more: As Infants that are alive, but of little strength or use to others. 2. Those that are lapsed into some wounding sin, though not into a state of damnation; Like men at age, who have lost the use of some one member, for the present, though they are strong in other parts. 3. Those that having the Integral parts of Chri­stianity in a considerable measure, are in a sound and healthfull state; though neither perfect, nor of the highest form or rank of Christians in this life, nor without such infirmities, as are the mat­ter of their daily Watchfulness and Humiliation. 4. Those that are so strong as to attain extraor­dinary degrees of grace, who are therefore com­paratively called Perfect, as Mat. 5.45.5. Those that have an absolute Perfection without sin, that is, The Heavenly Inhabitants.

Among all these, it is the third sort or degree, which I have here characterized, and upon the by, the first sort and the Hypocrite. I meddle not now with the Lapsed Christian as such, nor with those Giants in holiness of extraordinary strength, nor with the perfect blessed Souls in Heaven: But, it is the Christian who hath attained that confirmation in grace, and composed, quiet, fruit­full state, which we might ordinarily expect, if we were industrious, whose Image or Character [Page 5] I shall now present you with: I call him oft­times A Christian indeed, in allusion to Christs description of Nathaniel, Joh. 1.47. and as we commonly use that word, for one that answereth his own profession without any notable dishonour or defect: As we say, such a man is a Scholar in­deed; and not as signifying his meer sincerity. I mean one whose heart and life is so conform to the Principles, the Rule and the Hopes of Chri­stianity, that to the Honour of Christ, the true Nature of our Religion is discernible in his con­versation, Mat. 5.16. In whom an impartial In­fidel might perceive the true nature of the Chri­stian Faith and Godliness. If the World were fuller of such living Images of Christ, who like true Regenerate Children represent their Heavenly Father, Christianity would not have met with so much prejudice, nor had so many enemies in the World, nor would so many millions have been kept in the darkness of Heathenism and Infide­lity, by flying from Christians, as a sort of people that are common and unclean.

Among Christians, there are Babes, that must be fed with milk, and not with strong meat, that are unskilfull in the word of righteousness; 1 Joh.. 2.2.12, 13, 14. Heb. 5.12, 13, 14. and Novices, who are unsetled, and in danger of an overthrow, 1 Tim. 3.6. Joh. 15.3, 5, &c. In these the na­ture and excellency of Christianity, is little more apparent, than Reason in a little childe. And there are strong, confirmed Christians, who by rea­son of use have their senses exercised to discern both good and evil, Heb. 5.13, 14. and who shew forth the glory of him that hath called them out of darkness into his marvellous light: of whom [Page 6] God himself may say to Satan and their malici­ous enemies, as once of Job, Hast thou not seen my servant Job, &c. This Christian indeed I shall now describe to you, both to confute the Infidels slanders of Christianity, and to unteach men those false descriptions which have caused the presumpti­on of the profane, and the irregularities of erro­neous Sectaries; and to tell you what manner of persons they be, that God is honoured by; and what you must be if you will well understand your own Religion. Be Christians indeed, and you will have the Comforts indeed of Christianity; and will finde that its Fruits and Joyes are not dreams and shadows and imaginations, if you con­tent not your selves with an imagination, dream and shaddow of Christianity, or with some clouded spark or buryed seed.

The Characters.

I. A CHRISTIAN INDEED, (by which I still mean, a sound confirmed Christian) is one that contenteth not himself to have a seed or Habit of Faith, but he Liveth by Faith, as the Sensualist liveth by sight or sense: Not putting out the eye of sense, nor living as if he had no Body, nor lived not in a world of sensible Objects; But as he is a Reasonable creature; which exalteth him above the sensitive Nature, so Faith is the true information of his Reason, about those high and excellent things, which must take him up above things sensible. He hath so firm a Belief of the Life to come, as procured by Christ, and promised in the Gospel, as that it serveth [Page 7] him for the Government of his Soul, as his bodi­ly sight doth for the conduct of his Body. I say not, that he is assaulted with no temptations, nor that his Faith is perfect in degree, nor that be­lieving moveth him as passionately as sight or sense would do: But it doth effectually move him through the course and tenour of his life, to do those things for the life to come, which he would do if he saw the Glory of Heaven; and to shun those things for the avoiding of damnation, which he would shun, if he saw the flames of Hell. Whether he do these things so fervently or not, his Belief is powerfull, effectual and victorious. Let sight and sense invite him to their Objects, and entice him to sin, and forsake his God, the objects of Faith shall pre­vail against them, in the bent of an even, a con­stant and resolved life. It is things unseen which he taketh for his treasure, and which have his heart and hope, and chiefest labours. All things else which he hath to do, are but subservient to his Faith and Heavenly interest, as his sensitive faculties are ruled by his Reason. His Faith is not only his Opinion, which teacheth him to choose what Church or Party he will be of; but it is his Intellectual Light; by which he liveth, and in the confidence and comfort of which he dyeth, 2 Cor. 5.7, 8, 9. For we walk by faith, not by sight — We groan to be cloathed upon with our heavenly house— Wherefore we labour that whether present or absent we may be accepted of him. Heb. 10.3. Now the just shall live by faith— Heb. 11.1. Now faith is the substance of things hoped for, the evidence of things not seen. Most of the examples in Heb. 11. do shew you this truth, that true Christians live and govern their actions, by the firm Belief of the promise of [Page 8] God, and of another Life when this is ended. v. 7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark; to the saving of his house; by which he condemned the world, and became heir of the righteousness which is by faith. V. 10. Abraham looked for a City which had foundations, whose builder and maker is God. Moses feared not the wrath of the King: for he in­dured, as seeing him who is invisible, v. 27. So the three witnesses, Dan. 3. and Daniel himself, ch. 6. And all Believers have lived this life, as Abraham the Father of the faithfull did; who, as it is said of him, Rom. 4.20. Staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. The Faith of a Christian is truly Divine; and he knoweth that Gods truth is as certain as sight it self can be; however sight be apter to move the passions: Therefore, if you can judge but what a Rational man would be, if he saw Heaven and Hell, and all that God had ap­pointed us to Believe, then you may conjecture what a confirmed Christian is; (though sense do cause more sensible apprehensions.)

2. The weak Christian also hath a faith, that is Divine, as caused by God, and resting on his word and truth. And he so far liveth by this Faith, as that it commandeth and guideth the scope and drift of his heart and life: But he believeth with a great deal of staggering and unbelief: And there­fore his Hopes are interrupted by his troublesom doubts and fears; and the dimness and languor of his Faith is seen in the faintness of his desires, and the many blemishes of his Heart and Life: And sight and sensual objects are so much the more powerfull with him, by how much the light and life of faith is dark and weak.

[Page 9]3. The Hypocrite or best of the unregenerate, be­lieveth but either with a Humane faith, which resteth but on the Word of Man, or else with a dead opinionative faith, which is overpowered by infidelity, or is like the dreaming thoughts of a man asleep, which stirre him not to action: He liveth by sight and not by faith: For he hath not a Faith that will overpower Sense, and sensual objects, Jam. 2.14. Mat. 13.22.

II. 1. A Christian indeed not only knoweth why he is a Christian, but seeth those Reasons for his Religion, which disgrace all that the cunningest Atheist or Infidel can say against it: and so far satisfie, confirm and establish him, that emergent difficulties, temptations and objections, do not at all stagger him, or raise any deliberate doubts in him of the truth of the Word of God: He seeth first the naturall evidence of those foundation-truths which Nature it self maketh known: (as that there is a God of infinite Being, Power, Wisdom and Goodness, the Creator, the Owner, the Ru­ler, and the Father, Felicity and End of man; that we owe him all our love and service; that none of our fidelity shall be in vain or unrewarded, and none shall be finally a loser by his duty; that man who is naturally governed by the hopes and fears of another life, is made and liveth for that other Life, where his Soul shall be sentenced by God his Judge to happiness or misery, &c.) And then he discerneth the attestation of God to those supernatu­ral, superadded Revelations of the Gospel, con­taining the Doctrine of mans Redemption: And he seeth how wonderfully these are built upon the former, and how excellently the Creators and Re­deemers Doctrine and Lawes agree; and how much [Page 10] countenance supernatural truths receive from the presupposed naturals: so that he doth not adhere to Christ and Religion by the meer engagement of education, friends or worldly advantages; nor by a blind resolution, which wanteth nothing but a strong temptation (from a Deceiver or a world­ly Interest) to shake or overthrow it: But he is built upon the Rock, which will stand in the assault of Satans storms, and the gates of Hell shall not prevail against it. Mat. 16.18. & 13.23. & 7.25. Joh. 6.68, 69.

2. But a weak Christian hath but a dim and general kind of knowledge of the reasons of his Religion; or at least but a weak apprehension of them, though he have the best and most unan­swerable reasons: And either he is confident in the dark upon grounds which he cannot make good, and which want but a strong assault to shake them; or else he is troubled and ready to stagger at every difficulty which occurreth: Eve­ry hard saying in the Scripture doth offend him: And every seeming contradiction shaketh him: And the depth of mysteries which pass his under­standing, do make him say as Nicodemus of Re­generation, How can these things be? And if he meet with the objections of a cunning Infidel, he is unable so to defend the truth, and clear his way through them, as to come off unwounded and unshaken, and to be the more confirmed in the truth of his belief, by discerning the vanity of all that is said against it. Heb. 5.12, 13. Matth. 15.16. 1 Cor. 14.20. Joh. 12.16.

3. The seeming Christian either hath no solid Reasons at all for his Religion, or else if he have the best, he hath no sound apprehension of them: [Page 11] But though he be never so learned and orthodox, and can preach and defend the Faith, it is not so rooted in him as to endure the tryall; but if a strong temptation from subtilty or carnal interest assault him, you shall see that he was built upon the sand, and that there was in him a secret root of bitterness, and an evil heart of unbelief, which causeth him to depart from the living God, Heb. 3.12. Matth. 13.20, 21, 22. Matth. 7.26, 27. Heb. 12.15. Joh. 6.60, 64, 66. 1 Tim. 6.10, 11.

III. 1. A Christian indeed, is not only confirm­ed in the essentials of Christianity, but he hath a cleer delightful sight of those usefull truths, which are the Integrals of Christianity, and are built up­on the fundamentals, and are the branches of the master-points of Faith. Though he see not all the lesser Truths (which are branched out at last into innumerable particles) yet he seeth the main body of sacred Verities, delivered by Christ for mans sanctification; and seeth them methodically in their proper places; and seeth how one supports ano­ther, and in how beautifull an order and con­texture they are placed: And as he sticketh not in the bare Principles, so he receiveth all these ad­ditions of knowledge, not notionally only, but pra­ctically, as the food on which his Soul must live. Heb. 5.13, 14. & 6.1, 2, &c. Matth. 13.11. Eph. 1.18. & 3.18, 19. Joh. 13.17.

2. A weak Christian (in knowledge) besides the Principles or Essentials of Religion, doth know but a few disordered scattered Truths; which are also but half known, because while he hath some knowledge of those points, he is ignorant of ma­ny other, which are needfull to the supporting, [Page 12] and clearing, and improving of them: And be­cause he knoweth them not in their places, and order, and relation, and aspect upon other Truths. And therefore if Temptations be strong, and come with advantage, the weak Christian in such points is easily drawn into many errors; and thence in­to great confidence and conceitedness in those Er­rors; and thence into sinfull dangerous courses in the prosecution and practice of those Errors: Such are like children tost up and down, and carryed to and fro by every winde of doctrine, through the cun­ning sleight and subtilty of men, whereby they lie in wait to deceive, Eph. 4.14. 2 Cor. 11.3. Col. 2.4. 2 Tim. 3.7.

3. The seeming Christian having no saving pra­ctical knowledge of the Essentials of Christianity themselves, doth therefore either neglect to know the rest, or knoweth them but notionally, as common Sciences, and subjecteth them all to his Worldly interest: And therefore is still of that side or party in Religion, which upon the account of safety, honour or preferment, his flesh com­mandeth him to follow. Either he is still on the greater, rising side, and of the Rulers Religion, be it what it will; or if he dissent, it is in pursuit of another game, which Pride or fleshly ends have started. 2 Pet. 2.14. Gal. 3.3. Joh. 9.22. & 12.42, 43. Matth. 13.21.22.

IV. 1. The Christian indeed, hath not only Rea­son for his Religion, but also hath an inward con­natural principle, even the spirit of Christ, which is as a New-nature, inclining and enlivening him to a holy life: whereby he mindeth and savoureth the things of the Spirit: Not that his Nature doth work blindly, as Nature doth in the irrational crea­tures; [Page 13] but at least it much imitateth Nature as it is found in Rational creatures, where the Incli­nation is necessary, but the Operations free, and sub­ject to Reason: It is a spiritual appetite in the Ra­tional appetite, even the will, and a spiritual visive disposition in the understanding: Not a faculty in a faculty; but the right disposition of the faculties to their highest objects, to which they are by cor­ruption made unsuitable. So that it is neither a proper power in the Natural sense, nor a meer act, but neerest to the nature of a seminal disposition or habit. It is the health and rectitude of the faculties of the Soul. Even as Nature hath made the under­standing disposed to Truth in generall, and the will disposed or inclined to Good in generall, and to self-preservation and felicity in particular; so the Spirit of Christ doth dispose the understanding to spiritual truth, to know God and the matters of salvation, and doth incline the will to God and Holiness; not blindly, as they are unknown; but to love and serve a known God. So that whether this be properly or only analogically called A Nature, or rather should be called a Habit, I determine not; but certainly it is a fixed Disposition and Inclinati­on, which Scripture calleth the Divine Nature, 2 Pet. 1.4. and [ the seed of God abiding in us, 1 Joh. 3.9. But most usually it is called [ the Spi­rit of God, or of Christ in us: Rom. 8.9. If any man have not the Spirit of Christ the same is none of his. 1 Cor. 12.13. By one Spirit we are all bapti­zed into one body, — Therefore we are said to be in the Spirit, and walk after the Spirit, and by the Spirit to mortifie the deeds of the Body, Rom. 8.1.9, 13. And it is called, the Spirit of the Son, and the Spirit of Adoption, whereby we cry Abba, Father; [Page 14] or are inclined to God, as Children to their Fa­ther; and the Spirit of grace and supplication, Rom. 8.15.23.26. Gal. 4.6. & 5.17, 18. Eph. 2.18, 22. & 4.3, 4. Phil. 1.27. & 2.1. Zech. 12.10. From this Spirit and the fruits of it, we are called New Creatures, and quickened and made alive to God, 2 Cor. 5.17. Eph. 2.15. Rom. 6.11, 13. It is a great controversie, whether this Holy disposi­tion and inclination, was Natural to Adam or not, and consequently, whether it be a restored nature in us, or not? It was so natural to him, as Health is natural to the body, but not so natural as to be a Necessitating Principle, nor so as to be inseparable and unlosable.

2. This same Spirit and holy inclination is in the weakest Christian also, but in a small degree, and remisly operating, so as that the fleshly incli­nation oft seemeth to be the stronger, when he judgeth by its passionate struglings within him: Though indeed the Spirit of life doth not only strive, but conquer in the main, even in the weakest Christians, Rom. 8, 9. Gal. 5.17, 18, 19, 20, 21.

3. The seeming Christian hath only the unef­fectual motions of the Spirit to a Holy Life, and effectual motions, and inward dispositions to some common duties of Religion: And from these with the natural principles of self-love and common ho­nesty, with the outward perswasions of company and advantages, his Religion is maintained, with­out the Regeneration of the Spirit, Joh. 3.6.

V. From hence it followeth, 1. That a Christian indeed doth not serve God for fear only, but for love; even for love both of himself, and of his holy work and service: Yea, the strong Christians Love [Page 15] to God and Holiness, is not only greater than his Love to Creatures, but greater than his fear of wrath and punishment. The Love of God con­straineth him to duty, 2 Cor. 5.14. Love is the fulfilling of the Law, Rom. 13.10. therefore the Gospel cannot be obeyed without it. He saith not, O that this were no duty, and O that this forbidden thing were lawfull, (Though his Flesh say so, the Spirit which is the predominant part doth not) But he saith, O how I love thy Law! O that my wayes were so directed that I might keep thy statutes! Psal. 119.5. For the spirit is willing even when the flesh is weak: He serveth not God against his will; but his will is to serve him more and better than he doth: He longeth to be per­fect, and perfectly to do the will of God, and taketh the remnant of his sinfull infirmities to be a kind of bondage to him, which he groaneth to be de­livered from: To will even perfection is present with him, though not perfectly; and though he do not all that he willeth: And this is the true mean­ing of Pauls complaints, Rom. 7. Because the flesh warreth against the Spirit, he cannot do the good that he would, that is, he cannot be perfect, for so he would be, Gal. 5.17. His love and will ex­cells his practice.

2. The weak Christian also hath more love to God and holiness than to the world and fleshly plea­sure: But yet his fear of punishment is greater than his Love to God and Holiness. To have no Love to God is inconsistent with a state of Grace, and so it is to have less love to God than to the world, and less love to holiness than to sin: But to have more Fear than Love is consistent with sincerity of Grace: Yea, the weak Christians love [Page 16] to God and Holiness is joyned with so much backwardness and aversness, and interrupted with weariness, and with the carnall allurements and diversions of the Creature, that he cannot cer­tainly perceive whether his love and willingness be sincere or not: He goeth on in a course of du­ty, but so heavily, that he scarce knoweth, whether his love or loathing of it be the greater. He goeth to it as a sick man to his meat, or la­bour: All that he doth is with so much pain or undisposedness, that to his feeling his aversness seem­eth greater than his willingness, were it not that necessity maketh him willing. For the habitual love and complacency which he hath towards God and Duty, is so oppressed by fear, and by aversness, that it is not so much felt in act as they.

3. A seeming Christian hath no true Love of God and Holiness at all, but some uneffectual liking and wishes which are overborn by a greater back­wardness, and by a greater love to earthly things; so that Fear alone, without any true effectual Love, is the spring and principle of his Religion and obedience, God hath not his heart, when he draweth near him with his lips: He doth more than he would do, if he were not forced by Ne­cessity and Fear; and had rather be excused, and lead another kind of life. Mat. 15.8. Isa. 29.13. Though Necessity and fear are very helpfull to the most sincere, yet Fear alone without Love or Wil­lingness is a graceless state.

VI. 1. A Christian indeed doth love God in these three gradations: He loveth him much for his mercy to himself, and for that Goodness which consisteth in benignity to himself; But he loveth [Page 17] him more for his Mercy to the Church, and for that Goodness which consisteth in his Benignity to the Church. But he Loveth him most of all for his In­finite perfections and essential excellencies; His Infinite Power, and Wisdom and Goodness simply in himself considered. For he knoweth that Love to him­self obligeth him to returns of Love: especially differencing saving grace. And he knoweth that the souls of millions are more worth incom­parably then his own, and that God may be much more honoured by them than by him alone: And therefore he knoweth that the mercy to many is greater mercy, and a greater demonstration of the goodness of God; and therefore doth render him more amiable to man. Rom. 9.3. And yet he knoweth that the Essential perfection and good­ness of God as simply in himself and for himself, is much more amiable than his Benignity to the creature: And that he that is the first efficient must needs be the ultimate final cause of all things: And that God is not finally for the creature, but the creature for God, (for all that he needeth it not) For of him, and through him, and to him, are all things. Rom. 11.36. And as he is Infinitely better than our selves, so he is to be better Loved than our selves: As I love a wise and vertuous person, though he be one I never expect to receive any thing from, and therefore Love him for his own sake, and not for his benignity or usefulness to me: So must I love God most for his essential perfections, though his benignity also doth represent him ami­able. As he is blindly selfish that would not rather himself be annihilated or perish, than whole Kingdoms should all perish, or the Sun be taken out of the world; (because that which is best [Page 18] must he loved as best, and therefore be best loved:) so is he more blind who in his estimative compla­cential Love, preferreth not Infinite Eternal Good­ness, before such an imperfect silly creature as him­self (or all the world): We are commanded to love our Neighbour as our selves, when God is to be loved with all the heart and soul and might, which therefore signifieth more than to love him as our selves; (or else he were to be loved no more than our Neighbour.) So that the strong Christian loveth God so much above himself, as that he accounteth himself and all his interests, as nothing in comparison of God, yea and loveth himself more for God than for himself: Though his own salvation be loved and desired by him, and God must be loved for his mercy and benignity; yet that salvation it self which he desireth, is no­thing else but the love of God: Wherein his love is the final felicitating act, and God is the final feli­citating object, and the felicity of loving is not first desired, but the attractive object doth draw out our love, and thereby make us consequentially hap­py in the injoying exercise thereof. Thus God is All and in all to the soul. Psal. 73.25. Rom. 11.36. 1 Cor. 10.31. Deut. 6.5. Mat. 23.37. Mat. 19.17.

2. A weak Christian also loveth God as one that is infinitely better than himself and all things: (or else he did not love him at all as God.) But in the exercise he is so much in the minding of him­self, and so seldom and weak in the contempla­tion of Gods perfections, that he feeleth more of his love to himself, than unto God: and feeleth more of his love to God as for the Benefits which he receiveth in and by himself, than as for his own perfections: yea and often feeleth the love of [Page 19] himself to work more strongly than his Love to the Church, and all else in the world. The care of his own salvation is the highest principle which he ordinarily perceiveth in any great strength in him; and he is very little and weakly carried out to the Love of the whole Church, and to the Love of God above himself. Phil. 2.20, 21, 22. 1 Cor. 10.24. Jer. 45.5.

3. A seeming Christian hath a common Love of God as he is Good, both in himself, and unto the world, and unto him. But this is not for his Holy­ness; and it is but a general uneffectual approbati­on and praise of God, which followeth a dead uneffectual belief: But his chiefest predominant Love is always to his Carnal self, and the Love both of his soul, and of God is subjected to his fleshly self-love. His chiefest Love to God is for prospering him in the world, and such as is sub­servient to his sensuality, pride, coveteousness, presumption and false hopes. Luke 18.21, 22. 1 Joh. 2.15.2 Tim. 3.2, 4. Joh. 12.43. Joh. 5.42.

VII. 1. A Christian indeed doth practically take this Love of God and the holy expressions of it, to be the very life and top of his Religion, and the very life and beauty and pleasure of his soul; He makes it his work in the world, and loveth him­self (complacentially) but so far as he findeth in himself the Love of God; And so far as he find­eth himself without it, he loatheth himself as an unlovely carkass: And so far as his prayers and obedience are without it, he looks on them but as unacceptable loathsome things. And therefore he is taken up in the study of Redemption, because he can no where so clearly see the Love and Loveliness of God, as in the face of a Redeemer, even in the [Page 20] wonders of Love revealed in Christ. And he studieth them, that Love may kindle Love. And therefore he delighteth in the contemplating of Gods attri­butes and infinite perfections; and in the behold­ing of him in the frame of the Creation, and read­ing his name in the book of his works, that his soul may by such steps, be raised in Love and Ad­miration of his Maker: And as it is a pleasant thing for the eyes to behold the sun or light, so is it to the mind of the Christian indeed to be fre­quently and seriously contemplating the nature and glory of God: And the exercise of Love in such contemplations, is most of his daily walk with God. And therefore it is also, that he is more taken up in the exercises of thanksgiving and the Praises of the Almighty, than in the low­er parts of Godliness: so that though he neglect not confession of sin and humiliation; yet doth he use them but in subserviency to the Love and Praise of God: He doth but rid out the filth that is undecent in a Heart that is to entertain its God. He placeth not the chief part of his Religion in any outward duties, nor in any lower prepara­tory acts; Nor doth he stop in any of these, however he neglect them not. But he useth them all, to advance his soul in the Love of God: And useth them the more diligently, because the Love of God to which they conduce, as to their proper end, is so high and exellent a work. Therefore in Davids Psalms you find a heart de­lighting it self in the praises of God; and in Love with his word and works in order to his praises. Psal. 116.1. &c. Psal. 106. & 103. & 145. & 146. &c. Rom. 8.37.

2. The weak Christian is taken up but very [Page 21] little, with the lively exercises of Love and Praise; nor with any Studies higher than his own distempered heart: The care of his poor soul, and the complaining of his manifold infir­mities, and corruptions, is the most of his Re­ligion: And if he set himself to the Praising of God or to Thanksgiving, he is as dull and short in it as if it were not his proper work. Psal. 77. Mar. 9.24. & 16.14.

3. The seeming Christian liveth to the flesh; and carnal self-love is the active principle of his life: and he is neither exercised in Humiliation or in Praise sincerely; being unacquainted both with holy Joy and Sorrow; But knowing that he is in the hands of God, to prosper or destroy him, he will humble himself to him to escape his judgements, and praise him with some gladness for the sunshine of prospe­rity; and he will seem to be piously thanking God when he is but rejoycing in the accommodations of his flesh, or strengthning his presumption and false hopes of heaven. Luke 18.11. & 12.19. Isa. 58.2.

VIII. 1. A Christian indeed is one that is so apprehensive of his lost condition, unworthyness and utter insufficiency for himself, and of the of­fice, perfection and sufficiency of Christ, that he hath absolutely put his soul and all his hopes into the hands of Christ; and now liveth in him and upon him; as having no Life but what he hath from Christ, nor any other way of access to God, or acceptance of his person or his service but by him: In him he beholdeth and delightfully ad­mireth the Love and goodness of the Father: In him he hath access with boldness unto God: Through him the most terrible avenging Judge is become a Reconciled God, and he that we could [Page 22] not remember but with trembling, is become the most desirable object of our thoughts. He is de­lightfully employed in prying into the unsearcha­ble mysterie; And Christ doth even dwell in his heart by faith: and being rooted and grounded in love, he apprehendeth with all saints, what is the bredth, and length, and depth, and height, and knoweth the love of Christ which passeth knowledge: Eph. 3.17, 18, 19. He perceiveth that he is daily be­holden to Christ, that he is not in hell, that sin doth not make him like to Devills, and that he is not utterly forsaken of God: He feeleth that he is beholden to Christ, for every hours time, and every mercy to his soul or body, and for all his hope of mercy in this life or in the life to come. He perceiveth that he is dead in himself, and that his life is hid with Christ in God. And therefore he is as buryed and risen again with Christ; even dead to sin, but alive to God through Jesus Christ. Rom. 6.3, 4, 11. Col. 4.4. He saith with Paul, Gal. 2.20. I am crucified with Christ: Nevertheless I live: yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. Thus doth he live as truly and constantly by the second Adam who is a quickning spirit, as he doth by the first Adam who was a living soul. 1 Cor. 15.45. This is a confirmed Christians life.

2. But the weak Christian, though he be also united unto Christ, and live by faith, yet how languid are the operations of that faith? How dark and dull are his thoughts of Christ? How little is his sense of the wonders of Gods love revealed to the world in the mysterie of Redempti­on? How little use doth he make of Christ? [Page 23] And how little life receives he from him? And how little comfort findeth he in believing, in comparison of that which the confirmed find? He is to Christ as a sick person to his food: He only picketh here and there a little of the crums of the bread of life, to keep him from dying; but is wofully unacquainted with the powerfullest works of faith. He is such a Believer as is next to an unbeliever, and such a member of Christ, as is next to a meer stranger.

3. And for the seeming Christian, he may un­derstand the letter of the Gospel, and number himself with Christs disciples, and be baptized with water, and have such a faith as is a dead opinion: But he hath not an effectual living faith, nor is baptized with the Holy Ghost, nor is his soul engaged absolutely and entirely in the covenant of Christianity to his Redeemer: He may have a handsome well-made image of Chri­stianity, but it is the flesh and sense, and not Christ and faith, by which his life is actuated and ordered. Joh. 3.6. Rom. 2.28.

IX. 1. A Christian indeed doth firmly believe that Christ is a Teacher sent from God (Joh. 3.2.) and that he came from Heaven to reveal his Fa­thers will, and to bring life and immortality more fully to light by his Gospel; and that if an Angel had been sent to tell us, of the life to come and the way thereto, he had not been so credible and vene­rable a messenger as the Son of God: And there­fore he taketh him alone for his chief Teacher, and knoweth no Master on Earth but him, and such as he appointeth under him: His study in the world is to know a crucified and glorified Christ, and God by him, and he regardeth no other know­ledge, [Page 24] nor useth any other studies, but this, and such as are subservient to this. Even when he studi­eth the works of nature, it is as by the conduct of the restorer of nature, and as one help ap­pointed him by Christ, to lead him up to the knowledge of God. And therefore he perceiveth that Christ is made of God unto us, wisdom as well as Righteousness: And that Christianity is the true Philosophy: and that the wisdom of the world, which is only about worldly things, from worldly principles, to a worldly end, is foolish­ness with God: He taketh nothing for wisdom which tendeth not to acquaint him more with God, or lead him up to everlasting happiness. Christ is his Teacher (either by natural or su­pernatural revelation,) and God is his ultimate end, in all his studies, and all that he desireth to know in the world. He valueth knowledge ac­cording to its usefulness: And he knoweth that its chief use is to lead us to the love of God. Math. 23.8. 1 Cor. 1.30. & 2.2. &c. Joh. 1.18. Col. 2.3. Eph. 4.13.

2. Though the weak Christian hath the same Master, yet alas how little doth he learn? and how oft is he hearkning to the teaching of the flesh? and how carnal, and common is much of his knowledge? How little doth he depend on Christ in his enquiries after the things of nature? And how apt is he to think almost as highly of the teaching of Aristotle, Plato, Seneca, or at least of some excellent preacher, as of Christs? and to forget that these are but his messengers and instruments, to convey unto us several par­cells of that Truth, which is his and not theirs, and which ( naturally or supernaturally) they re­ceived [Page 25] from him; and all these Candles were lighted by him who is the Sun? And how little doth this weak Christian refer his common know­ledge to God? or use it for him? or to the furtherance of his own and others happiness? 1 Tim. 2.4.

3. And the seeming Christian though materi­ally he may be eminent for knowledge, yet is so far from resigning himself to the teachings of Christ, that he maketh even his knowledge of Christian Verities to be to him but a common carnal thing, while he knoweth it but in a common manner, and useth it to the service of the flesh, and never yet learned so much as to be a new creature, nor to love God as God above the world. 1 Cor. 13.2.

X. 1. A Christian indeed is one whose Repen­tance hath been deep, and serious, and universal, and unchangeable: It hath gone to the very roots of sin, and to the bottom of the sore, and hath not left behind it any reigning unmortified sin; nor any prevalent love to fleshly pleasures: His Repentance did not only disgrace his sin, and cast some reproachful words against it, and use confes­sions to excuse him from mortification, and to save its life, and hide it from the mortal blow. Nor doth he only repent of his open sins, and those that are most censured by the beholders of his life: But he specially perceives the dangerous poyson of Pride, and unbelief, and worldliness, and the want of the Love of God, and all his out­ward and smaller sins, do serve to shew him the greater malignity of these, and these are the matter of his greatest lamentations. He taketh not up a profession of Religion with strong cor­ruptions [Page 26] secretly covered in his heart: But his Religion consisteth in the death of his corrupti­ons, and the purifying of his heart; He doth not secretly cherish any sin as too sweet or too pro­fitable to be utterly forsaken, nor overlook it as a small inconsiderable matter. But he feeleth sin to be his enemy and his disease, and as he desireth not one enemy, one sickness, one wound, one bro­ken bone, one serpent in his bed, so he desireth not any one sin to be spared in his soul: But faith with David, Psal. 139.23. Search me O God, and know my heart: try me and know my thoughts, and see if there be any wicked way in me; and lead me in the way everlasting. He liveth in no gross or scandalous sin: And his infirmities are compara­tively few and small; so that if he were not a sharper accuser of himself, than the most obser­vant spectators are (that are just) there would little be known by him that is culp [...]ble and mat­ter of reproof. He walketh in all the command­ments and ordinances of God blameless (as to any notable miscarriage) Luk. 1.6. He is blameless and harmless, as the son of God, without rebuke in the midst of a crooked and perverse generation; among whom he shineth as a light in the world, Phil 2 15. The fear, and love, and obedience of God is the work and tenour of his life.

2. But the weak Christian, though he hath no sin but what he is a hater of, and fain would be delivered from, yet alas how imperfect is his deli­verance? and how weak is the hatred of his sin, and mixed with so much proneness to it, tha [...] his life is much blemished with the spots of his offen­ces. Though his unbelief, and pride, and worldleness are not predominant in him, yet are they (or [Page 27] some of them) still so strong, and fight so much against his faith, humility, and heavenliness, that he can scarcely tell which hath the upper hand; nor can others that see the failings of his life, discern whether the good or the evil be most prevalent. Though it be Heaven which he most seeketh, yet Earth is so much regarded by him, that his Heavenly mindedness is greatly damped and sup­pressed by it. And though it be the way of God­liness and obedience which he walketh in, yet is it with so many stumblings and falls, if not de­viations also, that maketh him oft a burthen to himself, a shame to his profession, and a snare or trouble to those about him. His heart is like an ill swept house, that hath many a sluttish corner in it. And his life is like a moth-eaten garment, which hath many a hole, which you may see if you bring it into the light. 1 Cor. 3.1, 2, 3. & 6.6, 7, 8. & 11.18, 21, 22, &c.

3. And for the seeming Christian, his Repen­tance doth but cropp the branches, it goeth not to the root and heart of his sin: It leaveth his fleshly mind and interest in the dominion: It pol­lisheth his life, but maketh him not a new crea­ture. It casteth away those sins which the flesh can spare, and which bring more shame or loss or trouble with them, than worldly honour, gain or pleasure: But still he is a very worldling at the heart; and the sins which his fleshly pleasures and felicity consisteth in, he will hide by confessions and seeming oppositions, but never mortifie and forsake. As Judas, that while he followed Christ was yet a thief and a coveteous hypocrite. Joh. 12.6. 1 Tim. 6.10 11.

XI. 1. Hence it followeth that a Christian in­deed [Page 28] doth heartily love the searching light, that it may fully acquaint him with his sins: He is truly desirous to know the worst of himself: And there­fore useth the word of God, as a candle to shew him what is in his heart; and bringeth himself willingly into the light: He loveth the most search­ing Books and Preachers: not only because they disclose the faults of other men, but his own: he is not one that so loveth his pleasant and pro­fitable sins, as to fly the light, lest he should be forced to know them, and so to forsake them: But because he hateth them, and is resolved to for­sake them, therefore he would know them. Joh. 3.19, 20, 21. Therefore he is not only patient under Reproofs, but loveth them, and is thankful to a charitable reprover; and maketh a good use even of malicious and passionate reproofs. Psal. 141.5. 2 Sam. 16.11. He saith as in Job 34.32. That which I see not, teach thou me. If I have done ini­quity, I will do no more. His hatred of the sin, and desire to be reformed, suffer not his heart by pride to rise up against the remedy, and reject re­proof. Though he will not falsely confess his du­ty to be his sin, nor take the judgement of every selfish, passionate or ignorant reprover to be in­fallible, nor to be his rule; yet if a judicious im­partial person do but suspect him of a fault, he is ready to suspect himself of it, unless he be certain that he is clear. He loveth him better that would save him from his sin, than him that would entice him to it: and taketh him for his best friend who dealeth freely with him, and is the greatest enemy to his faults: And a flatterer he taketh but for the most dangerous insinuating kind of foe.

[Page 29]2. But the weak Christian, though he hate his sin, and love reformation, and loveth the most search­ing Books and Preachers, and loveth a gentle kind of reproof, yet hath so much pride and selfishness re­maining, that any reproof that seemeth disgracefull to him, goeth very hardly down with him: like a bitter medicine to a queasie stomack: If you re­prove him before others, or if your reproof be not very carefully sugured and minced, so that it rather extenuate than aggravate his fault, he will be ready to cast it up into your face, and with retortions to tell you of some faults of your own, or some way shew you how little he loveth it, and how little thanks he giveth you for it. If you will not let him alone with his infirmities, he will distaste you, if not fall out with you, and let you know by his smart and impatience, that you have touched him in the sore and galled place. He must be a man of very great skill in managing a Reproof, that shall not somewhat provoke him to distaste.

3. And for the seeming Christian, this is his condem­nation, that Light is come into the world, and he loveth darkness rather than light, because his deeds are evil. He cometh not to the light, lest his deeds should be discovered and reproved, Joh. 3.19, 20, 21. He liketh a searching Preacher for others, and loveth to hear their sins laid open, if it no way reflect upon himself. But for himself he liketh best a General or a smoothing Preacher; and he fly­eth from a quick and searching ministry, lest he should be proved and convinced to be in a state of sin and misery. Guilt maketh him fear or hate a lively searching Preacher, even as the guil­ty prisoner hateth the Judge. He loveth no com­pany [Page 30] so well as that which thinketh highly of him, and applaudeth and commendeth him, and neither by their reproofes nor stricter lives, will trouble his conscience with the remembrance of his sin, or the knowledge of his misery. He will take you for his enemy for telling him the truth, if you go about to convince him of his undone condition, and tell him of his beloved sin: Sin is taken to be as himself; It is He that doth evil, and not only sin that dwelleth in him: And there­fore all that you say against his sin, he taketh it as spoken against himself; and he will defend his sin as he would defend himself: He will hear you till you come to touch himself, as the Jews did by Stephen Act. 7.51, 54. when they heard him call them stiffnecked resisters of God and persecutors, then they were cut to the heart, and grind their teeth at him. And as they did by Paul Act. 22.22. They gave audience to this word, and then lift up their voices and said, away with such a fellow from the earth, for it is not fit that he should live. Gal. 4.16. Joh 9.40. Mat. 21.45. The priests and pharisees would have laid hands on Christ, when they per­ceived that he spake of them. And Ahab hated Mi­chaiah, because he did not prophesie good of him, but evil. 1 King. 22.8. Deservedly do they perish in their sin and misery, that hate him that would deliver them, and refuse the remedy. Prov. 12.1. Whose loveth instruction loveth knowledge, but he that hateth reproof is bruitish. Prov. 29.1. He that being often reproved hardneth his neck, shall suddenly be de­stroyed, and that without remedy.

XII. 1. A Christian indeed, is one that un­feignedly desireth to attain to the highest degree of holiness, and to be perfectly freed from every thing [Page 31] that is sin. He desireth perfection, though not with a perfect desire. He sitteth not down contentedly in any low degree of grace. He looketh on the ho­liest (how poor soever) with much more reve­rence and esteem than on the most rich and ho­nourable in the world. And he had far rather be one of the most holy, than one of the most prospe­rous and great: He had rather be a Paul or Timo­thy, than a Caesar or an Alexander. He complain­eth of nothing with so much sorrow, as that he can Know and Love his God no more! How happy an exchange would he count it, if he had more of the Knowledge and Love of God, though he lost all his wealth and honour in the world. His small­est sins are a greater burden to him, than his greatest corporal wants and sufferings. As Paul, who because he could not perfectly fulfill Gods Law, and be as good as he would be, crieth out as in bondage, O wretched man that I am! who shall deliver me from this body of death? Rom. 7.27.

2. And for the weak Christian, though he is ha­bitually and resolvedly of the same mind, yet alas his desires after perfection are much more languid in him: And he hath too much patience and re­conciledness to some of his sins; and sometimes taketh them to be sweet: So that his enmity to his Pride, or Coveteousness, or passion is much abated, and suffereth his sin to wast his grace and wound his conscience, and hinder much of his communion with God. He seeth not the odious­ness of sin, nor the beauty of Holiness with so clear a fight as the confirmed Christian doth. He hateth sin more for the ill effects of it, than for its malignant hateful nature. He seeth not clearly the intrinsick evil that is in sin, which maketh [Page 32] it deserve the pains of hell. Nor doth he discern the difference between a holy and an unholy soul, so clearly as the stronger Christian doth. 1 Cor. 3.2, 3. Heb. 12.1.

3. And as for the seeming Christian, though he may approve of perfect holiness in another, and may wish for it himself, when he thinketh of it but in the general, and not as it is exclusive and de­structive of his beloved sin; yet when it cometh to particulars he cannot away with it: He is so far from desiring it, that he will not endure it. The name of holiness he liketh; and that preservation from Hell which is the consequent of it: But when he understandeth what it is, he hath no mind of it. That holiness which should cure his ambition and pride, and make him contented with a low condition, he doth not like: He loveth not that holiness, which would deprive him of his coveteousness, his intemperance in pleasant meats and drinks; his fleshly lusts, and inordinate pleasures! Nor doth he desire that holiness should employ his soul in the Love of God, and in daily prayer and meditating on his word, and raise him to a hea­venly life on earth.

XIII. 1. A Christian indeed is one that maketh God and Heaven the End, Reward and Motive of his Life: And liveth not in the world for any thing in the world, but for that endless happiness which the next world only can afford. The Rea­sons which actuate his thoughts, and choice, and all his life, are fetcht from Heaven. The interest of God and his soul as to eternity, is the ruling interest in him. As a traveller goeth all the way, and beareth all the difficulties of it, for the sake of the End or Place that he is going to: (how [Page 33] ever he may talk of many other matters by the way:) so is it with a Christian: he knoweth no­thing worthy of his life and labours, but that which he hopeth for hereafter. This world is too sinful, and too vile, and short, to be his felicity. His very trade and work in the world is to lay up a treasure in heaven, Mat. 6.20. and to lay up a good foundation against the time to come, and to lay hold on eternal life: 1 Tim. 6.19. And therefore his very heart is there Mat. 6.21. and he is em­ploied in seeking and setting his affections on the things above Col. 3.1.2, 3. And his conversation and tra­fick is in Heaven Phil. 3.20, 21. He looketh not at the things which are seen which are temporal, but at the things which are not seen which are eternal 2 Cor. 4.18. He is a stranger upon earth, and Heaven is to him as his home.

2. The weak Christian also hath the same End and Hope and Motive; and preferreth his hopes of the life to come before all the wealth and pleasures of this life: But yet his thoughts of Heaven are much more strange and dull: He hath so much doubting and fear yet mixed with his faith and hope, that he looketh before him to his everlasting state, with backwardness and trouble, and with small desire and delight: He hath so much hope of Heaven, as to abate his fears of hell, and make him think of eternity with more quietness, than he could do if he found himself unregene­rate: But not so much as to make his thoughts of Heaven so free and sweet and frequent, nor his de­sires after it so strong, as the confirmed Christians are. And therefore his duties and his speech of Heaven, and his endeavours to obtain it, are all more languid and unconstant: And he is much [Page 34] proner to fall in love with earth, and to entertain the motions of reconciliation to the world, and to have his heart too much set upon some place, or person or thing below, and to be either de­lighted too much in the possession of it, or af­flicted and troubled too much with the loss of it. Earthly things are too much the Motives of his life, and the reasons of his joyes and griefs: Though he hath the true belief of a life to come, and it prevaileth in the main against the world, yet it is but little that he useth it to the commanding and raising and comforting his soul, in comparison of what a strong believer doth: Mat. 16.22, 23.

3. But the seeming Christian would serve God and Mammon, and placeth his chief and certainest happiness practically upon earth: Though specula­tively he know and say that Heaven is better, yet doth he not practically judge it to be so to him: And therefore he loveth the world above it, and he doth most carefully lay up a treasure on earth Mat. 6.19. and is resolved first to seek and secure his portion here below; and yet he taketh Heaven for a reserve, as knowing that he world will cast him off at last, and dye he must, there is no re­medy; and therefore he taketh heaven as next unto the best; as his second hope; as better than hell; and will go in Religion as far as he can, without the loss of his prosperity here: so that earth and flesh do govern and command the de­sign and tenor of his life; But heaven and his soul shall have all that they can spare; which may be enough to make him pass with men for emi­nently religious. 1 Joh. 2.15. Mat. 13.22. Luke 18.22, 23. Luk. 14, 24, 33. Ps. 17.14. Phil. 3.18, 19, 20.

[Page 35]XIV. 1. A Christian indeed is one that having taken heaven for his felicity doth account no labour or cost too great for the obtaining of it: he hath no­thing so dear to him in this world, which he cannot spare and part with for God and the world to come. He doth not only notionally know that nothing should seem too dear or hard for the se­curing of our salvation; but he knoweth this pra­ctically and is resolved accordingly. Though dif­ficulties may hinder him in particular acts, and his executions come not up to the height of his desires ( Rom. 7.16, 17. &c.) yet he is resolved that he will never break on terms with Christ: There is no duty so hard which he is not willing and resolved to perform: and no sin so sweet or gainful which he is not willing to forsake: He knoweth how unprofitable a bargain he makes, who winneth the world, and loseth his own soul; and that no gain can ransome his soul, or recompence him for the loss of his salvation. Mar. 8.36. He knoweth that it is impossible to be a loser by God; or to purchase heaven at too dear a rate: he knoweth that whatsoever it cost him, heaven will fully pay for all: and that it is the worldlings labour, and not the saints, that is repented of at last. He marvelleth more at distracted sinners, for making such a stir for wealth and honours and command, than they marvail at him for making so much a-doe for heaven. He knoweth that this world may be too dear bought, but so cannot his salvation: yea he knoweth that even our duty it self, is not our smallest priviledge and mercy: And that the more we do for God, the more we receive, and the greater is our gain and honour: and that the suf­ferings [Page 36] of believers for righteousness sake, do not only prognosticate their joyes in heaven, but oc­casion here the greatest joyes, that any short of heaven partake of: Mat. 5.11, 12. Rom. 5.12, 3, &c. He is not one that desireth the end with­out the means, and would be saved so it may be on cheap and easie terms: But he absolutely yield­eth to the terms of Christ, and saith with Austin, Da quod jubes, & jube quod vis: Cause me to do what thou commandest, and command what thou wilt. Though Pelagius contradicted the first sentence, and the flesh the second, yet Augustine owned both: and so doth every true believer. He greatly com­plaineth of his backwardness to obey, but ne­ver complaineth of the strictness of the com­mand. He loveth the holiness, justness and good­ness of the Laws when he bewaileth the un­holiness and badness of his heart: He de­sireth not God to command him less, but desireth grace and ability to do more. He is so far from the mind of the ungodly world, who cry out against too much holiness and making so much ado for heaven, that he desireth even to reach to the degree of Angels, and would fain have Gods will to be done on earth, as it is done in hea­ven: and therefore the more desireth to be in heaven, that he may do it better. Psal. 119.5. Rom. 7.24.

2. The weak Christian hath the same estimation and resolution: But when it comes to practice, as his will is less confirmed and more corrupted and divided, so little impediments and difficulties are great temptations to him, and stop him more in the way of his obedience. All his duty is much more tedious to him, and all his sufferings are much [Page 37] more burthensome to him, than to confirmed Christians: And therefore he is easier tempted in­to omissions and impatiency, and walketh not so evenly, or comfortably with God. When the spirit is willing, it yieldeth oft to the weakness of the flesh, because it is willing in too remiss a de­gree. Mat. 26.41. Gal. 2.14.

3. But the seeming Christian (though notionally and generally he may approve of strictness) yet se­cretly at the heart hath alwaies this reserve, that he will not serve God at too dear a rate. His worldly felicity he cannot part with, for all the hopes of the life to come: And yet he will not, he dare not renounce and give up those hopes: And therefore he maketh himself a Religion of the easiest and cheapest parts of Christianity, (among which sometimes the strictest opinions may fall out to be one part, so be it they be separat­ed from the strictest practice:) And this easie cheap Religion he will needs believe to be true Christia­nity and Godliness; and so will hope to be saved upon these terms: And though he cannot but know that it is the certain character of a hypo­crite, to have any thing nearer and dearer to his heart than God, yet he hopeth that it is not so with him, because his convinced judgement can say that God is best and the world is vanity, while yet his heart and affections so much contradict his opinion, as almost to say: There is no God: For his heart knoweth and loveth no God as God, that is, above his worldly happiness. He is re­solved to do so much in religion as he findeth ne­cessary to delude his conscience, and make himself believe that he is godly and shall be saved: but when he cometh to forsake all and take up [Page 38] the Cross, and practise the costlyest parts of duty, then you shall see that Mammon was better loved than God, and he will go away sorrowful, and hope to be saved upon easier terms. Luke 18.23. For he was never resigned absolutely to God.

XV. 1. A confirmed Christian is one that taketh selfdenial for the one half of his Religion; and therefore hath bestowed one half of his endea­vours to attain and exercise it. He knoweth that the fall of man, was a turning to himself from God: And that selfishness and want of Love to God, are the summ of all corruption and ungodliness: And that the Love of God and selfdenial are the summ of all religion: And that conversion is nothing but the turning of the heart from carnal self to God by Christ: And therefore on this hath his care and labour been so succesfully laid out, that he hath truly and practically found out something that is much better than himself, and to be loved and preferred before himself; and which is to be his chiefest ultimate end: He maketh not a God of himself any more, but useth himself for God, to fulfill his will, as a crea­ture of his own, that hath no other end and use. He no more preferreth himself above all the world, but esteemeth himself a poor and despicable part of the world: And highlier valueth the honour of God, and the welfare of the church, and the good of many, than any interest of his own. Though God in nature hath taught him to regard his own felicity and to love himself, and not to seek the glory of God, and the good of many souls in op­position to his own, yet hath he taught him to pre­fer them (though in conjunction) much before his own: For reason telleth him that man is no­thing in comparison of God, and that we are made [Page 39] by him and for him; and that the welfare of the Church or publick societies is better (in order to the highest ends) than the welfare of some one. Selfishness in the unregenerate, is like an inflamma­tion or apposteme, which draweth the humours from other parts of the body to it self: The in­terest of God and man are all swallowed up in the regard that men have to self-interest: And the Love of God and our neighbour are turned into self-love. But self is as annihilated in the confirmed Christian, so that it ruleth not his Judgement, his affections, or his choice: And he that lived in and to himself, as if God and all the world were but for him, doth now live to God, as one that is good for nothing else, and findeth himself in seek­ing him that is infinitely above himself. Luk. 14.31, 32, 33. Phil. 2.4, 21.

2. And the weak Christian hath attained to so much selfdenial that self is not predominant in him against the Love of God and his neighbour: But yet above all other sins, too great a measure of selfishness still remaineth in him: These words [ own, and mine, and self] are too significant with him: every thing of his, own is regarded inordi­nately, with partiality and too much selfishness. A word against himself, or an injury to himself, is more to him than worse against his brother: He is too little mindfull of the glory of God, and of the publick good, and the souls of others; and even when he is mindful of his own soul, he is too regardless of the souls of many, that by prayer or exhortation or other means he ought to help: As a small candle lighteth but a little way, and a small fire heateth not farr off, so is his Love so much confined, that it reacheth not farr from him: He [Page 40] valueth his friends too much upon their respect to please himself, and loveth men too much as they are partiall for him; and too little upon the pure ac­count of grace, and their love to Christ and ser­visableness to the Church: He easily overvalueth his own abilities, and is too confident of his own understanding, and apt to have too high con­ceits of any opinions that are his own; he is too apt to be tempted unto uncharitableness, against those that cross him in his interest or way: he is apt to be too negligent in the work of God, when any selfinterest doth stand against it; and too much to seek himself, his own esteem, or his own commodity, when he should devote himself to the good of souls, and give up himself to the work of God: Though he is not like the hypocrite that preferreth himself before the will of God and the common good, yet selfishness greatly stoppeth, interrupteth and hindreth him in Gods work; and any great danger or loss or shame, or other concernment of his own, doth seem a greater matter to him, and oftner turn him out of the way, than it will with a confirmed Christian: They were not all hypocrites that Paul speaketh of in that sad complaint, Phil. 2.20, 21. For I have no man like minded (to Timothy) who will natu­rally care for your state, for all seek their own, not the things which are Jesus Christs:] that is; They too much seek their own, and not entirely enough the things that are Christs: which Timothy did na­turally as if he had been born to it, and Grace had made the Love of Christ and the souls of men and the good of others as naturall to him as the Love of himself Alas how lowdly do their own distempers and soul miscarriages, and the [Page 41] divisions, and calamities of the Church, pro­claim, that the weaker sort of Christians have yet too much selfishness, and that selfdenial is lamenta­bly imperfect in them.

3. But in the seeming Christian selfishness is still the predominant principle: he loveth God but for himself; and he never had any higher end than self: All his Religion, his opinions, his practice is ani­mated by self-love, and governed by it, even by the Love of carnal self: self-esteem, self-conceitedness, self-love, self-willedness, self-seeking and self-saving, are the constitution of his heart and life. He will be of that opinion, and way and party in Religion, which selfishness directeth him to choose: He will go no farther in Religion, than self-interest and safety will allow him to go. He can change his friend, and turn his love into hatred, and his praises into reproach, when ever self-interest shall require it. He can make himself believe, and labour to make others believe, that the wisest and holiest servants of God, are erroneous, homorous, hypocrites, and unsufferable, if they do but stand cross to his opinions and interest. For he judgeth of them, and loveth or hateth them, principally as they conform to his will and interest, or as they are against it: As the godly measure all persons and things, by the will and interest of God, so do all ungodly men esteem them as they stand in reference to themselves. When their factious interest required it, the Jews, and specially the Pharisees, could make themselves and others be­lieve, that the Son of God himself was a breaker of the Law, and an enemy to Caesar, and a blas­phemer, and unworthy to live on the earth: And that Paul was a pestilent fellow, and a mover [Page 42] of sedition among the people, and a ringleader of a sect, and a prophaner of the Temple, Act. 24.5, 6. and which of the Prophets and Apostles did they not persecute? Because Christs doctrine doth cross the interest of selfish men, therefore the world doth so generally rise up against it with indignation; even as a Country will rise against an invading enemy: For he cometh to take away that which is dearest to them: As it is said of Luther, that he medled with the Popes crown, and the Fryars bellies: and therefore no wonder if they swarmed all about his ears. Selfishness is so gene­rall and deeply rooted, that (except with a few self-denying Saints) self-love and self-interest ruleth the world: And if you would know how to please a graceless man, serve but his carnal inte­rest, and you have done it: Be of his opinion (or take on you to be so,) applaud him, ad­mire him, flatter him, obey him, promote his preferment, honour and wealth, be against his enemies; in a word, make him your God, and sell your soul to gain his favour, and so it's pos­sible you may gain it.

XVI. 1. A Christian indeed hath so far mor­tified the flesh, and brought all his senses and ap­petite into subjection to sanctified Reason, as that there is no great rebellion or perturbation in his mind; but a little matter, a holy thought, or a word from God, doth presently rebuke and quiet his inordinate desires: The flesh is as a well-bro­ken and well-ridden horse, that goeth on his journey obediently and quietly, and not with striving and chasing and vexatious resisting: Though still flesh will be flesh, and will be weak, and will fight against the spirit, so that we can­not [Page 43] do all the good we would, ( Isa. 5.17. Rom. 7.16, 17, &c.) yet in the confirmed Christian, it is so far tamed and subdued, that its rebelli­on is much less, and its resistance weaker, and more easily overcome: It causeth not any nota­ble unevenness in his obedience, nor blemishes in his life: it is no other than consisteth with a readiness to obey the will of God. Gal. 5.24, 25. 1 Cor. 9.26, 27. They that are Christs have cruci­fied the flesh, with the affections and lusts thereof: They run not as uncertainly: they fight not as one that beateth the air: but they keep under their bodies, and bring them into subjection, lest by any means they should be castawaies: They put on the Lord Je­sus Christ, and make no provision for the flesh to ful­fill the lusts thereof Rom. 13.13, 14. As we see to a temperate man, how sweet and easie tem­perance is, when to a glutton or drunkard, or riotous liver it is exceeding hard: so it is in all other points with a confirmed Christian. He hath so far crucified the flesh, that it is as dead to its former lusts, and so far mastered it, that it doth easily and quickly yield: And this maketh the life of such a Christian, not only pure, but very easie to him, in comparison of other mens. Nay, more than this, he can use his sense (as he can use the world, the objects of sense) in subserviency to faith and his salvation. His eye doth but open a window to his mind to hold and admire the Creator in his work: His tast of the sweetness of the creatures is but a means, by which the sweeter Love of God doth pass directly to his heart: His sense of pleasure is but the passage of spiritual holy pleasure to his mind: His sense of bitterness and pain is but [Page 44] the messenger to tell his heart, of the bitterness and vexatiousness of sin. As God in the creation of us, made our senses, but as the inlet and pas­sage for himself into our minds, (even as he made all the creatures to represent him to us by this pas­sage;) so grace doth restore our very senses (with the creature) to this their holy original use: that the goodness of God through the good­ness of the creature, may pass to our hearts, and be the effect and end of all.

2. But, for the weak Christian, though he have mortified the deeds of the body by the spirit, and live not after the flesh but be freed from its captivity or reign (Gal. 5.24. Rom. 8.1, 7, 8, 9, 10, 11, 12, 13.) yet hath he such remnants of concupis­cence and sensuality, as make it a far harder mat­ter to him to live in temperance, and deny his appetite, and govern his senses; and restrain them from rebellion, and excess: He is like a weak man upon an ill-ridden headstrong horse, who hath much ado to keep his saddle and keep his way. He is stronglier inclined to fleshly lusts, or excess in meat, or drink, or sleep, or sports, or some such fleshly pleasure, than the mortified temperate person is, and therefore is ofter guilty of some excess: so that his life is a very tiresome conflict, and very uneasie to himself: because the less the flesh is mortified, the more able it is to raise perturbations, and to put faith and reason to a continual fight. And most of the scandals and blemishes of his life arise from hence; even the successes of the flesh against the spirit; so that (though he live not in any gross or wilful sins; yet) in lesser measures of excess he is too fre­quently overtaken: How few be there that in [Page 45] meat and sleep do not usually exceed their measure? And they are easily tempted to libertine opinions, which indulge the flesh, having a weaker preser­vative against them than stronger Christians have. Mat. 16.22, 23. Gal. 5.13. & 1.16. & 2.12, 13, 14. Col. 2.11.

3. But the seeming Christian is really carnal. The flesh is the predominant part with him; and the interest of the flesh is the ruling interest. He washeth away the outward filth, and in hope of salvation, will be as religious as the flesh will give him leave; and will deny it in some smaller mat­ters; and will serve it in a religious way, and not in so gross and impudent a manner as the Atheists and openly profane. But for all that he never conquered the flesh indeed; but seeketh its pros­perity more than the pleasing of God and his sal­vation: And among prayers and sermons and ho­ly conference and books, yea and formal fastings too, he is serving the flesh, with so much the more dangerous impenitencie, by how much the more his cloak of formality hindereth him from the discerning of his sin: many a one that is of unblemished reputation in Religion, doth con­stantly serve his appetite in meat and drink, (though without any notable excess,) and his fleshly mind in the pleasure of his dwelling, wealth and accommodations, as much as some profane ones do, if not much more. And whenever it cometh to a parting trial, they will shew that the flesh was the ruling part, and will venture their souls to secure its interest. Luke 18.23. & 14.33, Rom. 8.5, 6, 7, 9, 13. Mat. 13.21, 22. Jud. 19.

XVII. 1. Hence it followeth that a Christian [Page 46] indeed preferreth the means of his spiritual benefit and salvation incomparably before all corporal com­modities and pleasures. He had rather dwell un­der the teaching and guidance of an able expe­rienced Pastor, though it be cross to his prospe­rity and wordly gain, than to live under an igno­rant or dead hearted Preacher, when it furthe­reth his trading or more accommodateth his flesh: (Though yet he must not remove when God layeth any restraint upon him, by his duty to his family, or others:) He had rather if he be a servant, dwell in a family, where he may do or receive most spiritual good, than in a carnal fa­mily, where he may have more ease, and better fare, and greater wages. If he be to marry, he had rather have one that hath wisdom and piety without wealth, than one that hath riches with­out wisdom and piety. He is gladder of an op­portunity (in publick or private) for the profit of his soul, than of a feast, or a good bargain, or an opportunity for some gain in wordly things. Mat. 6.20.33.

2. And the weak Christian is of the same mind in the main. He valueth mercies and helps for his soul, above those for his body: But it is with less zeal, and more indifferency; and therefore is more easily and ofter drawn to the omitting of spiritual duties, and neglect of spiritual helps and mercies: and goeth to them with more averness, and as driven by necessity: and is much less sensible of his loss, when he misseth of any such spiritual helps. Luk. 10.41, 42. Heb. 10.25. Act. 2.42. & 4.32.

3. But the seeming Christian being a real world­ling, doth serve God and Mammon; and Mam­mon [Page 47] with the first and best: He had rather miss a Sermon, than a good bargain or commodity: he had rather dwell where he may thrive best, or have most ease and pleasure, than where he may find the greatest helps for heaven: he will be Religious, but it must be with an easie and a pleasant and merry Religion; which may not be too nigardly with his flesh, nor use it too strict­ly: unless when one days austerity may procure him an indulgence for his liberty all the week follow­ing. He will make his bargain with Christ so, as to be sure that he may not lose by him: And he will not believe that God is pleased with that which is much dipleasing to his flesh. Rom. 8.5, 6, 7, 8, 13. Mat. 13.21, 22.

XVIII. 1. The Christian indeed is one that is crucified to the world, and the world is as a crucified thing to him: Gal. 6.14. He hath overcome the world by faith, and followeth Christ in the pur­suit of it, to a perfect conquest. 1 Joh. 5.4, 5. Joh. 16.33. He hath seen through all its glosing vanity, and foreseen what it will prove at last: He hath found that it cannot quiet conscience, nor reconcile the guilty soul to God, nor save it from his consuming wrath; nor serve instead of God or Heaven, of Christ or grace; but will cast off its servants in their last extremity, naked and desolate into remediless despair: And therefore he is resolvedly at a point with all things under the Sun: Let them take the world for their portion and felicity that will: For his part, he accounteth all things in it dung and dross in comparison of Christ and things eternal, Phil. 3.7, 8, 19, 20. All the preferments, and honours, and command, and wealth, and greatness of the world, do not [Page 48] seem to him a bate considerable, to make a wise man once question whether he should persevere in faithfulness to God, or to tempt him to commit one wilful sin: He would not speak, or own a lie, or approve the sin of any other, for all that worldlings enjoy in their greatest prospe­rity while they live. He accounteth his peace with God and conscience, and his communion with Christ in the greatest povertie, to be incom­parably better than all the pleasures and commo­dities of sin: yea the very reproach of Christ is better to him than all the treasures of Court or Country, Heb. 11.25, 26. Grace hath mortified and annihilated the world to him: And that which is dead and nothing can do nothing with him against God and his soul. He looketh on it as a carrion, which dogs may love and fight for; but is unfit to be the food of man: He is going to the land of promise; and therefore will not contend for an inheritance in this howling wilderness. Whether he be high or low, rich or poor, are so small a part of his concernments, that he is almost indifferent to them, farther than as the interest of God and souls, may accidentally be concerned in them. The world set against God and Heaven and holiness, doth weigh no more in his estimation, than a feather that is put in the ballance against a mountain or all the world. He feeleth no great force in such temptations, as would draw him to win the world and lose his soul. His eye and heart are, where his God and treasure is, above; and worldly wealth and greatness are below him, even under his feet: He thinketh not things temporal worth the looking at, in comparison of things eternal, 2 Cor. 4.18. He [Page 49] thinketh that their money and riches do deser­vedly perish with them, who think all the mony in the world, to be a thing comparable with grace. Act. 8.20.

2. And the weak Christian is of the same judge­ment and resolution in the main: But yet the world retaineth a greater interest in his heart: It grieveth him more to lose it: It is a stronger temptation to him: To deny all the preferments and honours and riches of it, seemeth a greater matter to him: and he doth it with more striving and less ease: and sometimes the respect of world­ly things prevaileth with him in lesser matters, to wound his conscience, and maketh work for re­pentance; and such are so entangled in worldly cares, and prosperity tasteth so sweet with them, that grace even languisheth and falleth into a con­sumption, and almost into a swoun. So much do some such let out their hearts, to the world which they renounced, and scrape for it with so much care and eagerness, and contend with others about their commodities and rights, that they seem to the standers by to be as worldly as worldlings themselves are; and become a shame to their profession, and make ungodly persons say, Your godly professors are as coveteous as any, 2 Tim. 4.10.

3. But seeming Christians are the servants of the world: when they have learnt to speak hard­liest of it, it hath their hearts: Heaven (as I said before) is valued but as a reserve, when they know they can keep the world no longer. They have more sweet and pleasing thoughts and speeches of the world, than they have of God and the world to come: It hath most of their [Page 50] hearts, when God is most preferred by their tongues: there it is that they are daily laying up their treasure, and there they must leave it at the parting hour, when they go naked out as they came naked in: the love of deceitful riches choaketh the word of God, and it withereth in them, and becometh unfruitful, Mat. 13.22. They go away sorrowful because of their beloved riches, when they should part with all for the hopes of hea­ven. Luk. 18.23. yea though they are beggars that never have a dayes prosperity in the world, for all that, they love it better than heaven, and desire that which they cannot get: because they have not an eye of faith, to see that better world which they neglect, and therefore take it for an uncertain thing: nor are their carnal natures sui­table to it, and therefore they mind it not. Rom. 8.7. When an Hypocrite is at the best, he is but a Religious worldling: The world is neerer to his heart than God is, but pure Religion keepeth a man unspotted of the world: Jam. 1.27.

XIX. 1. A confirmed Christian is one, that still seeth the end in all that he doth, and that is be­fore him in his way: and looketh not at things as at the present they seem or relish to the flesh, or to short sighted men; but as they will appear and be judged of at last. The first letter maketh not the word, nor the first word the sentence, with­out the last. Present time is quickly past; and therefore he less regardeth what things seem at present, than what they will prove to all eter­nity. When temptations offer him a bate to sin, with the present profit, or pleasure, or honour, he seeth at once the final shame: he seeth all worldly things as they are seen by a dying man: [Page 51] and as after the general conflagration they will be. He seeth the godly in his adversity and patience, as entring into his masters joys: he seeth the derid­ed vilified saint, as ready to stand justified by Christ at his right hand; and the lyes of the malicious world, as ready to cover themselves with shame: he seeth the wicked in the height of their pros­perity as ready to be cut down and withered, and their pampered flesh to turn to dirt; and their filthy and malicious souls, to stand condemned by Christ at his left hand, and to hear, Go ye cursed into everlasting fire prepared for the Devil and his Angels. Mat. 25. 1 Pet. 1.24. Jam. 1.10, 11. Psal. 73. & 37. Therefore it is that he valueth grace, because he knoweth what it will be: and therefore it is that he flieth from sin, because he knoweth the ter­rors of the Lord, and what it will prove to the sinner in the end; and how sinners themselves will curse the day that ever they did commit it; and wish when it is too late, that they had chosen the holiness and patience of the saints: and there­fore it is that he pitieth rather than envieth the prosperous enemies of the Church, because he foreseeth what the end will be of them that obey not the Gospel of Christ; and if the righteous be scarcely saved, where shall the ungodly and sinner appear? 1 Pet. 4.17, 18. 2 Thes. 1.8, 9, 10. If the wick­ed unbelievers saw but the ending of all things as he doth, they would be all then of his mind and way. This putteth so much life into his prayers, his obedience and patience, because he seeth the end in all. Deut. 32.39, Prov. 19.20. Isai. 47.7.

2. And the weakest Christian doth the same in the main, so far as to turn his heart from things temporal, to things eternal; and to resolve him [Page 52] in his main choice, and to conduct the course of his life towards heaven. But yet in particular actions he is often stopt in present things, and forgetfully loseth the fight of the end, and so is deluded and entised into sin, for want of seeing that which should have preserved him: he is like one that travelleth over hills and vallies, who when he is upon the hills doth see the place that he is going to, but when he cometh into the val­lies, it is out of his sight. Too oft doth the weak Christian think of things as they appear at the present, with little sense of the change that is neer: when he seeth the bates of sin, whether riches, or beauty, or meat and drink, or any thing that is pleasing to the senses, the remem­brance of the end doth not so quickly and power­fully work, to prevent his deceived imaginati­ons, as it ought. And when poverty, or shame, or sufferings, or sickness, are presented to him, the foresight of the end is not so speedy and power­ful in clearing his judgement, and setling his re­solution, and preventing his misapprehension and trouble as it ought. And hence come his oft mistakes and falls: and herein consisteth much of that foolishness, which he confesseth when Repen­tance bringeth him to himself. 2 Sam. 24.10. 2 Chron. 16.9.

3. But the seeming Christian hath so dim and doubtful a fore-sight of the end, and it is so fre­quently out of his mind, that things present do carry away his heart, and have the greatest pow­er and interest with him, and are most regarded and sought after in this life. For he is purblind, not seeing a farr off, as it is said, 2 Pet. 1.9. He wanteth that faith which is the substance of things [Page 53] hoped for, and the evidence of things unseen Heb. 11.1. Things promised in another world, seem to him too uncertain, or too farr off, to be preferred be­fore all the happiness of this world: he is resolv­ed to make his best of that which he hath in hand, and to prefer possession before such hopes. Lit­tle doth his heart perceive what a change is neer, and how the face of all things will be altered! How sin will look, and how the minds of sin­ners will be changed, and what all the riches, and pleasures, and honours of the world will ap­pear at the latter end! He foreseeth not the day when the slothful, and the worldly, and the flesh­ly and the proud, and the enemies of godliness shall all wish in vain, O that we had laid up our treasure in heaven, and laboured for the food that perisheth not, and had set less by all the vanities of the world! and had imitated the holiest and most mortified believers! Though the hypocrite can himself foretell all this, and talk of it to others, yet his belief of it is so dead, and his sen­suality so strong, that he liveth by sense, and not by that belief; and present things are practi­cally preferred by him, and bear the sway, so that he needeth those warnings of God, as well as the profane, Deut. 32. O that they were wise, that they understood this, and that they would consi­der their latter end: And he is one of the foolish ones, Mat. 25.8, 11. who are seeking oyl for their lamps when it is too late, and are crying out, Lord, Lord, open to us, when the door is shut; and will not know the time of their visitation, nor know effectually in this their day the things which belong to their everlasting peace.

XX. 1. The Christian indeed is one that liveth [Page 54] upon God alone. His faith is Divine: his love and obedience and confidence are Divine: his chiefest converse is Divine: his hopes and com­forts are Divine: As it is God that he dependeth on, and trusteth to, and studieth to please above all the world, so it is Gods approbation that he taketh up with for his justification and reward: He took him for his absolute Governour, and judge, and full felicity, in the day when he took him for his God. He can live in peace without mans approbation: If men are never acquainted with his sincerity, or vertues, or good deeds, it doth not discourage him nor hinder him from his holy course: he is therefore the same in se­cret as in publick; because no place is secret from God. If men turn his greatest vertues or duties to his reproach, and slander him, and make him odious to men, and represent him as they did Paul, a pestilent fellow, a mover of sedition, and the ringleader of a sect, and make him as the filth of the world, and the off-scouring of all things, this changeth him not, for it changeth not his felicity, nor doth he miss of his reward. 1 Cor. 4.9, 10, 11, 12, 13, 14. Read the words in the text: Though he hath so much suspition of his own understanding, and reverence for wiser mens, that he will be glad to learn, and will hear rea­son from any one; yet praise and dispraise are mat­ters of very small regard with him, and, as to himself, he accounteth it but a small thing to be judged of men, whether they justifie or con­demn him; because they are fallible and have not the power of determining any thing, to his great commodity or detriment, nor is it their judge­ment to▪ which he stands or falls: 1 Cor. 4.3.4. [Page 55] He hath a more dreadful or comfortable judge­ment to prepare for: man is of small account with him in comparison of God. Rom. 8.33, 34, 35, 36.

2. And though with the weakest true Christian it is so also as to the predominancie of Gods esteem and interest in him, yet is his weakness daily vi­sible in the culpable effects. Though God have the chiefest place in his esteem, yet man hath much more than his due. The thoughts and words of men seem to such, of far greater im­portance than they should. Praise and dispraise, favours and injuries, are things which affect their hearts too much: they bear not the contempts and wrongs of men, with so quiet and satisfied a mind, as beseemeth those that live upon God. They have so small experience of the comforts of God in Christ, that they are tasting the deeper of other delights, and spare them not so easily as they ought to do: God, without friends, or house, or land, or maintenance or esteem in the world, doth not fully quiet them, but there is a deal of pievish impatience left in their minds, though it doth not drive them away from God.

3. But the seeming Christian can better take up with the world alone than with God alone: God is not so much missed by him as the world: He al­wayes breaks with Christ when it cometh to for­saking all: He is godly notionally and professedly, and therefore may easily say that God is his portion, and enough for those that put their trust in him: But his heart never consented truly to reduce these words to practise. When it comes to the trial, the praise or dispraise of man, and the prosperity or matters of the world, do signifie more with him than the favour or displeasure of God; and can do more with [Page 56] him. Christ and riches and esteem he could be content with; but he cannot away with a naked Christ alone. Therefore he is indeed a practi­cal Atheist, even when he seemeth most religious: For if he had ever taken God for his God indeed, he had certainly taken him as his portion, felicity, and all: and therefore as enough for him without the creature. Luk. 18.23.

XXI. 1. For all this it followeth that A Chri­stian indeed hath with himself devoted all that he hath to God; and so all that he hath is sanctified: he is only in doubt oft times in particular cases, what God would have him do with himself, and his estate; but never in doubt whether they are to be wholly employed for God, in obedience to his will, so far as he can know it: and therefore doth estimate every creature and condition, purely as it re­lateth unto God and life eternal. HOLINES TO THE LORD is written upon all that he hath and doth: he taketh it as sent from God; and useth it as his Masters goods and talents, not chiefly for himself, but for his Masters ends and will: God appeareth to him in the creature; and is the life, and sweetness, and glory of the creature to him: his first question in every bu­siness he undertaketh, or every place or condi­tion that he chooseth is, how it conduceth to the Pleasing of God, and to his spiritual ends: Whether he eateth or drinketh or what ever he doth, he doth all to the glory of God. 1 Cor. 10.31. The posie engraven on his heart is the name of GOD, with [OF HIM, and THROUGH HIM, and TO HIM ARE ALL THINGS, TO HIM BE GLORY FOR EVER, AMEN.] Rom. 11.36. [Page 57] He liveth as a steward, that useth not his own, though yet he have a sufficient reward for his fide­lity: and he keepeth accounts both of his recei­vings and layings out; and reckoneth all to be worse than lost, which he findeth not expended on his Lords account. For himself he asketh not that which is sweetest to the flesh, but that which is fittest to his end and work. And therefore de­sireth not Riches (for himself) but his daily bread, and food convenient for him; and having food and rayment is therewith content, having taken godlyness for his gain: he asketh not for superfluity, nor any thing to consume it on his lusts, nor to become provision for his flesh, to satisfie the wills thereof: But as a runner in his race, desireth not any provisions which may hinder him: and therefore forgetting the things which are behind (the world which he hath turn'd his back upon) he reacheth forth to the things which are before (the crown of glory) and presseth toward the mark, for the price of the high calling of God in Christ Jesus: not turning an eye to any thing that would stop him in his course. Thus while he is employed about things below, his mind and con­versation is heavenly and divine, while all things are estimated and used purely for God and Hea­ven. Luk. 16.1, 2. 1 Pet. 4.10. Tit. 1.15. Prov. 30.8. 1 Tim. 6.8. 1 Tim. 6.6. Jam. 4.3. Rom. 13.14. Phil. 3.13, 14, 15.

2. But the weak Christian, though he have all this in desire, and be thus affected and resolved in the main, and liveth to God in the scope and course of his life; yet is too often looking aside, and valuing the creature carnally for it self; and oft-times useth it for the pleasing of the flesh, [Page 58] and almost like a common man: his house, and land, and friends, and pleasures, are relished too carnally, as his own accommodations; and though he walk not after the flesh but after the spirit, yet he hath too much of the fleshly taste, and is greatly out in his accounts with God; and turn­eth many a thing from his masters use, to the service of the flesh; and though he be not as the slothfull wicked servant, yet is it but little im­provement that he maketh of his talent. Mat. 25.17, 26, 27, 28.

3. But the seeming Christian being carnal and selfish, while his notions and professions are spiritu­al and divine, and his selfish and fleshly interest be­ing predominant; it must needs follow that he estimateth all things principally as they respect his fleshly interest; and useth them principally for his carnal self; even when in the manner he seemeth to use them most religiously (as I have said be­fore) And so to the defiled nothing is pure, Rom. 8.5, 6, 7, 8, 13. Tit. 1.15.

XXII. 1. A Christian indeed hath a prompti­tude to obey, and a ready compliance of his will to the will of God. He hath not any great averse­ness and withdrawing, and doth not the good which he doth with much backwardness and striving against it: but as in a well ordered watch or clock, the spring or poise do easily set all the wheels a going, and the first wheel easily moveth the rest; so is the will of a confirmed Christian presently moved, as soon as he knoweth the will of God. He stayeth not for other moving Rea­sons: Gods will is his Reason. This is the Habit of subjection and obedience: which makes him say, speak Lord for thy servant heareth: and [Page 59] Lord what wouldst thou have me do. And Teach me to do thy will O God: Psal. 143.10. 1 Sam. 3.10. Act. 9.6. I delight to do thy will O God; yea thy Law is within my heart: Psal. 40.8. The Law written in our heart, is nothing else but the knowledge of Gods Laws, with this Habit or prom­ptitude to obey them; the special fruit of the spi­rit of grace.

2. But a weak Christian, though he love Gods will and way, and be sincerely obedient to him, yet in many particulars where his corruption contra­dicteth, hath a great deal of backwardness and stri­ving of the flesh against the spirit; and there needs many words and many considerations, and vehe­ment perswasions, yea and sharp afflictions some­times to bring him to obey: and he is fain to drive on his backward heart, and hath frequent use for the rod and spurr; and therefore is more slow and uneven in his obedience, Gal. 5.17.

3. The seeming Christian is forward in those easie cheaper parts of duty, which serve to de­lude his carnal heart, and quiet him in a worldly life; but he is so backward to through sincere obe­dience in the most flesh-displeasing parts of duty, that he is never brought to it at all; but either he will fit his opinions in religion to his will, and will not believe them to be duties, or else he will do something like them in a superficial formal way; but the thing it self he will not do. For he is more obedient to his carnal mind and lusts, than he is to God, Rom. 8.6, 7. And forwarder much to sacrifice than obedience, Eccl. 5.1.

XXIII. 1. A Christian indeed doth daily de­light himself in God, and findeth more solid content and pleasure in his commands and promises, than [Page 60] in all this world: His duties are sweet to him, and his hopes are sweeter. Religion is not a tire­some task to him, The yoak of Christ is easie to him, and his burthen light, and his command­ments are not grievous, Psal. 37.4. & 1.2. & 40.8. & 94.19. & 119.16.35.47.70. Mat. 11.28, 29. Joh. 5.3. That which others take as Phy­sick, for meer necessity, against their wills, he go­eth to as a feast, with appetite and delight. He prayeth because he loveth to pray: and he thinks and speaks of holy things, because he loveth to do it. And hence it is that he is so much in ho­ly dutie, and so unwearied, because he loveth it, and taketh pleasure in it. As voluptuous per­sons are oft, and long at their sports, or merry company, because they love them, and take plea­sure in them: so are such Christians oft, and long in holy exercises because their hearts are set up­on them, as their recreation and the way and means of their felicity. If it be a delight to a stu­dious man, to read those books which most clear­ly open the abstrusest mysteries of the sciences; or to converse with the most wise and learned men, and if it be a delight to men, to converse with their dearest friends, or to hear from them and read their letters; no marvel if it be a delight to a Christian indeed to read the Gospel myste­ries of Love, and to find there the promises of everlasting happiness, and to see in the face of Jesus Christ the clearest Image of the eternal deity: and foresee the Joyes which he shall have for ever. He sticketh not in superficial formalitie, but breaking the shell doth feed upon the ker­nell: It is not bare external duty which he is taken up with: nor any meer creature that is his [Page 61] content: but it is God in creatures and ordinances that he seeketh and liveth upon: and therefore it is that Religion is so pleasant to him. He would not change his Heavenly delights, which he findeth in the exercise of faith, and hope, and love to God, for all the carnal pleasures of this world: he had rather be a door keeper in the house of God, than to dwell in the tents or palaces of wickedness: A day in Gods court is better to him than a thousand, in the court of the greatest Prince on earth. He is not a stranger to the joy in the Holy Ghost, in which the Kingdom of God doth in part consist, Rom. 14.17. Psal. 84.10.2. & 65.4. In the multitude of his thoughts within him, the comforts of God do delight his soul. Psal. 94.19. His meditation of God is sweet, and he is glad in the Lord. Psal. 104.34. The freest and sweetest of his thoughts and words, run out up­on God and the matters of salvation. The word of God is sweeter to him than hony, and better than thousands of Gold and Silver: Psal. 119.72. & 119.103. & 19.10. Prov. 16.24. And because his delight is in the law of the Lord, therefore doth he meditate in it day and night. Psal. 1.2. He seeth great reason for all those commands, Rejoyce ever more: 1 Thes. 5.16. Let the righteous be glad, let them rejoyce before God, yea let them exceedingly rejoyce. Psal. 68.3.4. & 64.10. & 31.1. & 32.11. Be glad in the Lord and rejoyce ye righteous: and shout for joy all that are upright in heart. He is sorry for the poor unhappy world, that have no better things than meat, and drink, and cloaths, and house, and land, and mony, and lust, and play, and domineering over others, to rejoyce in. And heartily he wisheth that [Page 62] they had but a taste of the Saints delights, that it might make them spit out their luscious, un­clean, unwholesome pleasures: One look to Christ, one promise of the Gospel, one serious thought of the life which he must live with God for ever, doth afford his soul more solid comfort, than all the kingdoms on earth can afford. And though he live not continually in these high delights, yet peace with God, and peace of conscience, and some delight in God, and godliness, is the ordinary temperature of his soul, and higher de­grees are given him in season for his cordials and his feasts.

2. But the weak Christian hath little of these spi­ritual delights: his ordinary temper is to appre­hend that God and his wayes are indeed most de­lectable: his very heart acknowledgeth that they are worthiest and fittest to be the matter of his delights: And if he could attain assurance of his special interest in the love of God; and his part in Christ and life eternal, he would then rejoyce in them indeed, and would be gladder than if he were Lord of all the world: But in the mean time, either his fears and doubts are damp­ing his delights; or else (which is much worse) his appetite is dull, and God and holiness relish not with him half so sweetly, as they do with the confirmed Christian; and he is too busie in tasting of fleshly and forbidden pleasures, which yet more deprave his appetite, and dull his desires, to the things of God: so that though in his Estimation, choice, resolution and endeavour he much preferreth God before the world yet as to any delightful sweetness in him, it is but little that he tasteth. He loveth God with a Desiring [Page 63] Love, and with a Seeking Love, but with very little of a Delighting Love. The remnant of corrupt and ali­en affections do weaken his affections to the things above; and his infant measure of spiritual life, con­junct with many troublesome diseases, allow him very little of the joy of the Holy Ghost. Nay perhaps he hath more grief, and fear, and doubts, and trou­ble, and perplexity of mind, than ever he had before he turned unto God: and perhaps he hath yet less pleasure in God, than he had before in sin and sensuality. Because he had his sin in a state of fruition, but he hath God only in a seek­ing, hoping state: he had the best of sin, and all that ever it will afford him: but he hath yet none of the full felicity which he expecteth in God: The fruition of him is yet but in the pro­spect of hope. His sensual sinfull life was in its maturity, and the object present in its most allur­ing state: but his spiritual life of faith and love, is but yet in its weak beginnings, and the ob­ject absent from our sight: He is so busie at first in blowing up his little spark, not knowing whe­ther the fire will kindle or go out, that he hath little of the use or pleasure, either of its light or warmth. Infants come crying into the world; and afterwards oftner cry than laugh: Their senses and reason are not yet perfected, or exer­cised to partake of the pleasures of life. And when they do come to know what a laughter is, they will laugh and cry almost in a breath: And those weak Christians that do come to taste of joy and pleasure in their religious state, it is common­ly but as a flash of lightning, which leaveth them as dark as they were before. Sometimes in the beginning, upon their first apprehensions [Page 64] of the love of God in Christ, and of the pardon of their sins, and the priviledges of their new con­dition, and the hopes of everlasting joy, their hearts are transported with unspeakable delight; which is partly from the newness of the thing, and partly because God will let them have some en­couraging tast, to draw them further, and to convince them of the difference between the plea­sures of sin, and the comforts of believing: But these first rejoycings soon abate, and turn into a life of doubts, and fears, and griefs, and care, till they are grown to greater understanding, experience, and setledness in the things of God: The root must grow greater and deeper, before it will bear a greater top. Those Christians that in the weakness of grace have frequent joys, are usually persons whose weak and passionate nature doth occasion it: (some women especially) that have strong phantasies and passions are alwaies pas­sionately affected with whatsoever they appre­hend: And these are like a ship that is tossed in a tempest; that is one while lifted up as to the clouds, and presently cast down as into an in­fernal gulf: There one day in great joy, and quick­ly after in as great perplexity and sorrow. Be­cause their comforts or sorrows do follow their present feeling, or mutable apprehensions. But when they come to be confirmed Christians, they will keep a more constant judgement of them­selves, and their own condition, and constantly see their grounds of comfort; and when they cannot raise their souls to any high and passio­nate joys, they yet walk in a settled peace of soul, and in such competent comforts, as make their lives to be easie and delightful; being well pleas­ed [Page 65] and contented with the happy condition that Christ hath brought them to, and thankful that he left them not in those foolish vain pernicious pleasures, which were the way to endless sor­rows.

3. But the seeming Christian seeketh and taketh up his chief contentment in some carnal thing: If he be so poor and miserable as to have nothing in possession that can much delight him, he will hope for better dayes hereafter, and that hope shall be his chief delight: or if he have no such hope he will be without delight, and shew his love to the world and flesh, by mourning for that which he cannot have, as others do in rejoycing in what they do possess; and he will, in such a desperate case of misery, be such to the world as the weak Christian is to God, who hath a mourn­ing and desiring love, when he cannot reach to an enjoying and delighting Love. His carnal mind most savoureth the things of the flesh, and there­fore in them he findeth or seeketh his chief de­lights. Though yet he may have also a delight in his superficiall kind of Religion, his hearing, and reading & praying & in his ill-grounded hopes of life eternal: But all this is but subordinate to his chiefest earthly pleasure. Isai. 58.2. Yet they seek me daily, and delight to know my waies, as a nation that did righteousness, and forsook not the ordinances of their God: they ask of me the ordinances of justice; they take delight in approaching unto God. And yet all this was subjected to a covetous oppressing mind. Mat. 13.20. He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he not root in himself, but dureth for a while, for when tribu­lation [Page 66] or persecution ariseth because of the word, by and by he is offended. Whereby it appeareth that his love to the word, was subjected to his love to the world.

Obj. But there are two sorts of people that seem to have no fleshly delights at all, and yet are not in the way to salvation: viz. the Quakers, and Behmenists that live in great austerity, and some of the Religi­ous orders of the Papists, who afflict their flesh. Answ. Some of them undergo their fastings and pennance for a day, that they may sin the more quietly all the week after: And some of them proudly comfort themselves with the fancies and conceit of being and appearing more excellent in austerity than others: And all these take up with a carnal sort of pleasure. As proud per­sons are pleased with their own, or others con­ceits of their beauty, or witt, or worldly great­ness; so prouder persons are pleased with their own and others conceits of their holiness. And verily they have their reward, Mat. 6.2. But those of them that place their chiefest happiness in the love of God, and the eternal fruition of him in heaven, and seek this sincerely according to their helps and power, though they are mislead into some superstitious errors, I hope I may number with those that are sincere; for all their errors and the ill effects of them.

XXIV. 1. A confirmed Christian doth ordina­rily discern the sincerity of his own heart, and consequently hath some well grounded assurance of the pardon of his sins, and of the favour of God, and of his everlasting happiness: And therefore no wonder if he live a peaceable and joy­full life. For his grace is not so small as to be [Page 67] undiscernable, nor is it as a sleepy buried seed or principle; but it is almost in continual act: And they that have a great degree of grace, and also keep it in lively exercise, do seldom doubt of it. Besides that they blot not their Evidence by so many infirmities and falls: They are more in the light, and have more acquaintance with them­selves, and more sense of the abundant love of God, and of his exceeding mercies, than weak Christians have: and therefore must needs have more assurance. They have boldness of access to the throne of grace, without unreverent con­tempt: Eph. 3.12. & 2.18. They have more of the spirit of Adoption, and therefore more child­like confidence in God, and can call him Father with greater freedom and comfort than any others can. Rom. 8.15, 16. Gal. 4.6. Eph. 1.6. 1 Joh. 5.19, 20. [ And we know that we are of God, and that the whole world lyeth in wickedness: &c.

2. But the weak Christian hath so small a de­gree of grace, and so much corruption, and his grace is so little in act, and his sin so much, that he seldom if ever attaineth to any well-grounded assurance, till he attain to a greater measure of grace. He differeth so little from the seeming Christian, that neither himself nor others do certainly discern the difference. When he searcheth after the truth of his faith, and love, and heavenly mindedness, he findeth so much unbe­lief and aversness from God, and earthly minded­ness, that he cannot be certain which of them is predominant; and whether the interest of this world or that to come, do bear the sway. So that he is often in perplexities and fears, and more often in a dull uncertainty: And if he seem at any [Page 68] time to have assurance, it is usually but an ill­grounded perswasion of the truth: though it be true which he apprehendeth, when he taketh himself to be the child of God, yet it is upon un­found reasons that he judgeth so, or else upon sound reasons weakly and uncertainly discerned: so that there is commonly much of security, pre­sumption, fancie, or mistake, in his greatest com­forts. He is not yet in a condition fit for full assurance, till his love and obedience be more full.

3. But the seeming Christian cannot possibly in that estate, have either certainty, or good pro­bability that he is a child of God, because it is not true: His seeming certainty is meerly self-deceit, and his greatest confidence is but presum­ption, because the spirit of Christ is not within him, and therefore he is certainly none of his, Rom. 8.9.

XXV. 1. The Assurance of a confirmed Christi­an doth increase his alacrity and diligence in duty, and is alwayes seen in his more obedient, holy, fruitful life: The sense of the love and mercy of God, is as the rain upon the tender grass. He is never so fruitful, so thankful, so heavenly, as when he hath the greatest certainty that he shall be saved: The Love of God is then shed abroad up­on his heart by the Holy Ghost, which maketh him abound in love to God, Rom. 5.1, 2, 3, 4. He is the more stedfast, unmoveable and alwaies, abounding in the work of the Lord, when he is most certain that his labour shall not be in vain in the Lord, 1 Cor. 15.58.

2. But the weak Christian is unfit yet to manage assurance well: and therefore it is that it is not given [Page 69] him: Graces must grow proportionably together. If he be but confidently perswaded that he is justified and shall be saved, he is very apt to gather some consequence from it, that tendeth to security and to the remitting of his watchfulness and care: He is ready to be the bolder with sin, and stretch his conscience, and omit some duties, and take more fleshly liberty and ease, and think, Now I am a child of God, I am out of danger, I am sure I cannot totally fall away: And though his judgement conclude not [ therefore I may venture further upon worldly fleshly pleasures, and need not be so strict and diligent as I was] yet his heart and practice thus conclude. And he is most obedient when he is most in fear of hell, and he is worst in his heart and life, when he is most confident that all his danger is past. Heb. 4.1, 2. & 3.14, 15.16.

3. But the seeming Christian, though he have no assurance, is hardned in his carnal state by his presumption. Had he but assurance to be saved without a holy life, he would cast off that very image of godliness which he yet retaineth. The con­ceit of his own sincerity and salvation, is that which deludeth and undoeth him. What sin would not gain or pleasure draw him to com­mit, if he were but sure to be forgiven? It is fear of hell that causeth that seeming religion which he hath: And therefore if that fear be gone, all is gone; and all his piety and diligence and righteousness is come to nought: Gal. 6.3. Joh. 8.39, 42, 44.

XXVI. 1. For all his assurance, a confirmed Christian is so well acquainted with his mani­fold imperfections, and daily failings, and great [Page 70] unworthiness, that he is very low and vile in his owne eyes; and therefore can easily endure to be low and vile in the eyes of others: He hath a con­stant sense of the burden of his remaining sin: Especially he doth even abhor himself, when he find­eth the averseness of his heart to God, and how lit­tle he knoweth of him, and how little he loveth him, in comparison of what he ought, and how little of Heaven is upon his heart, and how strange and backward his thoughts are to the life to come. These are as fetters upon his soul: He daily groaneth under them as a captive, that he should be yet so carnal, and unable to shake off the remnant of his infimities, as if he were sold un­der sin, that is, in bondage to it, Rom. 7.14. He hateth himself more for the imperfections of his love and obedience to God, than hypocrites do for their reigning sin. And O how he long­eth for the day of his deliverance! Rom. 7.24. He thinketh it no great injury for another to judge of him as he judgeth of himself, even to be less than the least of all Gods mercies: He is more troubled for being over praised and overva­lued, than for being dispraised and vilified; as thinking those that praise him are more mista­ken, and lay the more dangerous snare for his soul. For he hath a special antipathy to pride: and wondreth that any rational man can be so blind as not to see enough to humble him: For his own part (in the midst of all Gods graces) he seeth in himself so much darkness, imperfe­ction, corruption, and want of further grace, that he is loathsom and burdensom continually to himself: If you see him sad or troubled, and ask him the cause, it is ten to one but it is him­self [Page 71] that he complaineth of: The frowardest wife, the most undutiful child, the most disobedient servant, the most injurious neighbour, the most malicious enemy, is not half so great a trouble to him as he is to himself. He prayeth abun­dantly more against his own corruption, than against any of these. O could he but know and love God more, and be more in heaven, and wil­linger to die, and freer from his own distempers, how easily could he bear all crosses, or injuries from others? He came to Christs school as a lit­tle child, Mat. 18.3. And still he is little in his own esteem: And therefore disesteem and con­tempt from others, is no great matter with him. He thinks it can be no great wrong, that is done against so poor a worm, and so unworthy a sin­ner as himself (except as God or the souls of men may be interested in the cause.) He heartily ap­proveth of the justice of God, in abhorring the proud; and hath learned that Rom. 12.10. [ in honour preferring one another] and Gal. 5.26. Let us not be desirous of vain glory, provoking one ano­ther, envying one another.

2. But the remnant of Pride is usually the most notable sin, of the weak Christian: Though it reigneth not, it souly blemisheth him. He would fain be taken for some body in the Church: He is rea­dy to step up into a higher room, and to think himself wiser and better than he is. If he can but speak confidently of the principles of Religion, and some few controversies which he hath made himself sick with, he is ready to think himself fit to be a preacher. He looketh through a mag­nifying glass upon all his own performances and gifts: He loveth to be valued and praised: [Page 72] He can hardly bear to be slighted and dispraised, but is ready to think hardly of those that do it, if not to hate them in some degree. He loveth not to be found fault with, though it be neces­sary to his amendment. And though all this vice of pride be not so predominant in him, as to conquer his humility, yet doth it much ob­scure and interrupt it: And though he hate this his pride and strive against it, and lamenteth it before God, yet still it is the forest ulcer in his soul: And should it prevail and overcome him, he would be abhorred of God, and it would be his ruine. 2 Chro. 16.10, 12. Luk. 22.24, 25, 26.

3. But in the Hypocrite Pride is the reigning sin: The praise of men is the aire which he liveth in: He was never well acquainted with himself; and ne­ver felt aright the burden of his sins and wants: and therefore cannot bear contempt from others: Indeed if his corrupt disposition turn most to the way of coveteousness, tyranny, or lust, he can the easier bear contempt from others, as long as he hath his will at home; and he can spare their love, if he can be but feared and domineer. But still his Pride is predominant; and when it affecteth not much the reputation of goodness, it affecteth the name of being rich or great. Sin may make him sordid, but grace doth not make him humble. Pride is the vital spirit of the corrupted state of man.

XXVII. 1. A confirmed Christian is acquaint­ed with the deceitfulness of mans heart, and the particular corrupt inclinations that are in it; and especially with his own; and he is acquaint­ed with the wiles and methods of the tempter, and what are the materials which he maketh his [Page 73] baits of, and what is the manner in which he spreadeth his nets: He seeth alwaies some snares before him: And what company soever he is in, or what business soever he is about, he walketh as among snares, which are visible to his sight: And it is part of his business continually to avoid them. He liveth in a continual watch, and warfare. He can resist much stronger and subtill temptations, than the weak can do. He is all­wayes armed, and knoweth what are the special remedies, against each particular snare and sin. Eph. 6. 2 Cor. 2.11. Prov. 1.17. And he carrieth always his antidotes about him, as one that liveth in an infectious world, and in the midst of a fro­ward and perverse generation, from which he is charged to save himself. Phil. 2.15. Act. 2.40.

2. And the weak Christian is a souldier in the army of Christ, and is engaged in striving against sin, Heb. 12.4. And really taketh the flesh and world, as well as the Devil, to be his enemies, and doth not only strive, but conquer in the main: But yet alas, how poorly is he armed? How unskilfully doth he manage his Christian armour? How often is he soild and wounded? How many a temptation is he much unacquainted with? And how many a snare doth lie before him which he never did observe? And oft he is overcome in particular temptations, when he never perceiveth it, but thinks that he hath con­quered.

3. But the Hypocrite is fast ensnared when he gloryeth most of his integrity, and is deceived by his own heart, and thinketh he is something, when he is nothing, Gal. 6.3. Luk. 18.20, 21, 22, 23. When he is thanking God that he is not as [Page 74] other men, he is rejoycing in his dreams, and sa­crificing for the victory which he never obtained. Luk. 18.11. He is led by Satan captive at his will, when he is boasting of his uprightness; and hath a beam of coveteousness, or pride, or cruelty in his own eye, while he is reviling, or censuring another for the mote of some difference about a ceremony, or tolerable opinion. And usually such grow worse and worse, deceiving and be­ing deceived. Mat. 7.3, 4, 5. 2 Tim. 3.13.

XXVIII. 1. A Christian indeed, is one that hath deliberately counted, what it may cost him to follow Christ and to save his soul; and knowing that suffering with Christ is the way to our reign­ing with him, he hath fully consented to the terms of Christ: He hath read Luk. 14.26, 27, 33. and findeth that bearing the Cross and forsaking all, is necessary to those that will be Christs disciples: And accordingly in resolution he hath forsaken all; and looketh not for a smooth and easie way to heaven: He considereth that all that will live god­ly in Christ Jesus must suffer persecution, and that through many tribulations we must enter into heaven: And therefore he taketh it not for a strange or unexpected thing, if the fiery trial come upon him. He doth not wonder at the unrighteousness of the world, as if he expected reason, or honesty, justice, or truth, or mercy in the enemies of Christ, and the instruments of Satan: He will not bring his action against the Devil, for unjust afflicting him. He will rather turn the other cheek to him that smiteth him, than he will hinder the good of any soul by seeking right; much less will he exercise unjust revenge. Though where govern­ment is exercised for truth and righteousness, he [Page 75] will not refuse to make use of the justice of it to punish iniquity, and discourage evil doers, yet this is for God and the common good, and for the suppression of sin, much more than for himself. Suffering doth not surprise him as a thing unlook­ed for: He hath been long preparing for it, and it findeth him garrison'd in the love of Christ: Yea (though his flesh will be as the flesh of others, sensible of the smart, and his mind is not senseless of the sufferings of his body, yet) it is some plea­sure and satisfaction to his soul, to find himself in the common way to heaven, and to see the pre­dictions of Christ fulfilled, and to feel himself so far conform to Jesus Christ his head, and to trace the footsteps of a humbled Redeemer in the way before him: As Christ hath suffered for us in the flesh, so doth the Christian arm himself with the same mind. 1 Pet. 4.1. He rejoyceth that he is made par­taker of the sufferings of Christ, that when his glory shall be revealed, he may also be partaker of the exceeding joy. 1 Pet. 4.12, 13. yea he taketh the re­proach of Christ for a treasure, yea a greater trea­sure than Riches, or mens favours can afford, Heb. 11.25, 26. For he knoweth if he be reproach­ed for the name or sake of Christ he is happy: For thereby he glorifieth that God whom the enemy doth blaspheme, and so the spirit of God, and of glory resteth on him, 1 Pet. 4.14. He liveth and suffereth as one that from his heart believeth, that they are blessed that are persecuted for righteousness sake, for great is their reward in heaven. And they are blessed when men shall revile them and persecute them, and say all manner of evil against them falsly for Christs sake: In this they Rejoyce and are exceeding glad, as knowing that herein they are followers of [Page 76] them who through faith and patience inherit the pro­mise, Mat. 5.10, 11, 12. Heb. 6.12. If he be offered upon the sacrifice and service of the saith of Gods elect, he can rejoyce in it as having great­er good than evil, Phil. 2.17. He can suffer the loss of all things, and account them dung, that he may win Christ, and be found in him, and know him, and the power of his resurrection, and the fel­lowship of his sufferings, being made conformable to his death. Phil. 3.8, 9, 10. Not out of surliness and pride doth he rejoyce in sufferings; (as some do, that they may carry the reputation of holy and undaunted men; and seem to be far better and constanter than others.) When pride maketh men suffer, they are partly the Devils martyrs, though the cause be never so good: Though it is much more ordinary for pride to make men suf­fer rejoycingly in an ill cause than in a good; the De­vil having more power on his own ground than on Christs. But it is the Love of Christ, and the belief of the reward, and the humble neglect of the mortified flesh, and the contempt of the con­quered world, that maketh the Christian suffer with so much joy. For he seeth that the Judge is at the door: And what torments the wicked are preparing for themselves: And that as certainly as there is a God that governeth the world, and that in Righteousness, so certainly are his eyes upon the Righteous, and his face is set against them that do evil: 1 Pet. 3.12: and though sinners do evil an hundred times and scape unpunished till their dayes be prolonged, yet vengeance will overtake them in due time, and it shall be well with them that fear the Lord; and that he keepeth all the tears of his servants till the reckoning day: And [Page 77] if judgement begin at the house of God, and the righteous be saved through so much suffering and labour, what then shall be their end that obey not the Gospel? and where shall the ungodly and sin­ner appear. 1 Pet. 4.17, 18. Eccl. 8.12. Prov. 11.31. & 13.6. Psal. 56.8. Deut. 32.35. Jam. 5.9,

2. And the weak Christian is one that will for­sake all for the sake of Christ, and suffer with him that he may be glorified with him, and will take his treasure in heaven for all: Luk. 14.26, 33. Luk. 18.22. But he doth it not with that easi­ness, and alacrity, and joy as the confirmed Chri­stian doth. He hearkens more to the flesh which saith, favour thy self: suffering is much more grie­vous to him: And sometimes he is wavering be­fore he can bring himself fully to resolve, and let go all. Mat. 16.22.

3. But the seeming Christian looketh not for much suffering: He reads of it in the Gospel, but he saw no probability of it, and never believed that he should be called to it in any notable degree: He thought it probable that he might well escape it: And therefore though he agreed verbally to take Christ for better and worse, and to follow him through sufferings, he thought he would never put him to it. And indeed his heart is secretly re­solved, that he will never be undone in the world for Christ: Some reparable loss he may undergo, but he will not let go life and all. He will still be religious and hope for heaven: But he will make himself believe (and others if he can) that the Truth lieth on the safer side, and not on the suffering side; and that it is but for their own con­ceits and scrupulosity that other men suffer who go beyond him; and that many good men are of his [Page 78] opinion, and therefore he may be good also in the same opinion (though he would never have been of that opinion, if it had not been necessary to his escaping of sufferings) what flourish soever he maketh for a time, when persecution ariseth he is offended and withereth. Mat. 13.21, 6. Unless he be so deeply engaged among the suffering party, that he cannot come off without perpetu­al reproach, and then perhaps Pride will make him suffer more, than the belief of heaven o [...] the love of Christ could do: And all this is because his very belief is unrooted and unsound, and he hath secretly at the heart a fear that if he should suffer death for Christ, he should be a loser by him, and he would not reward him according to his pro­mise, with everlasting life. Heb. 3.12.

XXIX. 1. A Christian indeed is one that fol­loweth not Christ for company, nor holdeth his belief in trust upon the credit of any in the world, and therefore he would stick to Christ, if all that he knoweth or converseth with should forsake him. If the Rulers of the Earth should change their reli­gion, and turn against Christ, he would not for­sake him: If the multitude of the people turn against him; nay if the professors of Godliness should fall off, yet would he stand his ground and be still the same: If the learnedest men, and the Pastors of the Church should turn from Christ, he would not forsake him: Yea if his nearest re­lations and friends, or even that Minister that was the means of his conversion, should change their minds and forsake the truth, and turn from Christ or a holy life, he would yet be constant and be still the same: And what Peter resolved on, he would truly practise, Mat. 26, 33, 35. Though all men [Page 79] should be offended because of thee, yet would not I be offended: Though I should die with thee, yet will I not deny thee. And if he thought himself as Eli­as did, left alone, yet would he not how the knee to Baal Rom. 11.3. If he hear that this eminent Minister falleth off one day, and the other another day, till all be gone, yet still the founda­tion of God standeth sure; he falleth not because he is built upon the rock, Mat. 7.22, 23. His heart saith; Alas, whither shall I go, if I go from Christ? Is there any other that hath the word and spirit of eternal life? Can I be a gainer if I lose my soul? Joh. 6.67, 68. Mat. 16.26. He useth his Teachers to bring him that light and evidence of truth, which dwelleth in him when they are gone: And therefore though they fall away, he falleth not with them.

2. And the weakest Christian believeth with a Divine faith of his own, and dependeth more on God than man: But yet if he should be put to so great a tryal, as to see all the Pastors and Christians that he knoweth change their minds, I know not what he would do: For though God will uphold all his own whom he will save, yet he doth it by means and outward helps, toge­ther with his internal grace; and keepeth them from temptations, when he will deliver them from the evil: And therefore it is a doubt whether there be not degrees of grace so weak, as would fail in case the strongest temptations were permitted to assault them. A strong man can stand and go of himself; but an infant must be carried; and the same and sick must have others to support them. The weak Christian falleth if his Teacher or most esteemed company fall: If they run into [Page 80] an error, sect, or schisme, he keeps them com­pany. He groweth cold, if he have not warming company: He forgeteth himself, and letteth loose his sense and passion, if he have not some to watch over him, and warn him: No man should refuse the help of others, that can have it; and the best have need of all Gods means: But the weak Christian needeth them much more than the strong, and is much less able to stand without them. Luk. 22.32. Gal. 2.11, 12, 13, 14.

3. But the seeming Christian is built upon the sand, and therefore cannot stand a storm: He is a Christian more for company, or he credit of man, or the interest that others have in him, or the encouragement of the times, than from a firm Belief and love of Christ: and therefore falleth when his props are gone: Mat. 7.24.

XXX. 1. A strong Christian can digest the hard­est Truths, and the hardest works of Providence. He seeth more of the reason and evidence of truths than others: And he hath usually a more com­prehensive knowledge, and can reconcile those truths which short sighted persons suspect to be inconsistent and contradictory: And when he can­not reconcile them, he knoweth they are recon­cileable: For he hath laid his foundation well, and then he reduceth other truths to that, and buildeth them on it. And so he doth by the hard­est Providences: Whoever is high or low, whoever prospereth or is afflicted, however humane affairs are carried, and all things seem to go against the Church and cause of Christ; he knoweth yet that God is good to Israel, Psal. 73.1, 2. and that he is the righ­teous Judge of all the earth, and that the righteous shall have dominion in the morning, and it shall go [Page 81] well with them that fear the Lord: For he goeth into the Sanctuary, and foreseeth the end. Eccl. 8.11, 12, 13. Psal. 73.17. Psal. 115.11, 13. and 31.19.

2. But the weak Christian is very hard put to it, when he meeteth with difficult passages of Scri­pture, and when he seeth it go with the righteous according to the work of the wicked, and with the wicked according to the work of the righteous, Eccl. 8.14. Though he is not over-turned by such diffi­culties, yet his foot is ready to slip, and he di­gesteth them with much perplexity and trouble.

3. But the seeming unsettled Christian is often overcome by them, and turneth away from Christ, and saith, These are hard sayings, or hard Provi­dences, who can bear them, Joh. 6.60.66. And thus unbelief thence gathereth matter for its in­crease.

XXXI. 1. A Christian indeed is one that can exercise all Gods graces in conjunction, and in their proper places and proportion, without setting one against another, or neglecting one while he is exercising another. He can be humbled without hindering his thankefulness and joy; and he can be thankefull and joyfull without hindering his due humility. His knowledge doth not destroy but quicken his zeal: His wisdom hindereth not, but furthereth his inno­cency. His faith is a help to his repentance, and his repentance to his faith. His love to himself doth not hinder but help his love to others: and his Love to God is the end of both. He can mourn for the sins of the times, and the calamities of the Church, yea for his own sins and imperfections, and yet rejoyce for the mercies which he hath in possession or in hope. He findeth that piety and charity are [Page 82] necessarily conjunct; and every grace and duty is a help to all the rest. Yea he can exercise his Gra­ces methodically, which is the comeliness and beauty of his heart and life. 1 Thess. 5.12, 13, 16, 17, 18, 19, 20, 21. 1 Pet. 2.17.

2. But the weak Christian, though he have every Grace, and his Obedience is universal, yet can he hardly set himself to any duty, but it hindereth him from some other duty, through the narrow­ness and weakness of his mind. When he is hum­bling himself in confession of sin, he can scarce be lively in thankfulness for mercy: When he re­joyceth it hindereth his humiliation. He can hard­ly do one duty without omitting or hindering another. He is either all for joy, or all for sor­row; all for love or all for fear; and cannot well do many things at once, but is apt to separate the Truths and Duties which God hath inseparably conjoyned.

[...]. And for the seeming Christian, he exerciseth no grace in sincerity, nor is he universal in his Obe­dience to God; Though he may have the image of every Grace and Duty.

XXXII. 1. A Christian indeed is more in getting and using his Graces, than in enquiring whether he have them. He is very desirous to be assured that he is sincere; but he is more desirous to be so: And he knoweth that even assurance is got more by the exercise and increase of Grace than by bare enquity whether we have it already; Not that he is a neglecter of self-examination: But he oftener asketh, What shall I do to be saved? than, How shall I know that I shall be saved?

2. But the weak Christian hath more of self, and less of God in his solicitousness: And though he [Page 83] be willing to obey the whole Law of Christ, yet he is much more solicitous to know that he is out of danger, and shall be saved, than to be fully pleasing unto God. And therefore proportionably, he is more in enquiring by what marks he may know that he shall be saved, than by what means he may attain more holyness, and what diligence is necessary to his salvation.

3. But the seeming Christian is most carefull how to prosper in the World, or please his flesh? and next, how he may be sure to escape damnation when he hath done; and least of all how he may be conform to Christ in holyness.

XXXIII. 1. A Christian indeed doth study Duty more than Events: and is more carefull what he shall be towards God, than what he shall have from God in this life. He looketh to his own part, more than unto Gods; as knowing that it is he that is like to sail; but God will never fail of his part. He is much more suspicious of himself than of God. And when any thing goeth amiss, he blameth himself, and not Gods Providence: he knoweth that the hairs of his head are numbred, and that his Father knoweth what he needeth; and that God is infinitely wiser and fitter to di­spose of him than he is to choose for himself: and that God loveth him better than he can love him­self: And therefore he thankfully accepteth that easie, indulgent command; Cast all your care on him, for he careth for you: Take no thought what you shall eat or drink, or wherewith you shall be cloath­ed. Heb. 12.15. & 13.5. Job 1.21, 22. Mat. 10.30. & 6.25, 31, 32. 1 Pet. 5.7.

2. But alas, how guilty is the weak Christian of medling with Gods part of the work. How sin­fully [Page 84] carefull what will become of him, and of his Family and Affairs, and of the Church, as if he were afraid lest God would prove forgetfull, unfaithfull, or insuffici­ent for his work: so imperfect is his Trust in God.

3. And the seeming Christian really trusteth him not at all, for any thing that he can trust himself or the Creature for: He will have two strings to his bow if he can; but it is in man that he pla­ceth his greatest trust for any thing that man can do. Indeed to save his Soul he knoweth none but God is to be trusted, and therefore his life is still preferred before his Soul, and consequently man whom he trusteth most with his life and prosperi­ty, is really trusted before God, however God may have the Name. Jer. 17 5, 7. Psal. 34.8. & 20.7. & 34.22. & 37.3.

XXXIV. 1. A Christian indeed is much more studious of his own duty towards others, than of theirs to him: He is much more fearfull of doing wrong, than of receiving wrong. He is more trou­bled if he say ill of others, than if others speak ill of him. He had farre rather be slandered himself, than slander others; or be censured himself than▪ censure others; or be unjustly hurt himself, than unjustly hurt another; or to be put out of his own possessions or right, than to put another out of his. He is oftner and sharper in judging and repro­ving himself than others: he falleth out with him­self more frequently than with others: and is more troubled with himself than with all the world besides: he taketh himself for his greatest enemy, and knoweth that his danger is most at home; and that if he can escape but from himself, no one in Earth or Hell can undo him. He is more carefull of his duty to his Prince, his Parents, his [Page 85] Pastor, or his Master, than of theirs to him: he is much more unwilling to be disobedient to them in any lawfull thing, or to dishonour them, than to be oppressed or unjustly afflicted or abused by them. And all this is, because he knoweth that sin is worse than present suffering; and that he is not to answer for other mens sins but for his own: nor shall he be condemned for the sins of any but himself: And that many millions are condemned for wronging others, but no one for being wrong­ed by others. 1 Pet. 4 12, 13, 14, 15, 16. Matth. 5.10, 11, 12. 1 Pet. 2.13, 15, 16, 17.

2. And the weak Christian is of the same mind in the main; but with so much imperfection, that he is much more frequent in censuring others, and complaining of their wrongs, and finding fault with them, and aggravating all that is said or done against himself, when he is hardly made so sensible of as great miscarriages in himself; as having much more uncharitableness, partiality, and selfish­ness, than a confirmed Christian hath. There are few things which weakness of Grace doth more ordinarily appear in, than this partiality and selfish­ness, in judging of the faults or duties of others, and of his own. How apt are (not only Hypo­crites, but) weak Christians, to aggravate all that is done against them? and to extenuate or justi­fie all that they do against another? O what a noyse they make of it, if they think that any one hath wronged them? defamed them? disparaged them? or incroached on their right? If God himself be blasphemed or abused, they can more patiently bear it, and make not so great a matter of it. Who heareth of such angry complaints on Gods behalf, as on mens own? Of such passionate [Page 86] invectives, such sharp prosecutions, against those that wrong both God, and mens Souls, as against those that wrong a selfish person; (And usually every man seemeth to wrong him, who keepeth from him any thing which he would have, or saith any thing of him which is displeasing to him.) Go to the Assizes and Courts of Justice; look in­to the Prisons, and enquire whether it be Zeal for God, or for mens selves, which is the Plaintiff and Prosecutor? and whether it be for wronging God or them, that all the stirre is made? Men are rea­dy to say, God is sufficient to right himself: As if he were not the Original and the End of Laws and Government, and Magistrates were not his Officers, to promote obedience to Him in the World.

At this time how universal is mens complaint against their Governors! how common are the cryes of the poor and sufferers, of the greatness of their burdens, miseries and wants. But how few lament the sins against Government, which this Land hath been sadly guilty of? The Pastors complain of the Peoples contempt: The People complain of the Pastors insufficiency and lives: The Master complaineth how hard it is to get good Servants, that will mind their business and profit, as if it were their own: Servants com­plain of their Masters for over-labouring them, or using them too hardly. Landlords say that their Tenants cheat them: And Tenants say, that their Landlords oppress and grind them. But if you were Christians indeed, the commonest and sad­dest complaints would be against your selves: I am not so good a Ruler, so peaceable a Subject, so good a Landlord, so good a Tenant, so good a [Page 87] Master, so good a Servant, as I ought to be Your Rulers sin, your Subjects sin, your Land­lords sin, your Tenants sin, your Masters sin, your Servants sin, shall not be charged upon you in Judgement, nor condemn you, but your own sin. How much more therefore should you fear and feel, and complain of your own, than of theirs.

3. As for the seeming Christian, I have told you already that selfishness is his nature and predominant constitution: And according to self-interest he judg­eth of almost all things: of the faults, and duties of others and himself: And therefore no man seem­eth honest or innocent to him, who displeaseth him, and is against his wordly interest: Cross him about Mine and Thine, and he will beknave the honestest man alive, and call his ancient friend his enemy. But of his dealings with them, he is not so scrupulous, nor so censorious of him­self.

XXXV. 1. A Christian indeed is much taken up in the Government of his Thoughts; and hath them so much ordinarily in obedience, that God and his service, and the matters of his salvation have that precedency in them; and his eye is fix­ed on his end and duty: And his thoughts refuse not to serve him for any work of God to which he calleth them. He suffereth them not to be the in-lets or agents for Pride, or Lust, or Envy, or Voluptuousness, or to contrive iniquity: But if any such sparks from Hell are cast into his thoughts, he presently laboureth to extinguish them: If they intrude, he letteth them not lodge or dwell there. And though he cannot keep out all disorder or vanity, or inordinate delights; yet [Page 88] is it his endeavour, and he leaveth not his heart in any thing to it self.

2. The weak Christian also maketh conscience of his thoughts, and alloweth them not to be the in-lets or servants of any reigning sin: But alas how imperfectly doth he govern them? what a deal of vanity and confusion is in them? how carelesly doth he watch them? how remisly doth he rebuke them, excite them and command them? how oft are they defiled with impurity and un­charitableness? And how little doth he repent of this, or endeavour to reform it? And little ser­viceable are his thoughts, to any high and hea­venly work, in comparison of the confirmed Chri­stian.

3. And the seeming Christian is very little em­ployed about his Thoughts; but leaveth them to be the servants of his pride and worldlyness or sensuality, or some reigning sin. Psal. 10.4. Matth. 15.19. 1 Cor. 3.20. Isa. 55.7. Jer. 4.14. and 6.19.

XXXVI. 1. A Christian indeed is much em­ployed in the Government of his passions: and hath so far mastered them, as that they prevail not to pervert his Judgement, nor to discompose his heart so farre as to interrupt much his com­munion with God, nor to ensnare his heart to any Creature, nor to breed any fixed unchari­tableness or malice in him, nor to cause his tongue to speak things injurious to God or Man, to curse or swear, or rail, or lie: nor yet to cause him to hurt and injure any in his heart. But when passion would be inordinate, either in delights or desires, or anger, or grief, or fear or hope, he flyeth to his helps to suppress and govern them. (Though [Page 89] fear is more out of mans power than the rest, and therefore ordinarily hath less of sin). He knoweth that Christ hath blessed the meek, Matth. 5.5. and bid us learn of him to be meek and lowly, Matth. 11.28, 29. And that a meek and quiet spi­rit is in the sight of God of great price, 1 Pet. 3.4. It is therefore his care and course to give place to wrath, when others are angry, Rom. 12.18, 19. and if it be possible as much as in him lyeth to live peaceably with all men: Yea to follow peace when it flyeth from him, Heb. 12.14. And not when he is reviled to revile again; nor to threaten or re­venge himself on them that injure him: 1 Pet. 2.21, 22, 23, 24. Reason and Charity hold the reins, and passion is kept under: Yea, it is used holily for God; Eph. 4.26. Slow to anger he is in his own cause, and watchfull over his anger even in Gods cause. Prov. 15.18. and 16.32. Eph. 4.31. Col. 3.8.

2. But the weak Christian doth greatly shew his weakness, in his unruly passions, (if he have a temper of body disposed to passion): They are oft rising, and not easily kept under: Yea and too often prevail for such unseemly words, as ma­keth him become a dishonour to his profession. Oft he resolveth, and promiseth and prayeth for help; and yet the next provocation sheweth how little Grace he hath to hold the reins. And his passionate Desires, and Delights, and Love and Sorrows, are oft as unruly as his anger, to the fur­ther weakning of his Soul. They are like Ague fits that leave the health impaired.

3. And the seeming Christian hath much less power over those Passions, which must subserve his carnal minde. For Anger it dependeth much [Page 90] upon the temperature of the body: and if that in­cline him not strongly to it, his credit or com­mon discretion may suppress it: Unless you touch his chiefest carnal interest; and then he will not only be angry but cruel, malicious, and revengefull: But his carnal Love, and Desire and Delight which are placed upon that pleasure, or profit, or ho­nour, which is his Idol, are indeed the reigning passions in him: and his grief, and fear and an­ger are but the servants unto these. Act. 24.26, 27.

XXXVII. 1. A Christian indeed is one that keepeth a constant Government of his Tongue: He knoweth how much duty or sin it will be the in­strument of: According to his ability and oppor­tunity he useth it to the service and honour of his Creator: In speaking of his Excellencies, his Works and Word: inquiring after the knowledge of him and his will: instructing others, and plead­ing for the Truth and wayes of God, and re­buking the impiety and inquities of the world, as his place and calling doth allow him: He bridleth his Tongue from uttering vanity, filthi­ness, ribbaldry, foolish and uncomely talk and jests; from rash and unreverent talk of God, and taking of his Name in vain; from the venting of undigested and uncertain doctrines, which may prove erroneous, and perillous to mens souls: from speaking imprudently, unhandsomly, or un­seasonably about holy things, so as to expose them to contempt and scorn: from lying, censuring others without a warrantable ground and call; from backbiting, slandering, false accusing, railing and reviling, malicious, envyous, injurious speech, which tendeth to extinguish the love of the hearers [Page 91] to those he speaketh of: from proud and boasting speeches of himself, much more from swearing, cursing, and blasphemous speech, and opposition to the Truths and holy wayes of God, or oppro­brious speeches, or derision of his servants. And in the Government of his Tongue, he alwayes be­ginneth with his heart; that he may understand and love the good which he speaketh of, and may hate the evil which his tongue forbeareth; and not hypocritically to force his tongue against or without his heart: His tongue doth not run be­fore his heart, but is ruled by it. Eph. 4.15.31.29. and 5.3.4.6. Psal. 37.30. & 15.2, 3. Prov. 16.13. and 10.20. & 21.23. & 18.21. & 15.2.4. Psal. 34.13. Prov. 25.15, 23. & 28.23. Matth. 12.31, 32, 34.

2. But the weak Christian, though his tongue be sincerely subject to the Laws of God, yet fre­quently miscarryeth, and blemisheth his Soul by the words of his lips; being much ofter than the confirmed Christian overtaken with words of va­nity, medling, folly, imprudence, uncharitableness, wrath, boasting, venting uncertain or erroneous opinions, &c. so that the unruliness of his tongue is the trouble of his heart, if not also of the Family, and all about him.

3. The seeming Christian useth his tongue in the service of his carnal ends, and therefore alloweth it so much unjustice, uncharitableness, falshood, and other sins; as his carnal interest and designs re­quire: But the rest perhaps he may suppress, espe­cially if natural sobriety, good education and pru­dence do assist him: And his tongue is alwayes bet­ter than his heart. Pro. 10.32. & 19.5.9. Ps. 50.20 & 12.3. & 144.8. & 120.2, 3. Prov. 21.6.23.

[Page 92]XXXVIII. 1. The Religious discourse of a con­firmed Christian is most about the greatest and most necessary matters: Heart-work and heaven-work are the usual employment of his Tongue and Thoughts: unprofitable Controversies, and hurt­full wranglings he abhorreth: And profitable Controversies he manageth sparingly, seasonably, charitably, peaceably, and with caution and so­briety, as knowing that the servant of the Lord must not strive, and that strife of words perverteth the hearers, and hindereth edifying. 1 Tim. 6.4, 5, 6. and 4.7, 8. 2 Tim. 2.14, 15, 16, 17, 24, 25. His ordinary discourse is about the Glorious Ex­cellencies, Attributes, Relations, and works of God, and the Mysterie of Redemption, the Per­son, Office, Covenant and Grace of Christ; the renewing, illuminating, sanctifying works of the Holy Ghost; the Mercies of this life, and that to come: the Duty of Man to God as his Creator, Redeemer, and Regenerater: the corruption and deceitfulness of the Heart; the methods of the Tempter; the danger of particular Temptations; and the means of our escape, and of our growth in Grace; and how to be profitable to others; and especially to the Church. And if he be called to open any Truth which others understand not, he doth it not proudly to set up himself as the Master of a Sect, or to draw Disciples after him, nor make divisions about it in the Church; but soberly to the edification of the weak: And though he be ready to defend the Truth against perverse gainsayers in due season, yet doth he not turn his ordinary edifying discourse into Disputes or talk of Controversies; nor hath such a proud pugna­cious Soul, as to assault every one that he thinks [Page 93] erroneous, as a man that taketh himself for the great champion of the truth.

2. But the weak Christian hath a more unfruit­ful wandring tongue: And his religious discourse is most about his opinions or party, or some exter­nal thing: As which is the best preacher, or person, or book: or if he talk of any text of scripture, or doctrine of Religion, it is much of the outside of it; and his discourse is less feeling, lively and experimental: yea many a time he hindereth the more edifying savoury discourse of others, by such religious discourse as is imprudent, imper­tinent, or turneth them away from the heart and life of the matter in hand. But especially his opinions, and distinct manner of worship, are the chief of his discourse,

3. And for the seeming Christian, though he can affectedly force his tongue to talk of any subject in religion, especially that which he thinks will most honour him in the esteem of the hearers; yet when he speaketh according to the inclination of his heart, his discourse is first about his fleshly interest and concernments, and next to that of the meer externals of religion, as controversies, parties, and the severall modes of worship.

XXXIX. 1. A Christian indeed is one that so liveth upon the great sustantial matters of Religion, as yet not willingly to commit the smallest sin, nor to own the smallest falsehood, nor to renounce or be­tray the smallest holy truth or duty, for any price that man can offer him. The works of Repen­tance, Faith and Love are his daily business, which take up his greatest care and diligence. Whatever opinions or controversies are a foot, his work is still the same: whatever changes come, his Reli­gion [Page 94] changeth not: He placeth not the King­dom of God in meats, and drinks, and circum­stances, and ceremonies; either being for them or against them; but in righteousness and peace and joy in the Holy Ghost: and he that in these things ser­veth Christ; as he is acceptable to God, so is he ap­proved by such a Christian as this, however facti­ous persons may revile him. Rom. 14.17, 18, 1, 2, 3, 4, 5, 10. The strong Christian can bear the infirmities of the weak, and not take the course that most pleaseth himself, but that which pleaseth his neigh­bour for his good to edification. Rom. 15.1, 2, 3. The essentials of Religion, Faith, and Love and obe­dience are as Bread and drink, the substance of his food: These he meditateth on, and these he pra­ctiseth, and according to these he esteemeth of others.

But yet no price can seem sufficient to him to buy his innocency: Nor will he willfully sin, and say it is a little one, nor do evil that good may come by it; nor offer to God the sacrifice of disobedient fools, and then say, I knew not that I did evil: For he knoweth that God will rather have obedience than sacrifice, and that disobedience is as the sin of witch­craft: And he that breaketh one of the least commands and teacheth men so, shall be called Least in the King­dom of God: And he that teacheth men to sin by the example of his own practice, can little expect to turn them from sin, by his better instructions and exhortations. He that will deliberately sin in a small matter, doth set but a small price on the fa­vour of God and his salvation. Willfull disobedi­ence is odious to God, how small soever the mat­ter be about which it is committed. Who can expect that he should stick at any sin, when his [Page 95] temptation is great, who will considerately commit the least; especially if he will approve and justifie it. Therefore the sound Christian will rather forsake his riches, his liberty, his reputation, his friends, and his country, than his conscience, and rather lay down libertie, and life it self, than choose to sin against his God; as knowing that never man gained by his sin: Rom. 3.8. Eccl. 5.2. 1 Sam. 15.15, 21, 22, 23. Mat. 5.19. The sin that Saul was rejected for seemed but a little thing; nor the sin that Vzzah was slain for: and the service of God, even his sacrifice and his ark were the pretence for both. The sin of the Beth­shemites, of Achan, of Gebezi, of Ananias and Sa­phira which had grievous punishments, would seem but little things to us. And it is a great aggravation of our sin to be chosen, deliberate, justi­fied and fathered upon God, and to pretend that we do it for his service, for the worshiping of him, or the doing good to others; as if God would own and bless sinful means, or needed a lie to his service or glory: When he hateth all the work­ers of iniquity, Psal. 5.5. and requireth only the sacrifices of righteousness, Psal. 4.5. He abhorreth sacrifice from polluted hands; they are to him as the offering a dog; and he will ask who hath re­quired this at your hand: see Psal. 50.8.4. Isa. 1.9, 10, 11, 12. &c. & 58.1, 2, 3, 4. &c. Jer. 6.19.20. The sacrifice of the wicked is abomination to the Lord, Prov. 15.8. & 21.27. It is not pleasing to him: all that eat thereof shall be polluted, Ho. 9.4. See Isa. 66.1, 2, 3, 4, 5, 6. The preaching, the praying, the sacraments of wilful sinners especially when they choose sin as necessary to his service, are a scorn and mockery put upon the most Holy one; As if your servant should set dung and [Page 96] carrion before you, on your table for your food: such offer Christ vinegar and gall to drink.

2. In all this the weakest Christian that is sincere is of the same mind; saving that in his ordinary course, he useth to place too much of his Religi­on in controversies, and parties, and modes, and ceremonies, (whether being for them or against them,) and allow too great a proportion in his thoughts, and speech, and zeal, and practice; and hindereth the growth of his grace, by living upon less edifying things, and turnning too much from the more substantial nutriment.

3. And the seeming Christians are here of diffe­rent wayes. One sort of them place almost all their Religion in Pharisaical observation of little, external, ceremonial matters; as their washings, and fastings, and tythings, and formalities, and the traditions of the Elders: Or in their several opinions, and wayes, and parties, which they call, Being of the true Church:] As if their sect were all the Church: But living to God in faith and love, and in a Hea­venly conversation, and worshipping him in spirit and truth, they are utterly unacquainted with. The other sort are truly void of these essential parts of Christianity, in the life and power, as well as the former: But yet being secretly resolved, to take up no more of Christianity than will consist with their worldly prosperity and ends, when any sin seemeth necessary to their preferment, or safety in the world, their way is to pretend their high esteem of greater matters, for the swallowing of such a sin as an inconsiderable thing: And then they extol those larger souls that live not upon circum­stantials, but upon the great and common truths and duties, and pitty those men of narrow prin­ciples [Page 97] and spirits, who by unnecessary scrupulosi­ty make sin of that which is no sin, and expose themselves to needless trouble. And they would make themselves and others believe that it is their excellency and wisdom, to be above such trifling scruples: And all is because, they never took God and Heaven for their All, and therefore are resolv­ed never to lose all for the hopes of Heaven; and therefore to do that whatever it be, which their worldly interest shall require, and not to be of any religion that will undo them.

And three great pretences are effectual means in this their deceit. One is because indeed, there are a sort of persons, that tythe mint and cummin, while they pass by the greatest matters of the Law, and that are causelesly scrupulous, and make that to be sin, which indeed is no sin: And when such a scrupulous people are noted by their weakness, and under dishonour among wiser men, the Hypocrite hath a very plausible pretence for his hypocrisie, in seeming only to avoid this ignorant scrupulosity, and taking all for such who judge not his sin to be a thing indifferent.

Another great shelter to the credit and consci­ence of this Hypocrite is, the Charity of the best sincerest Christians; who alwayes judge rigedly of themselves, and gently of others: They would rather die than willfully choose to commit the smallest sin themselves; but if they see another commit it, they judge as favourably of it as the case will bear, and hope that he did it not knowingly, or willfully: For they are bound to hope the best till the worst be evident. This being the upright Chri­stians case, the hypocrite knoweth, that he shall still have a place in the esteem and love of those [Page 98] charitable Christians (whose integrity and mode­ration, maketh their judgements most valuable:) And then for the judgement of God he will venture on it; and for the censures of weaker persons, who themselves are censured by the best for their cen­soriousness, he can easily bear them.

And another covert for the hypocrite in this case is, the different judgements of learned and religious men, who make a controversie of the mat­ter: And what duty or sin is there that is not be­come a controversie? Yea and among men other­wise well esteemed of (except in the essentials of religion.) And if once it be a controversie, whe­ther it be a sin or not, the hypocrite can say, I am of the judgement of such and such good learn­ed men: they are very judicious excellent per­sons; and we must not judge one another in con­troverted cases: though we differ in judgement, we must not differ in affection: And thus because he hath a shelter for his reputation from the censures of men, by the countenance of such as ac­company him in his sin, he is as quiet as if he were secured from the censures of the Almigh­ty.

XL. 1. A Christian indeed is one that highly valueth time: He abhorreth Idleness, and all diversi­ons which would rob him of his Time, and hin­der him from his work: He knoweth how much work he hath to do, and of what unspeakable con­sequence to his soul (if not also to others:) He knoweth that he hath a soul to save or lose, a heaven to win; a hell to scape; a death and judge­ment to prepare for; many a sin to mortifie, and many graces to get and exercise and increase; and many enemies and temptations to overcome; and [Page 99] that he shall never have more time of trial; but what is now undone, must be undone for ever: He knoweth how short, and hasty time is, and also how uncertain; and how short many hun­dred years is to prepare for an everlasting state, if all were spent in greatest diligence: And there­fore he wondereth at those miserable souls, that have time to spare, and wast in those fooleries which they call pastimes; even in stage-plaies, cards and dice, and long and tedious feastings, delights, complements, idleness, and overlong or needless visits, or recreations. He marvelleth at the di­straction, or sottishness of those persons, that can play, and prate, and loyter, and feast away precious hours, as if their poor unprepared souls had nothing to do, while they stand at the very brink of a dreadful eternity; and are so fearfully unready as they are. He taketh that person who would cheat him of his time, by any of these forenamed baites, to be worse to him than a thief that would take his purse from him by the high way. O precious time! how highly doth he value it, when he thinks of his everlast­ing state, and thinks what hast his death is make­ing, and what reckoning he must make for eve­ry moment: what abundance of work hath he for every hour, which he is grieved that he can­not do? He hath a calling to follow, and he hath a heart to search, and watch, and study; and a God to seek and faithfully serve, and many to do good to; and abundance of particular duties to perform, in order to every one of these; But alas time doth make such hast away, that many things are left undone, and he is afraid left death will find him very much behind hand: And there­fore [Page 100] he is up and doing, as one that hath use for every minute; and worketh while it is day, be­cause he knoweth that the night is coming when none can work: Joh. 9.4. Redeeming Time is much of his wisdom and his work: Eph. 5.16. Col. 4.5. He had rather labour in the house of correction, than live the swinish life of idle and voluptuous Gentleman, or Beggers: that live to no higher end than to live, or to please their flesh: or to live as worldlings, that lose all their lives in the service of a perishing world. He knoweth how precious time will be ere long, in the eyes of those that now make light of it, and trifle it away as a contemned thing, as if they had too much.

2. The weak Christian is of the same mind in the main: But when it cometh to particular pra­ctice, he is like a weak or weary traveller, that goeth but slowly, and maketh many a stop: Though his face is still Heaven-wards, he goeth but a lit­tle way in a day: He is too easily tempted to idle, or talk, or feast, or play away an hour un­lawfully, so it be not his ordinary course, and he do it but seldome: He taketh not the loss of an hour for so great a loss as the confirmed Christian doth: He could sooner be perswaded to live (though not an idle and unprofitable; yet) an ea­sier, less-profitable life. The world and the flesh have farr more of his hours, than they ought to have. Though his weakness tell him, that he hath most need of diligence.

3. But the Time of a seeming Christian is most at the service of his fleshly interest: and for that it is principally employed: And for that he can Redeem it, and grudge if it be lost. But as he [Page 101] liveth not to God, so he cannot redeem his time for God. He loseth it even when he seemeth to em­ploy it best: when he is praying, or otherwise worshipping God, and doing that good which feedeth his false hopes, he is not redeeming his time in all this. While he is sleeping in security, and deluding his soul with a few formal words, and an image of Religion, and his time passeth on, and he is hurried away to the dreadful day, and his damnation slumbreth not. 2 Pet. 2.3. Pro. 20.4. Mat. 25.6, 7, 8.

XLI. 1. A Christian indeed is one whose very heart is set upon doing good: As one that is made to be profitable to others, according to his ability and place; even as the Sun is made to shine up­on the world: he could not be content to live idly, or to labour unprofitably, or to get never so much to himself, and live in never so much plen­ty himself, unless he some way contribute to the good of others: Not that he grudgeth at the smallness of his talents, and lowness or obscu­rity of his place; for he knoweth that God may dispose his creatures and talents as he please; and that where much is given, much is required, Mat. 25. Luk. 12.48. & 19.23. But what his Lord hath entrusted him with, he is loth to hide, and willing to improve to his Masters use. He is so far from thinking that God is beholden to him for his good works, that he taketh it for one of his greatest mercies in the world, that God will use him in doing any good. And he would take it for a very great suffering to be deprived of such op­portunities, or turned out of service, or called to less of that kind of duty. If he were a Physiti­an and denied liberty to practice, or a minister and [Page 102] denied liberty to preach, it would far more trou­ble him that he is hindered from doing good, than that he is deprived of any profits, or honours, to himself. He doth not only comfort himself with the foresight of the reward, but in the very do­ing of good he findeth so much pleasure, as make­eth him think it the delightfullest life in the world: And he looketh for most of his receivings from God, in a way of duty, Joh. 5.29. Gal. 6.10. Heb. 13.16. 1 Pet. 3.11.

2. But the weak Christian, though he have the same disposition, is far less profitable in the world: He is more for himself, and less able to do good to others: He wanteth either parts, or prudence, or zeal, or strength: Yea he is oft like the infants and sick persons of a family, that are not help­ful, but troublesome to the rest: They find work for the stronger Christians, to bear their infirmi­ties, and watch them, and support and help them: Indeed as an infant is a comfort to the mo­ther, through the power of her own love, even when she endureth the trouble of its crying and uncleaness; so weak Christians are a comfort to charitable ministers and people; we are glad that they are alive; but sadded often by their distem­pers, Rom. 14.1. & 15.12.

3. The seeming Christian liveth to himself, and all his good works are done but for himself, to keep up his credit, or quiet his guilty conscience, and deceive himself with the false hopes of a re­ward, for that which his falseheartedness maketh to be his sin: If he be a man of learning and good parts, he may be very serviceable to the Church: But the thanks of that is due to God, and little to him; who seeketh himself more than God, [Page 103] or the good of others, in all that he doth. Mat. 25, 24, 25, 26.

XLII. 1. A Christian indeed doth truly love his neighbour as himself: He is not all for his own com­modity: His neighbours profit or good name is as his own: He feeleth himself hurt, when his neighbours is hurt: And if his neighbour prosper, he rejoyceth as if he prospered himself: Though his neighbour be not united to him, in the near­est bonds of Christianity, or Piety, yet he is not disregardfull of the common Vnity of Humanity. Love is the very soul of life, Lev. 19.18. Mat. 19.19. & 22.39. Rom. 13.9. Gal. 5.14. Jam. 2.8. Mark. 10.21. 1 Joh. 4.10.

2. But the Love that is in weaker Christians, though it be sincere, is weak as they are; and mixed with too much selfishness; and with too much sowerness and wrath: Little matters cause diffe­rences and fallings out: When it cometh to MINE, and THINE, and their neighbours cross their interest or commodity, or stand in their way, when they are seeking any preferment or profit to themselves; you shall see too easily by their sowreness and contention, how weak their love is. Mat. 24.12. 1 Tim. 6.10. Luke 22.24.

3. But in the seeming Christian selfishness is so predominant, that he loveth none but for himself, with any considerable love: All his kindness is from self-love; because men love him, or highly value him, or praise him, or have done him some good turn, or may do him good hereafter, or the like. If he hath any love to any for his own worth, yet self-love can turn all that to hatred, [...]f they seem against him, or cross him in his way: For no man that is a Lover of the world, and flesh, [Page 104] and carnall self, can ever be a true friend to any other. For he loveth them but for his own ends; and any cross Interest will shew the falshood of his love. 2 Tim. 3.2, 3, 4. Mat. 5.46.

XLIII. 1. A Christian indeed hath a special Love to all the Godly: such as endeareth his heart unto them: and such as will enable him, to visit them and relieve them in their wants, to his own loss and hazzard, according to his ability and op­portunity. For the image of God is beautifull and honourable in his eyes: He loveth not them so much as God in them; Christ in them; the Holy Spirit in them. He foreseeth the day when he shall meet them in Heaven, and there rejoyce in God with them to Eternity. He loveth their compa­ny and converse; and delighteth in their gracious words and lives: And the converse of ungodly empty men, is a weariness to him (unless in a way of duty, or when he can do them good.) In his eyes a vile person is contemned, but he honoureth them that fear the Lord, Psal. 15.4. Other men grieve his soul with their iniquities, while he is delighted with the appearances of God in his holy ones: even the excellent ones on earth, Psal. 16.3. 2 Pet. 2.7, 8. Yea, the infirmities of Believers de­stroy not his Love; for he hath learned of God himself to difference between their abhorred frail­ties and their predominant Grace; and to love the very Infants in the Family of Christ. Yea, though they wrong him, or quarrel with him, or censure him in their weakness, he can honour their sincerity, and love them still: And if some of them prove scandalous, and some seeming Chri­stians fall away, or fall into the most odious crimes, he loveth Religion never the less; but [Page 105] continueth as high an esteem of piety, and of all that are upright as he had before, 1 Joh. 4.7, 8, 10. Joh. 13.34, 35. 1 Thess. 4.9. 1 Joh. 3.11, 14, 23. Matth. 25.39, 40, &c.

2. The weak Christian sincerely loveth all that bear his Fathers image: But it is with a Love so weak (even when it is most passionate) as will sooner be abated or interrupted by any tempting differences: He is usually quarrelsome and froward with his Brethen; and apter to confine his love to those that are of his own opinion or party: And because God hath taught him to love all that are sincere; the Devil tempteth him to censure them as not sincere, that so he may justifie himself in the abatement of his love. And weak Christians are usually the most censorious, because they have the smallest degree of Love, which covereth faults, and thinketh no evil, and is not suspicious, but ever apt to judge the best, till the worst be evident, 1 Cor. 13.4, 5. It beareth all things, believeth all things (that are credible) hopeth all things, endureth all things, v. 7. But it is no wonder to see chil­dren fall out, even about their childish toyes and trifles: And what the dissentions of the children of the Church have done against themselves in these Kingdoms, I need not, I delight not to re­cord. See 1 Cor. 3.1, 2, 3, 4. And I brethren could not speak unto you, as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able: For ye are yet carnall: for whereas there is among you envying, and strife, and divisions, are you not carnall, and walk as men.

3. The seeming Christian may have some love [Page 106] to reall Christian, even for their goodness sake: But it is a Love subservient to his carnal self-love: And therefore it shall not cost him much: As he hath some Love to Christ, so he may have some Love to Christians; but he hath more to the world and fleshly pleasures: And therefore all his Love to Christ or Christians, will not make him leave his worldly happiness for them. And therefore Christ at the day of Judgement will not enquire after empty barren love, but after that love which visited and relieved suffering Saints. An hypocrite can allow both Christ and Christians such a cheap superficial kind of love, as will cost him little: He will bid them lovingly, Depart in peace, be you warmed and filled, Jam. 2.15, 16, 17. But still the World is most beloved.

XLIV. 1. A Christian indeed doth love his enemies, and forgive those that injure him, and this out of a thankfull sense of that grace which for­gave him a farr greater debt: Not that he think­eth it unlawfull to make use of the Justice of the Government which he is under, for his necessary protection, or for the restraint of mens abuse and violence: Nor is he bound to love the malice or injury, though he must love the man: Nor can he forgive a crime as it is against God or the com­mon good, or against another, though he can forgive an injury or debt, that is his own: Nor is he bound to forgive every debt, though he is bound so farre to forgive every wrong as heartily to desire the good of him that did it. Even Gods Enemies he so farre loveth, as to desire God to convert and pardon them, while he hateth their sin, and hateth them as Gods enemies, and desireth their restraint, Psal. 139.21, 22. & 101.3. & 119.4. & 68.1. [Page 107] & 21.8. But those that hate, and curse, and perse­cute himself, he can unfeignedly love, and bless, and pray for, Matth. 5.43, 44, 45, 46, 47, 48. For he knoweth that else he cannot be a child of God, v. 45. And that to love those that love him is not much praise-worthy, being no more than Hea­thens and wicked men can do: v. 46, 47. He is so deeply sensible of that wondrous love, which so dearly redeemed him, and saved him from Hell, and forgave him a thousandfold worse than the worst that ever was done against himself, that Thankfulness and Imitation, or Conformity to Christ in his great compassions, do overcome his desires of revenge, and make him willing to do good to his most cruel enemies; and pray for them as Christ and Stephen did at their deaths, Luk. 23.34. Acts 7.60. And he knoweth that he is so inconsi­derable a worm, that a wrong done to him as such, is the less considerable: And he knoweth that he daily wrongeth God more than any man can wrong him, and that he can hope for pardon but on condition that he himself forgive, Matth. 6.12, 14, 15. & 18.34, 35. And that he is far more hurtfull to himself, than any other can be to him.

2. And the weakest Christian can truely love an enemy, and forgive a wrong; but he doth it not so easily and so fully as the other. But it is with much striving, and some unwillingness and avers­ness; and there remaineth some grudge or strange­ness upon the minde: He doth not sufficiently forget the wrong which he doth forgive. Indeed his forgiving is very imperfect like himself, Matth. 18.21. Luk. 9.54, 55. not with that freeness and readiness required, Eph. 4.2. With all lowliness [Page 108] and meekness, with long-suffering, forbearing one ano­ther in love, Col. 3.12, 13. Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humbleness of minde, meekness, long-suffer­ing, forbearing one another, and forgiving one ano­ther; even as Christ forgave you, so also do ye, Rom. 12.14, 19. Avenge not your selves, &c.

3. As for the seeming Christian, he can seem to forgive wrongs for the sake of Christ, but if he do it indeed it is for his own sake: As because it is for his honour, or because the person hath hum­bled himself to him, or his commodity requireth it, or he can make use of his love and service for his advantage, or some one hath interposed for reconciliation who must not be denyed, or the like: But to love an enemy indeed, and to love that man (be he never so good) who standeth in the way of his preferment, honour or commodi­ty in the world, he never doth it from his heart, whatever he may seem to doe, Matth. 6.14, 15. & 18.27, 30, 32. The Love of Christ doth not constrain him.

XLV. 1. A Christian indeed is as precise in the Justice of his dealings with men, as in acts of piety to God. For he knoweth that God requi­reth this as strictly at his hands, 1 Thess. 4.6. That no man go beyond, or defraud his Brother in any matter; for the Lord is the avenger of all such, as we also have forewarned and testified. He is one that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart; that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour. If he swear to his own hurt, he changeth not: He putteth not out his money to (unjust or unmercifull) Vsury; [Page 109] nor taketh reward against the innocent, Psal. 15. He obeyeth that, Lev. 19.13. Thou shalt not defraud thy neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night untill the morning. He can say as Samuel, 1 Sam. 12. Whose Oxe or Asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I re­ceived any bribe, to blinde mine eyes therewith, and I will restore it? And they said, Thou hast not de­frauded us, nor oppressed us, neither hast thou taken ought of any mans hand. And if heretofore he was ever guilty of defrauding any, he is willing to his power to make restitution; and saith as Zacheus, Luk. 19.8. If I have taken any thing from any man by false accusation, I restore him four-fold. Though flesh and blood perswade him to the con­trary, and though it leave him in want, he will pay his debts, and make restitution of that which is ill gotten, as being none of his own. He will not sell for as much as he can get, but for as much as it is truly worth: He will not take ad­vantage of the weakness, or ignorance, or necessity of his neighbour: He knoweth that a false ballance is abomination to the Lord; but a just weight is his delight, Prov. 11.1. He is afraid of believing ill reports, and rebuketh the backbiter, Prov. 25.23. He is apt to take part with any man behind his back, who is not notoriously inexcusable; not to justifie any evil; but to shew his charity, and his hatred of evil speaking, especially where it can do no good. He will not believe evil of ano­ther till the evidence do compell him to believe it. If he have wronged any by incautelous words, he readily confesseth his fault to him, and asketh him forgiveness, and is ready to make any just [Page 110] satisfaction for any wrong that he hath done. He borroweth not when he seeth not a great probabi­lity that he is like to pay it: Nor will remain in debt by retaining that which is another mans against his will, without an absolute necessity. Rom. 13.8. Owe no man any thing, but to love one another. For to borrow when he cannot pay is but to steal. Begging is better than borrowing for such, Psal. 37.21. The wicked borroweth and pay­eth not.

2. And the weak Christian maketh conscience of Justice as well as acts of piety, as knowing that God hath no need of our Sacrifices, but loveth to see us do that which is good for humane society, and which we have need of from each other. But yet he hath more selfishness and partiality than the confirmed Christian hath, and therefore is often overcome by temptations to unrighteous things: As to stretch his Conscience for his com­modity, in buying or selling, and concealing the faults of what he selleth, and sometimes over­reaching others: Especially he is ordinarily too censorious of others, and apt to be credulous of evil reports, and to be overbold and forward in speaking ill of men behind their backs, and with­out a call: especially against persons that differ from him in matters of Religion, where he is usually most unjust and apt to go beyond his bounds, Jam. 3.15, 16. Tit. 3.2. Eph. 4.31. 1 Pet. 2.1.

3. The seeming Christian may have a seeming Justice. But really he hath none but what must give place to his fleshly interest; and if his honour and commodity and safety require it, he will not stick to be unjust. And that Justice which want­eth [Page 111] but a strong temptation to overturn it, is al­most as bad as none. If he will not seize on Na­boths Vineyard, nor make himself odious by op­pression or deceit; yet if he can raise or enrich himself by secret consenage, and get so fair a pretence for his injustice, as shall cloak the matter from the fight of men, he seldom sticketh at it. It is an easie matter to make an Achan think that he doth no harm, or a Gebazi think that he wrongeth no man, in taking that which was of­fered and due. Covetousness will not confess its name; but will find some Reasonings to make good all the injustice which it doth, 1 Tim. 6.5. 2 King. 5.19, 20.

XLVI. 1. A Christian indeed is faithfull and laborious in his particular calling, and that not out of a covetous minde; but in obedience to God, and that he may maintain his Family, and be able to do good to others. For God hath said, In the sweat of thy face thou shalt eat thy bread, Gen. 3.19. And six dayes shalt thou labour, Exod. 20.10. And with quietness men must work, and eat their own bread; and if any will not work, neither should he eat, 2 Thess. 3.10, 11, 12. Abraham and Noah and Adam laboured in a constant course of im­ployment. He knoweth that a sanctified calling and labour is a help, and not a hinderance to devotion; and that the body must have work as well as the soul, and that Religion must not be pretended for slothfull idleness, nor against obedi­ence to our Masters will, Prov. 31.

2. The weak Christian is here more easily de­ceived, and made believe that Religion will excuse a man from bodily labour: and under the colour of devotion to live idly. 2 Thess. 3.8. 1 Tim. 5.13. [Page 112] They learn to be idle, wandering about from house to house, and not only idle, but tatlers also and busie-bodies, speaking things which they ought not. Sloth­fulness is a sin much condemned in the Scriptures, Ezek. 16.49. Prov. 24.30. & 18.9. & 21.25. Mat. 25.26. Rom. 12.11.

3. The seeming Christian in his labour is ruled chiefly by his flesh: If he be rich, and it incline him most to sloth, he maketh small conscience of living in idleness, under the pretence of his Gen­tility or wealth: But if the flesh incline him more to Covetousness, he will be laborious enough; but it shall not be to please God by obedience, but to increase his Estate, and enrich himself and his Po­sterity (whatever better reason he pretend.)

XLVII. 1. A Christian indeed is exactly con­scionable in the dutyes of his relation to others in the family and place of his abode: If he be a husband, he is loving and patient and faithfull to his wife: If he be a father, he is carefull of the holy edu­cation of his children: If he be a Master, he is just and mercifull to his servants, and carefull for the saving of their souls. If he be a childe or ser­vant, he is obedient, trusty, diligent and carefull, as well behind his Parents or his Masters back, as before his face. He dare not lie, nor steal, nor deceive, nor neglect his duty, nor speak disho­nourably of his Superiors, though he were sure he could conceal it all. For he knoweth that the fifth Commandement is enforced with a special Promise, Eph. 6.2.5.9. And that a bad Childe, or a bad Servant, a bad Husband or Wife, a bad Parent or Master cannot be a good Christian, Col. 3.18, 19, &c. 4.1. 1 Pet. 2.18.

2. But weak Christians (though sincere) are [Page 113] ordinarily weak in this part of their duty; and apt to yield to temptations, and carry themselves proudly, stubbornly, idly, disobediently, as eye-servants that are good in sight: or to be unmerci­full to inferiours and neglecters of their souls: And to excuse all this from the faults of those that they have to do with, and lay all upon others; as if the fault of husband, wife, parent, master or ser­vant would justifie them in theirs; and passion and partiality would serve for innocency.

3. And the Hypocrite ordinarily sheweth his hy­pocrisies, by being false in his relations to man, while he pretendeth to be pious and obedient unto God. He is a bad master, and a bad servant, when his filthy interest requireth it, and yet thinketh him­self a good Christian for all that. For all men be­ing faulty, it is easie to find a pretence from all men that he doth abuse, to cover the injury of his abuse. Cain, Cham, Eli, Absalom, Judas, &c. are sad examples of this.

XLVIII. 1. A Christian indeed is the best sub­ject, whether his Prince be good or bad: Though by infidel and ungodly Rulers he be oft mistaken for the worst. He obeyeth not his Rulers only for his own ends; but in obedience to God; and not only for fear of punishment, but for conscience sake: He looketh on them in their relations as the Officers of God, and armed with his authority, and therefore obeyeth God in them. He permitteth not dis­honourable thoughts of them in his heart; much less dare he speak dishonourably of them, Exod. 12. Prov. 24.21. 1 Pet. 2.13, 17. Prov. 8.15. Act. 23.4, 5. Eccles. 10▪ 4, 20. He knoweth that every soul must be subject to the higher powers, and not resist; and that there is no power but of God: Whosoever therefore re­sisteth [Page 114] the power, resisteth the ordinance of God; and he that resisteth shall receive to himself damnation, Rom. 13.1, 2, 3, 4, 5, 6. Therefore in all things lawfull he obeyeth them: And though he must not, nor will not obey them against God, yet will he suf­fer patiently when he is wronged by them; and not only forbear resistance by arms or violence, but also all reproachfull words; as knowing that the righting of himself is not so necessary to the pub­lick order and good, as the honour of his Rulers is. Vsurpers may probably charge him to be a Traitor, and seditious and rebellious, because he dare not approve of their Vsurpations: and when several are contending for the Government, and in a litigious Title the Lawyers mislead him, when the controversie is only among them, and belongs to their profession, its possible he may mistake as well as the Lawyers, and take him to have the bet­ter Title that hath the worse: But in Divinity he knoweth there is no controversie whether every soul must be subject to the highest power, so far as he can know it: And that prayers and patience are the Subjects arms; and Religion is so far from being a warrant to resist, that it plainly forbiddeth disobe­dience and resistance: and none are more obliged to submission and quietness than Christians are: The spirit of Christianity is not of this world: Their Kingdom and their Hopes are not of this world: And therefore they contend not for dignities and rule; much less by resisting or rebelling against their lawfull Governours. But they are resolved to obey God, and secure their everlasting portion, and bear all the injuries which they meet with in the way; especially from those whom God hath set over them. There is no Doctrine that ever [Page 115] was received in the world, so far from be friending seditions and rebellion as the Doctrine of Christ; nor any people in the world so loyal as Christians, while Christianity retained its genuine simplicity; till proud, domineering, worldly men for carnal ends pretended themselves to be Christians, and perverted the Doctrine of Christ, to make it warp to their ambitious ends; suffering seemeth not so great a matter to a holy, mortified, heavenly mind, as to tempt him to hazard his salvation to resist it. No man is so likely to be true to Kings, as he that believeth that his salvation lieth on it, by the ordi­nance of God, Rom. 13.3. And Princes that are wise and just do alwaies discern that the best Chri­stians are their best subjects: Though those that are unbelieving and ungodly themselves, have ever hated them as the greatest troublers of the Earth. And it hath ever been the practice of the Enemies of Christ and Godliness, to do all they can to engage the Rulers of the Earth against them; and to per­swade them that the most godly Christians are per­sons of disloyal and unquiet minds; and by vex­ing and persecuting them, they do their worst to make them such as they falsly called them: Even Christ himself was crucified as an enemy to Caesar, and Pilate driven to it by the noise of them that cryed out, that if he let them go, he was not Caesars friend, Joh. 19.12. They first tempted him with the question, whether it were lawfull to give tribute unto Caesar, Matth. 22.17. Luke 20.22. And though they could this way take no hold of him, yet this was the first article of his accusation, Luke 23.2. we have found this fellow perverting the Nation, and forbidding to give tribute to Caesar. And how loyal would those rebellious Jews seem, when they [Page 116] thought it the only way to engage the Roman Power against Christ? Then they cry out, We have no King but Caesar, Joh. 19.15. And this was the common accusation against the Christians both by Jews and Gentiles: The language of the Jews you may hear from Tertullus, Acts 24.5. We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring­leader of the sect of the Nazarens. And at Thessalo­nica, Acts 17.6, 7. the charge against them was, that they turned the world upside down, and did all contrary to the decrees of Caesar. And thus the best Christians have by such been slandered from age to age: because the Devil and his instruments know not how sufficiently to molest them, except they engage the Rulers against them. But yet all this doth not conquer the patience and loyalty of con­firmed Christians. They are wiser than that wise man that Solomon faith, Oppression maketh mad, Eccles. 7.7. If usurpers or malicious lyars shall a thousand times call them rebellious and seditious, it shall not drive them from their due subjection: They can patiently follow their Lord and the an­cient Christians, in the enduring of such slanders, and suffering as enemies to Caesar, so they do but scape the sin, and be not such as malice calleth them. They had rather die as reputed enemies to Government, than to be such indeed. They pre­fer subjection before the reputation of it; For they look not for their reward from Princes, but from God. If they can preserve their innocency, they can bear the defamation of their names; being sa­tisfied in the hopes of the joyfull day of the Judge­ment of Christ, which will fully justifie them, and set all strait. Indeed they know that a state of sub­jection [Page 117] is easier and safer than places of command; and that it is easier to obey than govern. And so far are they from envying mens greatness, and from de­siring dominions, that they pity the tempted, and dangerous, and troublesome state of those in power, and are thankful to God for their quieter and safer station. They heartily pray for Kings, and all that are in Authority; not that by their favour they may rise to places of wealth and honour; but that under them they may live a quiet and peaceable life in all godliness and honesty, 1 Tim. 2.2. Yea, though Infidel Princes hate and persecute them, they con­tinue to pray for them, and to honour their autho­rity, and will not thereby be driven from their du­ty. If God cast their lot under Infidel, ungodly and malicious Governours, they do not run to arms, to save themselves, or save the Gospel, as if God had called them to reform the world, or keep it from the oppression of the higher powers: Nor do they think it a strange intollerable matter for the best men to be lowest, and to be the suffering side; and so fall to fighting that Christ and the Saints may have the rule. For they know that Christs Kingdom is not of this world, Joh. 18.36. (that is, not a visible Monarchy, as his usurping Vicar doth pretend;) and that Christ doth most eminently rule unseen, and disposeth of all the Kingdoms of the world, even where he is hated and resisted: and that the reign of Saints is in their state of glory: and that all Gods graces do sit them more for a suffering life, than for worldly power: Their humility, meekness, patience, self-denyal, contempt of the world, and heavenly mind­edness, are better exercised and promoted in a suf­fering, than a prosperous reigning state, Wher [...] [...] [Page 118] think of the holy blood which hath been shed by Heathen Rome, from Christ and Stephen till the daies of Constantine; and the far greater streams which have been shed by the bloody Papal Rome; where-ever they had power, in Piedmont, Germany, Poland, Hungary, in Belgia, England, and in other Lands; the 30000, or 40000 murdered in a few daies at the Bartholomew Massacre in France; the two hundred thousand murdered in a few weeks in Ireland; they are not so unlike their suffering Bre­thren, as to think that striving for honours and command, is their way to Heaven: When Christ hath foretold them that self-denyal under the Cross, tribulation and persecution, is the common way, Luk. 14.26, 27, 29, 33. Acts 14.22. Joh. 16.33. Rom. 5.3. & 8.35. 2 Tim. 3.12. Mat. 5.10, 11, 12. 2 Thes. 2.6, 7, 10. Mark 10.30. So far are they from fighting against the injuries and cruelties of their Governours, that they account the reproach of Christ to be greater riches than all their treasures, Heb. 11.25, 26. and think they are blessed when they are persecuted, Matth. 5.10. and say with Paul, God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. 6.14. And 2 Cor. 12.19. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake; for when I am weak, then I am strong, Rom. 8.35, 36, 37. Nay in all these things (when persecuted and killed all the day long, and counted as sheep to the slaughter) they are more than Conquerours through Christ; They obtain a nobler conquest than that which is obtained by the sword.

2. But the weak Christian having less patience, [Page 119] and more selfishness and passion, is easilier tempted to break his bounds, and with Peter, to run to his unauthorized sword, when he should submit to suf­fering, Matth. 26.51, 52. And his interest and sufferings cause his passion to have too great a power on his Judgement; so that he is easilier tempted to believe that to be lawfull, which he thinks to be necessary to his own preservation: and to think that the Gospel and the Church are falling, when the power of men is turned against them; and therefore he must with Vzzah, put forth his hand to save the Ark of God from falling. He is more troubled at mens injustice and cruelty, and maketh a wonder of it to find the enemies of Christ and Godliness, to be unreasonably impudent and bloody; as if he expected reason and righteous­ness in the malicious world. His sufferings fill him more with discontent, and desires of revenge from God, Luke 9.54. and his prosperity too much lifts him up, 2 Chron. 32.25. And in the litigious titles of pretenders to supremacy, he is oft too hasty to interess himself in their conten­tions; as if he understood not, that whoever is the conquerour, will count those rebels that were on the other side; and that the enemies of Christ will cast all the odium upon Christianity and piety, when the controversie is only among the States­men and Lawyers, and belongs not to Religion at all.

3. The seeming Christian will seem to excel all others in loyalty and obedience, when it maketh for his carnal ends: He will flatter Rulers for ho­nours and preferment, and alwaies be on the rising side, unless when his pride engageth him in mur­murings and rebellions. He hath a great advantage [Page 120] above true Christians and honest men, to seem the most obedient subject; because he hath a stretching conscience that can do any thing for his safety, or his worldly ends: If he be among Papists, he can be a Papist; if among Protestants, he is a Prote­stant; and if he were among Turks, its like he would rather turn a Mahometan than be undone. No Prince or Power can command him any thing which he cannot yield to, if his wordly interest re­quire it. If there be a Law for worshipping the golden Image, it is the conscionable servants of God, and not the time-servers, that refuse to obey it, Dan. 3. If there be a Law against praying, Dan. 6. it is Daniel and not the ungodly multitude that disobey it. If there be a command against preaching, Acts 4.17, 18. it is the holy Apostles and best Christians that plead the command of God against it, and refuse obedience to it, vers. 20, 29. The self-seeking temporizing hypocrite can do any thing: And yet he obeyeth not while he seemeth to obey. For it is not for the Authority of the Commander that he doth it, but for his own ends. He never truly honoureth his superiours: for he doth not respect them as the Officers of God; nor obey them for his sake with a conscionable obedience. He feareth the Higher Powers as Bears or Tygers that are able to hurt him; or useth their favour, as he useth his horse to do him ser­vice. Were it not for himself, he would little re­gard them. The true Christian honoureth the basest creature, more than the hypocrite and worldling honoureth his King. For he seeth God in all, and useth the smallest things unto his glory: Whereas the worldling debaseth the highest, by the baseness of his esteem, and use, and end; For he [Page 121] knoweth not how to esteem or use the greatest Prince, but for himself or for some worldly ends, 2 Tim. 3.3, 4.

XLIX. 1. A Christian indeed, is a man of cou­rage and fortitude in every cause of God. For he trusteth God, and firmly believeth that he will bear him out. He knoweth his superiours, and hath a charitable respect to all men; but as for any selfish or timerous respect, he hath the least regard to man. For he knoweth that the greatest are but worms; whose breath is in their nostrils; that pass away as shadows and return to dust; and that the most po­tent are impotent when they contend with God; and are unequal matches to strive against their maker: and that it will prove hard for them to kick against the pricks; and that whoever seemeth now to have the day, it is God that will be Con­querour at last. Job 25.6. & 17.14. & 24.20. Psal. 79.31. & 103.16. & 144.4. Act. 9.4, 5, 6. Psal. 144.3, 4, 5. Put not your trust in Princes, nor in the son of man, in whom there is no help: his breath goeth forth; he returneth to his earth: in that very day, his thoughts perish. Happy is he that hath the God of Jacob for his help; whose hope is in the Lord his God, Isa. 45.9. Wo to him that striveth with his maker. He knoweth that it is more irrational to fear man against God, than to fear a flea or a fly against the greatest man. The infinite disproportion between the creature that is against him, and the Creator that is for him, doth resolve him to obey the command of Christ, Luk. 12.4. Be not afraid of them that kill the body, and after that have no more that they can do: but I will forewarn you whom you shall fear: Fear him which after he hath killed hath power to cast [Page 122] into hell: yea I say unto you fear him. Isa. 57.7, 8. Hearken unto me, ye that know righteousness, the people in whose heart is my law: Fear ye not the reproof of man, neither be afraid of their re­vilings: for the moth shall eat them up like a gar­ment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my Salvation from generation to generation. Isa. 50.6, 7, 8, 9. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed: He is neer that justifieth me; who will contend with me: Let us stand together who is mine adversary: let him come neer to me: Behold the Lord God will help me: who is he that shall condemn me; Loe, they all shall wax old as a garment; the moth shall eat them up. Isa. 35.4. & 41.10, 13, 14. & 7.4. Jer. 46.27, 28. Mat. 10.26, 31. Isa. 2.22. Cease ye from man whose breath is in his nostrils; for wherein is he to be accounted of. Jer. 17.5, 8, 9. Cursed be the man that trusteth in man, &c. Blessed is the man that trusteth in the Lord, &c. Alas how terrible is the wrath of God, in comparison of the wrath of man! and how easie an enemy is the cruellest afflicter, in compa­rison of a holy sin revenging God. Therefore the confirmed Christian saith as the three witnesses, Dan. 3.16, 17, 18. We are not carefull to answer thee in this matter: the God whom we serve is able to deliver us — But if not, be it known unto thee O King that we will not serve thy Gods, nor worship the golden image which thou hast set up. Dan. 6.10. When Daniel knew that the Decree was past, [Page 123] he prayed openly in his house, as heretofore, Heb. 11.27. Moses, feared not the wrath of the King, for he endured as seeing him that is invisible, Prov. 28.1. The righteous is bold as a Lion: Act. 4 13. when they saw the boldness of Peter and John they marvelled. 2 Cor. 11.21. Pauls bonds made others bold, Eph. 6.19, 20. Act. 4.29, 31. 1 Joh. 4.18. Perfect love casteth out fear: 1 Pet. 3.14. If ye suf­fer for righteousness sake happy are ye; and be not afraid of their terrour, neither be troubled. Heb. 13.6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

2. But the weak Christian, though he also trust in God, is much more fearful, and easily daunted and discouraged: and ready with Peter to be afraid, if he perceive himself in danger: Matth. 26.69. He is not valiant for the truth, Jer. 9.3. Though he can forsake all (even life it self) for Christ ( Luk. 14.26, 33.) yet is it with a deal of fear and trouble: And Man is a more significant thing to him than to the stronger Christian.

3. But the seeming Christian doth fear man more than God, and will venture upon the displea­sure of God to avoid the displeasure of men that can do him hurt: because he doth not soundly believe the threatnings of the word of God.

L. 1. A Christian indeed is made up of Judgement and Zeal conjunct. His Judgement is not a patron of Lukewarmness, nor his Zeal an enemy to know­ledge: His judgement doth not destroy but increase his Zeal: and his Zeal is not blind nor self-conceit­ed, nor doth run before or without judgement. If he be of the most excellent sort of Christians, he hath so large a knowledge of the mysteries of god­liness, that he seeth the body of sacred truth with [Page 124] its parts and compages or joynts, as it were at once, It is all written deeply and methodically in his un­derstanding: He hath by long use his senses exer­cised to discern both good and evil, Heb. 5.14. He presently discerneth where mistaken men go out of the way, and lose the truth by false suppositions, or by false definitions, or by confounding things that differ. And therefore he pittyeth the conten­tious sects and disputers who raise a dust to blind themselves and others, and make a stir to the trou­ble of the Church, about things which they never understood: And in the sight of that truth which others obscure or contradict, he enjoyeth much content or pleasure in his own mind, though uncapable persons zealously reject it. Therefore he is stedfast, as knowing on what ground he set­eth his foot. And though he be the greatest lover of truth, and would with greatest joy receive any addition to his knowledge, yet ordinarily by er­roneous zealots, he is censured as too stiff and self-conceited and tenacious of his own opinions; be­cause he will not entertain their errours and obey them in their self-conceitedness: For he that know­eth that it is truth which he holdeth, is neither able, nor willing to hold the contrary (unless he im­prison the truth in unrighteousness) But if he be one that hath not attained to such a clear compre­hensive judgement, yet with that measure of judgement which he hath, he doth guide and re­gulate his zeal, and maketh it follow after, while understanding goeth before. He treadeth on sure ground, and knoweth it to be duty indeed which he is zealous for, and sin indeed which he is zea­lous against; and is not put to excuse all his fer­vour and forwardness after with a non putarem, or [Page 125] I had thought it had been otherwise, 1 Cor. 1.5. 2 Cor. 8.7. Col. 3.16. & 4.12.

2. But the weak Christian either hearkeneth too much to carnal wisdom, which suppresseth his zeal, and maketh him too heavy and dull and in­different in many of his duties, and the concern­ments of his soul; permitting the world to take up too much of the vigour of his spirit; Or else he is confident in his mistakes, and verily thinks that he understandeth better than many wiser men, these things which he never understood at all. He chooseth his party by the Zeal that he findeth in them without any judicious tryal of the truth of what they hold and teach: He is very earnest for many a supposed truth and duty, which proveth at last to be no truth or duty at all: And he censureth many a wiser Christian than himself, for many a supposed sin which is no sin, but per­haps a duty. For he is alwayes injudicious, and his heat is greater than his light (or else his light is too flashy without heat:) Peremptorily he doth set down some among the number of the most wise and excellent men, for keeping him company in his mistakes: And he boldly numbreth the best and wisest of his Teachers with the transgressors, for being of a sounder understanding than himself, and doing those duties which he calleth sins: And hence it is that he is a person apt to be mislead, by appearances of Zeal; and the Passions of his Teach­ers prevail more with him than the Evidence of Truth. He that Prayeth and Preacheth most fer­vently is the man that carryeth him away, though none of his Arguments be truly cogent. If he hear any hard name against any opinion or manner of worship, he receiveth that prejudice which turn­eth [Page 126] him more against it, than reason could have done: so the bug-bear name of Heresie, Luthera­nism and Calvinism frightneth many a well-mean­ing Papist both from the Truth and almost from his wits: And the names of Popery, Arminianism, Pre­lacy, Presbyterianism, Independency, &c. do turn away the hearts of many, from things which they never tryed or understood: If a zealous Preacher do but call any opinion or practice Antichristian, or Idolatrous, it is a more effectual terrour than the clearest proof. Big and terrible words do move the passions, while the understanding is abased, or a stranger to the cause; And Passion is much of their Religion. And hence, alas, is much of the cala­mity of the Church: Rom. 14.1, 2, 3, 4, &c. 1 Cor. 3.1, 2, 3, 4. Act. 21.20. Gal. 4.17, 18.

3. But the seeming Christian is only zealous finally for Himself, or zealous about the smaller matters of Religion, as the Pharisees were for their Cere­monies and traditions; or for his own inventions, or some opinions or wayes, in which his honour seemeth to be interessed, and pride is the bellows of his zeal: But as for a holy zeal about the sub­stance and practice of Religion, and that for God as the final cause, he is a stranger to it. He may have a zeal of God, and of, and for the Law and Worship of God as the material cause, but not a true zeal for God as the chief final cause. Rom. 10.2. 2 Sam. 21.2. 2 King. 10.16. Act. 22.3.

LI. A Christian indeed can bear the infirmities of the weak: Though he love not their weakness, yet he pittyeth it because he truly loveth their persons. Christ hath taught him not to break the bruised reed, and to gather the Lambs in his arms, and carry them in his bosome, and gently lead [Page 127] them that are with young, Isa. 40.11. & 42.3. If they have diseases and distempers, he seeketh in tenderness to cure them, and not in wrath to hurt and vex them. He turneth not the Infants or sick persons from the family, because they cry or are unquiet, unclean, infirm and trouble­some: but he exerciseth his love and pitty upon their weaknesses. If they mistake their way, or are ignorant, and peevish and froward in their mistakes, he seeketh not to undoe them, but gently to reduce them. If they censure himself, and call him erroneous, heretical, antichristian, idolatrous, because he concurreth not with them in their mistakes, he beareth it with Love and patience, as he would do the peevish chidings of a child, or the frowardness of the sick. He doth not lose his charity, and set his wit against a Child, and aggravate the crimes, and being reviled revile again; and say, you are Schismaticks, hy­pocrites, obstinate, and fit to be severely dealt with: but he overcometh them with love and pa­tience, which is the conquest of a Saint, and the happiest victory both for himself and them. It is a small matter to him to be judged of man, 1 Cor. 4.3, 4. He is more troubled for the weakness and disease of the consorious, than for his own being wronged by their censures, Phil. 1.16, 17, 18. Rom. 15.1, 2, 3. & 14.2, 3.

2. But the weak Christian is readier to censure others than patiently to bear a censure himself. Either he stormeth against the Censurers as if they did him some unsufferable wrong, (through the over-great esteem of himself and his reputa­tion;) or else to escape the fangs of censure, and keep up his repute with them, he complyeth with [Page 128] the censorious, and overruns his judgement and conscience to be well spoken of, and count­ed a sincere and stedfast man, Gal. 2.12, 13, 14.

3. But the seeming Christian is so proud and selfish, and wanteth Charity and tenderness to the weak, that he is impatient of their provocati­ons; and would cure the diseases of the servants of Christ, by cutting their throats, or ridding the Countrey of them. If a Child do but wrangle with him, he cryeth, Away with him, he is a trou­bler of the World: He taketh more notice of one of their infirmities, than of all their graces: yea he can see nothing but obstinacy and hypocrisie in them, if they do but cross him in his opinions, or reputation, or worldly ends. Selfishness can turn his Hypocrisie into Malignity and cruelty, if once he take them to be against his interest. In­deed his interest can make him patient: He can bear with them that he looketh to gain by: but not with them that seem to be against him. The radical enmity against sincerity that was not mor­tified but covered in his heart will easily be again uncovered, Mark. 6.18, 20, 21, 22. Phil. 1.15, 16. 3 Joh. 9.

LII. 1. A Christian indeed is a great esteemer of the Vnity of the Church, and greatly averse to all Divisions among Believers. As there is in the natu­ral body an abhorring of dismembring or separating any part from the whole; so there is in the mysti­cal body of Christ: The members that have life cannot but feel the smart of any distempering at­tempt: For abscision is destruction: The members die that are separated from the body. And if there be but any obstruction or hinderance of communion, they will be painfull or unusefull. He feeleth in him­self [Page 129] the reason of all those strict commands, and earnest exhortations, 1 Cor. 1.10. Now I beseech you Brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joyn­ed together in the same mind, and in the same judgement, Phil. 2 1, 2, 3, 4. If there be any con­solation in Christ, if any comfort of love, if any fel­lowship of the Spirit, if any bowels and mercies; ful­fill ye my joy, that ye be like minded, having the same Love, being of one accord, of one mind: Let nothing be done through strife or vain glory; but in lowliness of mind, let each esteem other better than themselves. Look not every man on his own things; but every man also on the things of others, Ephes. 1.2, 3, 4, 5, 6, 7. I therefore the prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love; endeavouring to keep the Vnity of the Spirit in the bond of peace. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all: But unto every one of us is given grace according to the measure of the gift of Christ. Read also Ephes. 4.12, 13, 14, 15, 16. 1 Cor. 12. throughout. He looketh at unchari­tableness, and divisions with more abhorrence, than weak Christians do at drunkenness or whore­dom, or such other hainous sin. He feareth such dreadfull warnings, as Acts 20.29, 30. For I know this, that after my departing shall grievous Wolves enter in among you, not sparing the flock: Also of your own selves shall men arise speaking [Page 130] perverse things, to draw away Disciples after them. And he cannot slight such a vehement exhorta­tion, as Rom. 16.17, 18. Now I beseech you Bre­thren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. Therefore he is so far from being a di­vider himself, that when he seeth any one making divisions among Christians, he looketh on him as on one that is flashing and mangling the body of his dearest friend; or as on one that is setting fire on his house, and therefore doth all that he can to quench it: As knowing the confusion and cala­mity to which it tendeth. He is of a Christian, and therefore of a truly Catholick spirit; that is, He maketh not himself a member of a divided Party or a Sect: He regardeth the interest and welfare of the body, the universal Church, above the interest or prosperity of any party whatsoever: And he will do nothing for a party which is injurious to the whole, or to the Christian cause. The very names of Sects and Parties are displeasing to him; And he could wish that there were no name but that of Christians among us; save only the neces­sary names of the criminal, such as that of the Ni­colaitans, Rev. 2.6.15. By which those that are to be avoided by Christians must be known. Chri­stianity is confined to so narrow a compass in the world, that he is unwilling to contract it yet into a narrower. The greatest party of divided Christians, whether it be the Greeks or Papists, is too small a body for him to take for the Catholick (or Uni­versal) Church: He admireth at the blindness [Page 131] and cruelty of faction, that can make men damn all the rest of the Church, for the interest of their proper sect; and take all those as no Christians that are better Christians than themselves. Especially the Papists, who unchurch all the Church of Christ, except their Sect; and make it as necessary to sal­vation to be a subject of the Pope as to be a Chri­stian; and when by their great corruption and abuses of Christianity, they have more need of cha­ritable censures themselves than almost any sort of Christians, yet are they the boldest condemners of all others. The confirmed Christian can difference between the strong and weak, the sound and un­sound members of the Church, without dismem­bring any, and without unwarrantable separations from any. He will worship God in the purest manner he can; and locally joyn with those As­semblies, where all things considered, he may most honour God, and receive most edification; and will not sin for communion with any: He will suffi­ciently difference between a holy orderly Assembly, and a corrupt disordered one; and between an able faithfull Pastor, and an ignorant or worldly hire­ling: And he desireth that the Pastors of the Church may make that due separation by the holy Discipline of Christ, which may prevent the peoples disorderly separation. But for all this, he will not deny his presence upon just occasion to any Chri­stian Congregation that worshipeth God in truth, though with many modal imperfections, so be it they impose no sin upon him as necessary to his communion with them. Nor will he deny the spiritual communion of faith and Love to those that he holdeth not local communion with: He know­eth that all our worship of God is sinfully imper­fect; [Page 132] and that it is a dividing principle to hold, that we may joyn with none that worship God in a faulty manner: for then we must joyn with none on earth: He knoweth that his presence in the worship of God, is no sign of his approbation of all the fail­ings of Pastors or people in their personal or modal imperfections; as long as he joyneth not in a wor­ship so corrupt as to be it self unacceptable to God. While men who are all imperfect and corrupt are the worshippers, the manner of their worship will be such as they, in some degree imperfect and cor­rupt. The solid Christian hath his eye upon all the Churches in the world, in the determining of such questions: He considereth what worship is of­fered to God in the Churches of the several parties of Christians, the Greeks, Armenians, Abassines, Lutherans, &c. as well as what is done in the Country where he liveth: and he considereth whe­ther God disown and reject the worship of almost all the Churches in the world, or not: For he dare no further reject them than God rejecteth them: nor will he voluntarily separate from those Assem­blies where the presence of Christ, in his Spirit and acceptance, yet remaineth. And his fuller acquain­tance with the gracious nature, office and tenderness of Christ, together with greater Love to his Bre­thren, doth cause him in this to judge more gently than young censorious Christians do. And his humble acquaintance with his own infirmities, maketh him the more compassionate to others. If he should think that God would reject all that order not, and word not their prayers aright, he would be afraid of being rejected himself, who is still conscious of greater faultiness in his own prayers, than a meer defect in words and order; even of a great defectiveness in [Page 133] that faith, and desire, and love, and zeal, and re­verence which should be manifested in prayer. Though he be more apprehensive than others of the excellency and necessity of the holiness and spi­rituality of the soul in worship; yet withall he is more judicious and charitable than the pievish and passionate infant Christians, who think that God doth judge as they do, and seeth no grace where they see none; and taketh all to be superstitious or fanatical, that differ from their opinions or manner of worship; or that he is as ready to call every error in the method or the words of prayer, Idolatry or Wilworship, as those are that speak not what they they know, but what they have heard some Teachers whom they reverence say before them. He that dwelleth in Love, doth dwell in God, and God in him, and he that dwelleth in God, is liker to be best acquainted with his mind concerning his chil­dren and his worship, than he that dwelleth in wrath, and pride, and partiality.

2. But the weak Christian (though so far as he hath grace, he is of the same mind, and abhorreth discord and division among the flock of Christ, yet) being more dark, and selfish, and distempered, he is much more prone to unwarrantable separa­tions and divisions than the stronger Christian is. He is narrower fighted, and looketh little further than his own acquaintance, and the Country where he liveth; and mindeth not sufficiently the general state of the Churches through the world, nor un­derstandeth well the interest of Christ and Christia­nity in the earth. His knowledge and experience being small, his charity also is but small; and a little thing tempteth him to condemn another, and aggravate his faults, and think him unworthy [Page 134] of the communion of the Saints. He is much more sensible of the judgement, and affections, and con­cernments of those few with whom he doth con­verse, and that are of his opinion, than of the judgement and practice, and concernments of the universal Church. He knoweth not how to pre­fer the judgements and holiness of some that he think­eth more excellent than the rest, without much un­dervaluing and censuring of all others, that are not of their opinion: He cannot chuse the actual local communion of the best society, without some unjust contempt of others, or separation from them. He hath not so much knowledge as may sufficiently acquaint him with his ignorance; And therefore he is apt to be unreasonably confident of his present apprehensions, and to think verily that all his own conceptions are the certain truth; and to think them ignorant or ungodly, or very weak at least that differ from him. For he hath not throughly and impartially studied all that may be said on the other side. The Authority of his chosen Teacher and sect is greater with him (if he fall into that way) than the Authority of all the most wise and holy persons in the world be­sides. What the Scripture speaketh of the unbe­lieving world, he is apt to apply to all those of the Church of Christ, that are not of his mind and party: And when Christ commandeth us to come out of the world, he is prone to understand it of coming out from the Church into some stricter and narrower society; and is apt with the Papists, to appropriate the name and priviledges of the Church, to his party alone, and to condemn all others. Especially if the Church-Governours be car­nal and self-seeking or otherwise very culpable, and [Page 135] if Discipline be neglected, and if prophaneness be not sufficiently discountenanced, and godliness pro­moted; he thinketh that such a Church is no Church, but a prophane society: God hath taught him by repentance to see the mischief of ungodli­ness; but he yet wanteth that experience which is needfull to make him know the mischiefs of Church-divisions: He had too much experience himself of the evil of prophaneness before his con­version: but he hath not tryed the evil of Schism; and without some sad experience of its fruits, in himself or others, he will hardly know it as it should be known. Because it is the cu­stome of some malignant enemies of godliness, to call the godly Hereticks, Schismaticks, factious Se­ctaries, &c. therefore the very names do come into credit with him; and he thinks there are no such persons in the world, or that there is no danger of any such crimes: Till he be taught by sad expe­rience that the professors of sincerity are in as much danger on that side as on the other; and that the Church (as well as Christ) doth suffer between two thieves, the Prophane and the Dividers. Paul was unjustly called the ring-leader of a Sect, Acts 24.5. and Christianity called a Heresie and a Sect every where spoken against, Acts 28.22. & 24.14. But for all that, Heresie is a fruit of the flesh, Gal. 5.20. and some of them called damnable, 2 Pet. 2.1. and they are the tryal of the Church, to difference the approved members from the chaff, 1 Cor. 11.19. And an obstinate Heretick is to be avoided by true Believers, Titus 3.10. And the Pharisees and Sad­duces are well reputed to be several Sects, Acts 5.17. & 15.5. & 26.5. And dividers and divisions are justly branded in Scripture, as aforesaid: There [Page 136] must be no Schism in the body of Christ, 1 Cor. 12.25. The following of selected Teachers in a way of di­vision from the rest, or opposition to them, doth shew that men are carnal in too great a measure, though it be not in predominancy as in the prophane. 2 Cor. 3.1, 2, 3. And I Brethren could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ: I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet car­nal: For whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul, and ano­ther, I am of Apollo, are ye not carnal? How much more when he that is for Paul doth censure and rail at Cephas and Apollo? He that hath seen the course of men professing godliness in England in this age, may easily and sadly know how prone weak Chri­stians are to unjust separations and divisions, and what are the effects: He that had heard many zealous in prayer, and other duties, and the next year see them turning Quakers, and railing in the open Congregations at the ablest, holiest, self-deny­ing Ministers of Christ, and at their flocks, with a [ Come down thou deceiver, thou hireling, thou wolf; ye are all greedy doggs, &c.] and shall see how yet poor souls run into that reviling and irrational Sect, (to say nothing of all other Sects among us) will no longer doubt whether the weak be in­clinable to Schism, but will rather lament the dangerousness of their station; and know that all is not done when a sinner is converted from an un­godly state. Study the reason of those three texts, Ephes. 4.13, 14, 15, 16. For the edifying the body of Christ, till we all come in the unity of the faith, and [Page 137] of the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lye in wait to deceive; but speaking the truth in Love may grow up into him in all things, which is the Head, even Christ: from whom the whole body fitly joyned together and compacted, by that which every joynt supplyeth, according to the effectual working in the measure of every part, maketh increase of the body, to the Edifying of it self in love. Here you see the children are apt to be carryed into dividing parties. And that they are aptest to be Proud, and that way to miscarry, see 1 Tim. 3.6. Not a novice (or raw young Christian) lest being lifted up with Pride, he fall into the condem­nation of the Devil; And then followeth the effect, Act. 20.30. Also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. I would not have you groundlesly accuse any Christian with a charge of Pride; But I must tell you, that the childish Pride of ap­parel, is a petty business, in comparison of that Pride which many in sordid attire have manifested, who in their ignorance do rage and foam out words of falshood and reproach against Christs Ministers and Servants, as if they were all fools or impious in comparison of them; speaking evil of that which they never understood: The lifting up the Heart above the people of the Lord, in the Pride of supposed Holiness, is incomparably worse, than Pride of Learning, honour, greatness, wit or wealth. Nay it hath oft been to me a matter of wonder to observe how little all those plain and [Page 138] urgent Texts of Scripture, which cry down Divi­sion, do work upon many of the younger Christi­ans, who yet are as quickly toucht as any, with a Text that speaketh against prophaneness and luke­warmness. In a word, they are often of the tem­per of James and John, when they would fain have had Christ have revenged himself on his op­posers by fire from Heaven: They know not what manner of Spirit they are of, Luk. 9.55. They think verily that it is a holy zeal for God, when it is the boiling of passion, pride and selfishness: They feel not the sense of such words as Christs, Joh. 17.20, 21, 22, 23, 24. I pray also for them who shall believe on me, through their word; that they All may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the World may believe that thou hast sent me, &c.

3. And as for the seeming Christians, in this they are of several sorts. When their carnal interest lyeth in complyance with the Major part and stronger side, then no men do more cry up Vnity and Obedience: what a noise do many thousand Papist-Prelates, Jesuites and Fryers, make with these two words throughout the world. Vnity and Obedience (unto them upon their terms) do signifie Principally their worldly greatness, wealth and power. But if the Hypocrite be engaged in point of honour or other carnal interest on the suf­fering side, or be out of hope of any advantage, in the common rode; then no man is so much for se­paration and singularity as he. For he must needs be noted for some body in the world, and this is the chief way that he findeth to accomplish it. And so being lifted up with pride, be falleth into [Page 139] the Condemnation of the Devil, and becomes a fire­brand in the Church.

LIII. 1. A Christian indeed is not only zealous for the Unity and Concord of Believers, but he seek­eth it on the right terms, and in the way, that is fit­est to attain it. Vnity, Peace and Concord are like Piety and Honesty, things so unquestionably good, that there are scarce any men of reason and com­mon sobriety, that ever were heard to oppose them Directly and for themselves: And therefore all that are enemies to them are yet pretenders to them; and oppose them 1. In their causes only, 2. Or covertly and under some other name. Every man would have Vnity, Concord and Peace in his own way and upon his own terms: But if the right terms had been understood and consented to as suffi­cient, the Christian world had not lain so many hundred years in the sin and shame and ruines as it hath done. And the cause of all is, that Christi­ans indeed, that have clear confirmed judgements, and strength of grace, are very few; and for num­ber and strength unable to perswade or overrule the weak, the passionate and the falsehearted worldly hypocritical multitude; who bear down all the counsels and endeavours of the wise.

The judicious faithful Christian knoweth, that there are three degrees or sorts of Christian Com­munion, which have their several terms: 1. The universal-church Communion, which all Christians as such must hold among themselves. 2. Particu­lar Church-communion, which those that are con­joyned for personal Communion in Worship do hold under the same Pastors and among themselves. 3. The extraordinary intimate communion that some Christians hold together, who are bosome [Page 140] friends, or are specially able and fit to be helpful and comfortable to each other.

The last concerneth not our present business: we must hold Church-communion with many that are unfit to be our bosome friends, and that have no eminency of parts or piety, or any strong-per­swading evidence of sincerity. But the terms of Catholick Communion, he knoweth, are such as these. 1. They must be such as were the terms of Church Communion in the dayes of the Apostles. 2. They must be such as are plainly and certainly expressed in the holy Scriptures. 3. And such as the Vniversal Church hath in some ages since been actually agreed in. 4. And those points are likest to be such, which all the differing parties of Chri­stians are agreed in as Necessary to Communion to this day (so we call not those Christians that deny the essentials of Christianity) 5. Every man in the former ages of the Church was admitted to this Catholick Church-communion, who in the Baptismal Vow or Covenant, gave up himself to God, the Father, Son and Holy Ghost; as his Creator, Redeemer and Sanctifier, his Owner, Governour and Father, re­nouncing the flesh, the world and the Devil. And more particularly, as man hath an Vnderstanding, a Will and an executive power, which must all be sanctified to God, so the Creed was the particular Rule for the Credenda or things to be Believed, and the Lords Prayer for the Petenda or things to be Willed, Loved and Desired, and the Ten Com­mandments for the agenda or things to be done: so that to Consent to these Rules particularly, and to all the Holy Scriptures implicitly and generally, was the thing then required to Catholick Commu­nion. The belief of the doctrine being necessary [Page 141] for the sanctifying of the heart and life, the Belief of so much is of Necessity, without which the Heart cannot be sanctified, or devoted in Covenant to God our Creator, Redeemer and Regenerater; and without which we cannot Love God (as re­conciled to us in Christ) above all, and our neigh­bours as our selves. So that, in a word, he that can tell what the Baptismal Vow or Covenant is, can tell what is necessary to that Catholick Church-communion, which belongeth to Christians as Chri­stians, at how great a distance soever they dwell from one another.

And, then for Particular Church-communion, which is local and personal, it is moreover necessary, 1. That each member acknowledge and submit to the same Pastors. 2. That they be guided by them in the convenient circumstances and adjuncts of Worship: For if some persons will not consent or submit to the same Pastors that the body of the Church consenteth and submiteth to, they cannot have communion particularly and locally with that Church, nor are they members of it; no more than they can be members of the same Kingdom that have not the same King: And there being no solemn worship performed but by the Ministry of those Pastors, they cannot joyn in the worship that joyn not with the Minister. And if some members will not consent and submit to the neces­sary determination of the adjuncts or external modes of worship, they cannot joyn in local, par­ticular Church-communion where that Worship is performed: As if the Pastor and the body of the Church will meet in such a place, at such a day and hour, and some members will not meet with them at that place and day and hour, they cannot [Page 142] possibly then have their local personal com­munion. Or if the Pastor will use such a Tran­slation of the Scriptures, or such a Version of the Psalms, or such a Method in Preaching and Prayer, or such Notes or books and other like helps; if any members will not submit, nor hold Communion with the rest, unless that Tran­slation, or Version, or Method of Preaching, or Praying, or Notes or Books be laid aside, he can­not have Communion while he refuseth it. If the Pastor and all the rest will not yield to him, he must joyn with some other Church that he can agree with. And as long as the Catholick Church communion is maintained (which consist­eth in Vnity of the Christian-covenant, or of Chri­stianity, or of Faith, Love and Obedience) the diffe­rence of modes and circumstances between particu­lar Churches must be allowed without any breach of Charity or without disowning one another: And he that cannot be a member of one particular Church, may quietly joyn himself to another with­out condemning that which he dissenteth from, so far as to hinder his Catholick Communion with it; (even as among the Papists, men may be of which Order of Religious persons they best like, as long as they submit to their General Govern­ment.) And here the strong judicious Christian for his part will never be guilty of Church-divisions: For, 1. He will make nothing necessary to Church-communion, which any sober, pious, peaceable minds shall have any just reason to except against, or which may not well be manifested to be for the Edification of the Church: 2. And he will bear with the weak dissenters so far as will stand with the peace and welfare of the Church. 3. And [Page 143] he will particularly give leave to such weak ones as cannot yet hold communion with him, being peaceable, and not promoting heresie, ungodliness or sedition to joyn to another Church where they can hold communion, with peace to their own Consciences: as long as they continue their foresaid Catholick-communion. For the strong know that they must not only [ bear with] but [ bear] the infirmities of the weak, and not to please themselves, but every one of them to please his neighbour for good to edification, For even Christ pleased not himself.— And so they will receive one another, as Christ also received us to the glory of God, not despising the weak, nor rejecting them that God receiveth, Rom. 15.1, 2, 3, 7. & 14.1, 2, 3, 4, 17, 18. And thus you may see how easie a matter it were to unite and reconcile all the Christian World, if the prin­ciples of the judicious confirmed Christian might be received and prevail; and that it is not he that is the cause of the abundance of sin and calamity which divisions have caused, and continued in the Church. But that which now seemeth an impos­sible thing may quickly and easily be accomplish­ed if all were such as he: And that the difficulty of reconciling and uniting Christians, lyeth not first in finding out the terms, but in making men fit to receive and practice the terms from the be­ginning received by the Churches: This is Liri­nensis his Quod semper, ubi (que) & ab omnibus receptum est. (supposing still that the Magistrate be sub­mitted to by every soul, even as he is the keeper of both talles, Rom. 13.1, 2, 3.)

2. But the weak Christian is too easily tempted to be the divider of the Church, by expecting that it be united upon his impossible or unrighteous terms. [Page 144] Sometime he will be Orthodox overmuch, or rather wise in his own conceit, Rom. 12.16. and then none are judged fit for his communion that be not of his opinion, in controverted Doctrinals ( e.g. predestination, the manner of the work of grace, freewill, perseverance, and abundance such:) sometime he will be righteous overmuch, or (to speak more properly) superstitious: And then none are fit for his communion, that Worship not God in that method and manner for circumstantials, which he esteemeth best: And his charity is so weak that it freeth him not from thinking evil, 1 Cor. 13. and so narrow that it covereth not ei­ther many or great infirmities. The more need he hath of the forbearance and charity of others, the less can he bear or forbear others himself. The strong Christian must bear the infirmities of the weak; but the weak Christian can scarce bear with the weak or strong: Nay he is oft too impatient with some of their virtues and duties, as well as with their infirmities. He is of too private a spi­rit, and too insensible of the publick interest of the Church of Christ. And therefore he must have all the World come over to him, and be con­formed to his opinion and party, and unite upon his mistaken narrow terms if they will have Com­munion with him: I mean, it is thus with him when the temptation on that side prevaileth. And sometime he is overcome with the temptation of Domination, to make his judgement the Rule to others: and then he quite overvalueth his own understanding, and will needs be judge of all the controversies in the Church; and taketh it as unsufferable, if wiser and better men do not take him as infallible and in every thing observe his [Page 145] will. And when his brethren give him the reason of their dissent, as his judgement is not clear enough to understand them, so his passion and partiality are too strong to suffer his judgement to do its part. And thus oft-times he is a greater hinde­rance to the Churches Vnity, than the enemies of the Church themselves: For he hath not judge­ment enough to guide him the right way, and yet he hath so much zeal as will not suffer him to keep his errours to himself.

3. And all these distempers that are but in a lower degree in the weak Christian, are predomi­nant in the Hypocrite. The Church shall have no concord or peace if he can hinder it, but what is consistent with his carnal interest, his honour, or wealth, or dignity in the world. The pride and covetousness which rule himself, he would have to make the terms of concord, and to rule all others. It is Hypocrites in the Church that are the greatest cause of discord and divisions; having selfish spirits, principles and ends, and having al­waies a work of their own to do, which suits not well with the work of Christ; and yet Christs work must be subjected to it, and ordered and over­ruled by it. And while they pretend to go to the Scriptures, or to Councils, or Fathers for their reasons, indeed they go first for them to their worldly interest; and then would fain hire or press the Scripture, Church or Fathers to serve their turn, and come in as witnesses on their side. And thus the Church, as well as Christ, is betrayed by the covetous Judas's of his own family: And the servants of the world, the flesh and Devil, that take up the livery of Christ, and usurp the name and honour of Christians, do more effectually hinder the [Page 146] concord and prosperity of the Church, than any open enemies do. And those that are indeed no Christians, do cause Christianity to be reproached: Even as Spies and Traitors that are hired by the enemy to take up arms in the Army which they fight against, that they may betray it by their fraud, and do more harm to it, by raising mutinies, and by false conduct, than a multitude of professed enemies could have done. It is proud, and worldly carnal Hypocrites, that hinder most the concord of Believers.

LIV. 1. A confirmed Christian is of a peaceable spirit. He is not masterly, domineering, turbulent, hurtfull, cruell, seditious, factious, or contentious. He is like ripened fruits, that are mellow and sweet, when the younger, greener fruits are sowre and harsh. He is not wise in his own conceit, Rom. 12.16. and therefore not over urgent in obtruding his conceits on others, nor quarrelsome with all that cannot entertain them; nor will he easily lay mens salvation or damnation, no nor the Churches peace, upon them. He is kindly affectioned to others with brotherly love, yea, loveth his neighbour as himself, Rom. 12.10. & 13 9, 10. And therefore he doth to others as he would they should do to him; and useth them as he would be used by them: And then how far they are like to suffer by him, you may easily judge. For Love worketh no ill to his neighbour, Rom. 13.10. He is above the portion of the worldling, and a contemner of that vanity which carnal men account their felicity; and therefore he preferreth love and quietness before it, and can lose his right when the interest of Love and Peace re­quireth it. He is become as a little child in his conversion, Matth. 18.3. and is low and little in [Page 147] his own eyes, and therefore contendeth not for su­periority or preheminence, either in place or power, or reputation of his learning, wisdom or piety; but in honour preferreth others before himself, Rom. 12.10. He mindeth not high things, but condescend­eth to men of low estate, Rom. 12.16. and there­fore will not contend for estimation or precedency, nor scramble to he highest, though he rise by the ruines of mens bodies and souls. If it be possible, as much as lyeth in him, he will live peaceably with all men, Rom. 12.18. For he is not one that by word or deed will avenge himself; but when the wrath of others is up like a blustring storm, he giveth place to it, he boweth before it, or goeth out of the way, Rom. 12.19. If his enemy hunger, he feed­eth him; if he thirst, he giveth him drink, when oppressors would deprive not only an enemy, but the righteous of their meat and drink: and thus he melteth his hardened enemies, by heaping kind­nesses upon them when they are wrathfull, and proud, and contentious, and do him wrong, or use provoking words against him, he is not overcome of their evil to imitate them, but he overcometh their evil with his good, Rom. 12.20, 21. If God have given him more knowledge and abilities than others, he doth not presently set up himself to be admired for it, nor speak disdainfully and con­temptuously of those that are not of his mind: But he sheweth the eminency of his wisdom, with meekness by the works of a good conversation, and by doing better than the unwiser do, James 3. from verse 1. to 13. He is endued with the wisdom from above, which is first pure, then peaceable, gentle, easie to be entreated, full of mercy and good fruit, with­out partiality (or wavering in persecution, as [Page 148] Dr. Hammond renders it) and without hypocrisie. And thus the fruit of righteousness is sown in peace of them that make peace, Jam. 3.17, 18. As he is taught of God to love his brother, 1 Thes. 4.9. So that same teaching with experience of the effects assureth him, that they that pretend to be wiser and better than others, when they have bitter, envious zeal and strife in their hearts, they vainly glory and lie against the truth. This wisdom descendeth not from above, but is earthly, sensual and devilish. For where envying and strife is, there is confusion and every evil work, James 3.14, 15, 16. (Read but the story of the Jewish Zealots in Josephus, and the heretical Zea­lots in all ages of the Church, and you will per­ceive the truth of this) when such quarrelsome spirits are filling the Church with contentions or vexations about their meats, and drinks, and daies, &c. the Christian indeed understandeth that the Kingdom of God consisteth not of such things as these, but in righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ, is acceptable to God, and approved of (wise and sober) men. Therefore he followeth after things which make for peace, and things wherewith one may edifie another; and will not for meats, &c. de­stroy the work of God, Rom. 14.17, 18, 19, 20. He stayeth not till peace be offered him, or brought home to him, but he followeth peace with all men, as well as holiness, Heb. 12.14. If it fly from him, he pursueth it: if it be denied him, he seeketh it, and will not refuse to stoop to the poorest for it, and to beg it of his inferiours, if it were upon his knees, rather than be denied it, and live an un­peaceable disquiet life, Psal. 34.14. For he be­lieveth, that blessed are the Peace-makers, for they [Page 149] shall be called the children of God, Matth. 5.9.

2. And the weak Christian hath the same spirit, and therefore the love of peace is most predominant in him: But alas he is too easily tempted into Re­ligious passions, discontents, contentious disputa­tions, quarrelsome and opprobrious words; and his judgement lamentably darkened and perverted whenever contentious zeal prevaileth, and passions do perturb the quiet and orderly operations of his soul. He wanteth both the knowledge and the expe­rience and the mellowness of spirit, which riper Christians have attained: He hath a less degree of Charity, and is less acquainted with the mischiefs of unpeaceableness: And therefore it is the common course of young professors, to be easily tempted into unpeaceable waies: and when they have long tryed them (if they prove not Hypocrites) to come off at last upon experience of the evils of them, and so the young Christians conjunct with some hy­pocrites make up the rigorous, fierce, contentious and vexatious party, and the aged riper Christians make up the holy, moderate, healing party, that groan and pray for the Churches peace, and mourn in secret both for the ungodliness and violence which they cannot heal. Yea the difference is much ap­parent in the Books and Sermons which each of them is best pleased with. The ripe experienced Christian loveth those Sermons that kindle Love, and tend to Peace; and love such healing Books as do narrow differences, and tend to reconcile and heal (such as Bishop Halls Peace-maker, and Pax terris, and all his writings; and Bishop Davenants, Bishop Mortons, and Bishop Hall's Pacificatory Epistles to Duraeus, and Mr. Burroughs's Irenicon, Ludov. Crocius, Amyraldus, Junius, Paraeus's, and many [Page 150] other Irenicons written by forein Divines, to say nothing of those that are upon single controver­sies. But the younger sowre uncharitable Chri­stians are better pleased with such Books and Ser­mons as call them aloud to be very zealous for this or that controverted point of Doctrine, or for or against some circumstance of worship or Church discipline, or about some fashions, or customs, or indifferent things, as if the Kingdom of God were in them, Rom. 14.1, 2, 15, 16.

3. But the seeming Christian is either a meer temporizer, that will be of that Religion whatever it be which is most in fashion, or which the higher powers are of, or which will cost him least: Or else he will run into the other extream, and lift up him­self by affected singularities, and by making a bustle and stir in the world about some small and contro­verted point, and careth not to sacrifice the peace and safety of the Church, to the honour of his own opinions. And as small as the Christian Church is, he must be of a smaller society than it, that he may be sure to be amongst the best; while indeed he hath no sincerity at all, but placeth his hopes in being of the right Church or Party, or Opinion: And for his Party or Church, he burneth with a feverish kind of zeal, and is ready to call for fire from Heaven; and to decieve him, the Devil send­eth him some from Hell, to consume those that are not of his mind: Yet doth he bring it as an Angel of light to defend the Truth and Church of Christ: And indeed when the Devil will be the Defender of Truth, or of the Church, or of Peace, or Order, or Piety he doth it with the most burning zeal: You may know him by the means he useth. He de­fendeth the Church by forbidding the people to [Page 151] read the Scriptures in a known tongue, and by imprisoning and burning the soundest and holiest members of it, and abusing the most learned faith­full Pastors, and defendeth the flock by casting out the Shepherds, and such like means; as the mur­ders of the Waldenses, and the Massacres of France and Ireland, and the Spanish Inquisition, and Queen Maries Bonefires, and the Powder-plot; yea and the Munster, and the English rage and phrensies, may give you fuller notice of: He that hath no Holiness, nor Charity to be zealous for, will be zea­lous for his Church, or Sect, or Customs, or Opinions. And then this zeal must be the evidence of his pie­ty: and so the Inquisitors have thought they have religiously served God, by murdering his servants; and it is the badge of their honour to be the Devils hang-men, to execute his malice on the members of Christ; and all this is done in zeal for Religion by irreligious Hypocrites. There is no standing before the malicious zeal of a graceless Pharisee, when it riseth up for his carnal interest, or the honour, and traditions, and customs of his Sect, Luk. 6.7. And they were filled with madness, and com­muned with one another what they might do to Jesus, Luke 4.28. Acts 5.17. & 13.45. John 16.2. Rom. 10 2. Phil. 3.6. Acts 36.10, 11. The zeal of a true Christian consumeth himself with grief to see the madness of the wicked: But the zeal of the Hypocrite consumeth others, that by the light of the fire his Religiousness may be seen: You may see the Christians fervent Love of God, by the fervent flames which he can suffer for his sake: And you may see the fervent Love of the Hypocrite, by the flames which he kindleth for others: By these he cryeth with Jehu, Come and see my zeal for the Lord, 2 King. 10.16. 2 Sam. 21.2.

[Page 152]LV. 1. A Christian indeed is one that most high­ly esteemeth and regardeth the interest of God and mens salvation in the world; and taketh all things else to be inconsiderable in comparison of these. The interest of Great men, and Nobles, and Com­manders; yea and his own in corporal respects, as riches, honour, health and life, he taketh to be things unworthy to be named in competition with the interest of Christ and Souls. The thing that his heart is most set upon in the world, is that God be glorified, and that the world acknowledge him their King, and that his Laws be obeyed, and that darkness, and infidelity, and ungodliness may be cast out; and that pride, and worldliness, and flesh­ly lusts may not hurry the miserable world unto perdition. It is one of the saddest and most amazing thoughts that ever entreth into his heart, to con­sider how much of the world is overwhelmed in ignorance and wickedness, and how great the King­dom of the Devil is in comparison of the Kingdom of Christ: that God should forsake so much of his Creation: that Christianity should not be owned in above the sixth part of the world; and Popish pride and ignorance, with the corruptions of ma­ny other Sects, and the worldly carnal minds of Hypocrites, should rob Christ of so much of this little part, and leave him so small a flock of holy ones, that must possess the Kingdom. His soul con­senteth to the Method of the Lords Prayer, as pre­scribing us the order of our Desires: And in his prayers he seeketh first (in order of estimation and intention) the Hallowing of Gods name, and the coming of his Kingdom, and the doing of his Will on Earth as it is done in Heaven, before his daily bread, or the pardon of his sins, or the deliverance of his [Page 153] own soul from temptations and the evil one. Mark him in his prayers, and you shall find that he is, above other men taken up in earnest petitions for the Conversion of the Heathen and Infidel world, and the undeceiving of Mahometans, Jews and Here­ticks, and the clearing of the Church from those Papal tyrannies, and sopperies and corruptions, which make Christianity hateful or contempti­ble in the eyes of the Heathen and Mahometan world, and hinder their Conversion. No man so much lamenteth the Pride, and Covetousness, and Laziness, and Unfaithfulness of the Pastors of the Church, because of the doleful consequents to the Gospel, and the souls of men; and yet with all possible honor to the sacred office which they thus prophane. No man so heartily lamenteth the contentions and divisions among Christians, and the doleful destru­ction of charity thereby: It grieveth him to see how much selfishness, pride and malice prevaileth with them that should shine as lights in a benighted world, and how obstinate and uncurable they seem to be, against the plainest means, and humblest mo­tions, for the Churches edification and peace, Psal. 120.6, 7. & 122.6. Phil. 2.1, 2, 3, 4. Psal. 119.136. Zeph. 3.18. Ezek. 9.4. Psal. 69.9. Joh. 2.17. He envieth not Kings and Great men their dominions wealth or pleasure; nor is he at all ambitious to participate in their tremendous exaltation: But the thing that his heart is set up­on is, that the Kingdoms of the World may all be­come the Kingdoms of the Lord, Rev. 11.15. and that the Gospel may every where have free course and be glorified, and the Preachers of it be encou­raged, or at least delivered from unreasonable wicked men, 2 Thes. 3.1, 2. Little careth he who is up­permost [Page 154] or conquereth in the world, or who goeth away with the preferments or riches of the earth (supposing that he fail not of his duty to his Rulers) so that it may go well with the affairs of the Gospel, and souls be but helped in the way to Heaven. Let God be honoured, and souls con­verted and edified, and he is satisfied. This is it that maketh the Times good in his account: He thinketh not as the proud and carnal Church of Rome, that the Times are best when the Clergy is richest and greatest in the world, and overtop Princes, and claim the secular power, and live in worldly pomp and pleasures: But when holiness most aboundeth, and the members of Christ are likest to their Head, and when multitudes of sin­cere believers are daily added to the Church; and when the Mercy and Holiness of God shine forth, in the Numbers and Purity of his Saints. It is no Riches or Honour that can be heaped upon himself or any others, that make the Times seem good to him, if Knowledge and Godliness are discountenan­ced and hindered, and the way to Heaven is made more difficult; if Atheism, infidelity, ungodliness, pride and malignity do prevail, and truth and sin­cerity are driven into the dark, and when he that departeth from evil maketh himself a prey, Isa. 59.15. When the godly man ceaseth, and the faith­ful fail from among the children of men, when every man speaketh vanity to his neighbour, and the poor are oppressed, and the needy sigh, and the wicked walk on every side, when the vilest men are exalt­ed, Psal. 12.1, 2, 5, 8. The Times are Good, when the Men are good; and Evil when the Men are evil, be they never so great or prosperous. As Nehemiah when he was Cup bearer to the King [Page 155] himself, yet wept and mourned for the desolations of Jerusalem, Neh. 1.3, 4. & 2.2, 3. Whoever prospereth, the Times are ill when there is a famine of the Word of the Lord, and when the chief of the Priests and people do transgress, and mock Gods messengers, and despise his words, and misuse his Prophets, 2 Chron. 36.14, 16. Amos 8.11, 12. When the Apostles are charged to speak no more in the name of Christ, Act. 4.18. & 5.40. It is a text enough to make one tremble, to think into what a desperate condition the Jews were carryed by a partial selfish zeal, 1 Thes. 2.15, 16. who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are con­trary to all men; forbidding us to speak to the Gentiles that they might be saved; to fill up their sin alway: for the wrath is come upon them to the uttermost. When the interest of themselves and their own Na­tion and Priesthood did so far blind and pervert them, that they durst persecute the Preachers of the Gospel, and forbid them to speak to the people that they may be saved, it was a sign that wrath was come upon them to the uttermost: A Christian indeed had rather be without Jereboams Kingdom, than make Israel to sin, & make the basest of the people Priests, and stretch out his hand against the Prophet of the Lord, 1 King. 12.30, 31. & 13.4. He had rather labour with his hands; as Paul, and live in poverty and rags, so that the Gospel may be powerfully and plentifully preached, and holiness abound, than to live in all the prosperity of the world, with the hinderance of mens salvation. He had rather be a door-keeper in the house of God, than be a Lord in the Kingdom of Satan: He cannot rise by the ruines of the Church, nor feed upon [Page 156] those morsels that are the price of the blood of souls.

2. And the weakest Christian is in all this of the same mind; saving that private and selfish interest is not so fully overcome, nor so easily and resolutely denyed, Luk. 14.26, 33.

3. But here the Hypocrite sheweth the falseness of his heart: His own interest is it that chooseth his Religion; and, that he may not torment himself by being wicked in the open light, he maketh himself believe that whatsoever is most for his own interest, is most pleasing unto God, and most for the good of souls, and the interest of the Gospel; so that the carnal Romish Clergie can perswade their Consci­ences, that all the darkness and superstitions of their Kingdom, and all their Opposition of the light of the Gospel of Christ, do make for the honour of God and the good of souls, because they uphold their tyrannie, wealth and pomp and pleasure. Or if they cannot perswade their Consciences to believe so gross a lye, let Church and Souls speed how they will, they will favour nothing that favoureth not their interest and ends: And the interest of the flesh and spirit, of the world and Christ, are so repugnant, that commonly such worldlings take the serious practice of Godliness, for the most hate­ful thing, and the serious practicers of it, for the most unsufferable persons, Act. 7.57. & 21.36. & 22.22. & 24.5, 6. Joh. 19.15. The enmity of interests, with the enmity of nature, between the Womans and the Serpent seed, will maintain that warfare to the end of the world, in which the Prince of the powers of darkness, shall seem to prevail, (as he did against our Crucified Lord:) but he shall be overcome by his own successes, and the just shall conquer by patience when they seem [Page 157] most conquered. The name and form, and image of Religion, the carnal hypocrite doth not only bear, but favour, and himself accept: But the Life and serious practice he abhorreth, as inconsistent with his worldly interest and ends. For these he can find in his heart, with Ahab to hate and im­prison Micaiah, and preferr his four hundred flat­tering Prophets, 1 King. 22.6, 8, 24, 27. If Lu­ther will touch the Popes Crown and the Fryers Bellies, they will not scruple to Oppose and ruine, both him and all such Preachers in the World, if they were able, John 11.48.50. Acts 5.28.

LVI. 1. A Christian indeed is one whose Holi­ness usually maketh him an eyesore to the ungodly world, and his charity, and peaceableness, and mode­ration maketh him to be censured as not strict enough, by the superstitious and dividing sects of Christians. For seeing the Church hath suffered between these two sorts of opposers, ever since the suffering of Christ himself, it cannot be but the solid Christian offend them both, because he hath that which both dislike. All the ungodly hate him for his holiness, which is cross to their interest and way; and all the Dividers will censure him for that universal charity, and moderation which is against their factious and destroying zeal (descri­bed, Jam. 3.) Even Christ himself was not strict enough (in superstitious observances) for the ceremonious, zealous Pharisees: He trans­gressed (with his Disciples) the tradition of the Elders, in neglecting their observances, who transgressed the commandment of God by their tradition, Matth. 15.2, 3. He was not strict enough in their un­charitable observation of the Sabbath day, Matth. 12.2. John that was eminent for falling, they [Page 158] said, had a Devil: The Son of man came eating and drinking, and they say, Behold a man gluttonous and a wine bibber, a friend of Publicans and sinners: But wisdom is justified of her Children, Mat. 11.18, 19. And the weak Christians, Rom. 14.1, 2, 3. did censure those that durst eat those meats and do those things, which they conceived to be unlawful: They that erre themselves, and make God a Ser­vice which he never appointed, will censure all as lukewarm, or temporizers, or wide conscienced men, that erre not with them, and place not their Religion in such superstitious observances, as Touch not, taste not, handle not, &c. Col. 2.18, 21, 22, 23. And the raw censorious Christians are offended with the Charitable Christian, because he damneth not as many and as readily as they, and shutteth not enow out of the number of believers, and judgeth not rigorously enough of their wayes. In a word, he is taken by one sort to be too strict, and by the other to be too complyant or indifferent in Religion, because he placeth not the Kingdom of God in meats and dayes, and such like circum­stances, but in righteousness, peace and joy in the Holy Ghost, Rom. 14.15, 16, 17. And as Paul withstood Peter to his face, for drawing men to make scruple or conscience of things lawful, Gal. 2.11, 12, 13. so is the sound Christian withstood by the supersti­tious, for not making scruple of lawful things.

2. And the weak Christian is in the same case, so long as he followeth prudent, pious, charitable guides: But if he be taken in the snares of super­stition, he pleaseth the superstitious party, though he displease the World.

3. And whereas the solid Christian will not stir an inch from truth and duty, to escape either the [Page 159] hatred of the wicked, or the bitterest censures of the Sectary or the weak; the Hypocrite must needs have one party on his side: For if both condemn him, and neither applaud him, he loseth his pe­culiar reward, Matth. 6.2, 5. & 23.5, 6, 7, 8.

LVII. 1. The confirmed Christian doth under­stand the necessary of a faithful Ministry, for the safety of the weak, (as well as the conversion of the wicked) and for the preservation of the in­terest of Religion upon earth! And therefore no personal unworthiness of Ministers, nor any calum­nies of enemies; can make him think or speak dishonourably of that sacred office: But he re­verenceth it as instituted by Christ; and though he loaths the sottishness and wickedness of those that run before they are sent, and are utterly insuffici­ent or ungodly, and take it up for a Living or Trade only, as they would a common work, and are Sons of Belial that know not the Lord, and cause the offering of the Lard to be abhorred, 1 Sam. 2.2, 17. Yet no such temptation shall overthrow his reverence to the office, which is the Ordinance of Christ: much less will he be unthankful to those that are able and faithful in their office, and labour instantly for the good of souls, as willing to spend and be spent for their Salvation. When the World abuseth and derideth and injureth them, he is one that honoureth them, both for their work and masters sake, and the experience which he hath had of the blessing of God on their labours to him­self. For he knoweth that the smiting of the Shepheards is but the devils ancient way for the scattering of the flock. Though he knoweth that if the salt have lost its savour, it is good for nothing, neither fit for the land, nor yet for the dung-hill, [Page 160] but men cast it out, and it's trodden under foot: (he that hath ears to hear, let him hear) Luk. 14.34, 35. Mat. 5.13, 14. Yet he also knoweth, that he that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward, Matth. 10.41, 42. And that he that receiveth them, receiveth Christ, and he that despiseth them, that are sent by, him, despiseth him, Luk. 10.16. He therefore readily obeyeth those commands, Heb. 13.17. Obey them that have the rule over you, and submit your selves; for they watch for your souls as those that must give account: 1 Thes. 5.12, 13. We beseech you brethren to know them which labour among you, and are over you in the Lord and admonish you: and to esteem them very highly in Love for their work sake, and be at peace among your selves. 1 Tim. 5.17. Let the Elders that rule well be counted worthy of dou­ble honour: especially they who labour in the Word and Doctrine.

2. But though the weak Christian be of the same mind so far as he is sanctified, yet is he much more easily tempted into a wrangling censorious­ness against his Teachers, though they be never so able and holy men: and by seducers may be drawn to oppose them or speak contemptuously of them, as the Galathians did of Paul, and some of the Corinthians; accounting him as their Enemy for telling them the truth, when lately they would have pluckt out their eyes to do him good, Gal. 4.15, 16.

3. But the Hypocrite is most easily engaged against them; either when they grate upon the guilt of his bosome sin, or open his hypocrisie, or plainly cross him in his carnal interest, or else when his Pride hath conquered his Sobriety, and [Page 161] engaged him in some Sect or erroneous way, which his Teachers are against, and would reduce him from, Joh. 6.66. Mark 5.27. 2 Chron. 25.16.

LVIII. 1. A Christian indeed is one that hath stored up such manifold experience of the fulfilling of Gods promises, and the bearing of prayers, and of the goodness of his holy waies, as will greatly fortifie him against all temptations to Infidelity, Apostasie or Di­strust. No one hath stronger temptations usually than he; and no one is so well furnished with weapons to resist them. The arguments of most others are fetcht out of their Books only; but he hath more­over a life of experiences to confirm his faith; and so hath the witness in himself. He hath tryed and found that in God, in holiness, in faith, in prayer, which will never suffer him to forsake them. Yea it is like that he hath upon record some such won­ders in the answer of prayers, as might do much to silence an Infidel himself. I am sure many Chri­stians have had such strange appearances of the ex­traordinary hand of God, that hath done much to destroy the remnants of their own unbelief, Psal. 66.16.

2. But the Experiences of the younger, weaker Christians, are much shorter, and less serviceable to their faith: And they have not judgement enough to understand and make use of the dealings of God; but are ready to plead his providences un­to evil ends and consequences; and to take their own passionate imaginations for the workings of the Spirit: It is ordinary with them to say, [This or that was set upon my heart, or spoken to me] as if it had been some divine inspiration, when it was nothing but the troubled workings of a weak distempered brain: and it is their own fantasie [Page 162] and heart that saith that to them, which they think the Spirit of God within them said, Heb. 5.11, 12, 13. 2 Thes. 2.21. John 4.1. 1 Tim. 4.1. 1 Cor. 12.10. Jer. 23.28.27.32. & 29.8.

3. And the Hypocrite wanteth those establishing Experiments, of the power of the Gospel, and the hear­ing of prayers, and fulfilling of promises, and com­munion with Christ in the spirit: And therefore he is the more open to the power of temptations, and a subtil disputer will easilier corrupt him, and carry him away to flat Apostasie: For he wanteth the Root and Witness in himself, Mat. 13.21, 22 1 John 5.10. Heb. 6.6, 7, 8. Luk. 8.13.

LIX. 1. A Christian indeed is one that highly valueth sanctified affections and passions, that all he doth may be done as lively as possibly he can: And also holy abilities for expression. But he much more valueth the three great essential constant parts of the new creature within him; that is, 1. A high esti­mation of God, and Christ, and Heaven, and Holi­ness in his understanding; above all that can be set in any competition. 2. A resolved choice and adhesion of the Will, by which he preferreth God, and Christ, and Heaven, and Holiness above all that can be set against them, and is fixedly resolved here to place his happiness and his hopes. 3. The main drift and endeavours of his Life, in which he seeketh first the Kingdom of God and his Righteousness, Mat. 6.33.9.20.21. In these three (his Highest estimation, his Resolved choice and complacencies, and his Chief endeavours) he taketh his standing constant evi­dences of his sincerity to consist: And by these he tryeth himself as to his state; and not by the pas­sionate feelings or affections of his heart; nor by his memory or gifts or orderly thinking of expression. [Page 163] And it is these Rational operations of his Soul in which he knoweth that Holiness doth principally consist; and therefore he most laboureth to be strong in these. 1. To ground his Judgement well; 2. And to resolve to fix his Will; 3. And to order his Conversation aright, Psal. 50.23. Yet highly valuing sensible Affections and gifts of utterance, but in subserviency to those which are the vital acts, 1 Cor. 13. Rom. 7.18, 19, &c. & 6.16, 22. Rom. 8.13. Jam. 2. Col. 1.9. & 3.16.

2. But the weak Christian usually placeth most of his religion in the more affectionate and expressive part. He striveth more with his heart for passionate apprehensions, than for complacency and fixed reso­lution: He is often in doubt of his sincerity, when he wanteth the feeling affectionate workings which he desireth, &c. thinketh he hath no more grace, than that he hath sensibility of expressive gifts. And so as he buildeth his comfort upon these unconstant signs, his comforts are accordingly unconstant: sometime he thinketh he hath grace, when his body or other advantages do help the excitation of his lively af­fections. And when the dulness of his body or other impediments hinder this, he questioneth his grace again, because he understandeth not aright the na­ture and chiefest acts of grace.

3. The Hypocrite hath neither the Rational, nor the Passionate part in Sincerity: But he may go much further in the latter than in the former: A quick and passionate nature, though unsanctified, may be brought to shed more tears, and express more fervour, than many a holy person can. Espe­cially upon the excitation of some quickning Ser­mon, or some sharp affliction, or great conviction, or at the approach of death. Few of the most holy [Page 164] persons can constantly retain so lively, fervent, pas­sionate repentings, and desires and resolutions to amend, as some carnal persons have in sickness. The power of fear alone doth make them more earnest, that Love maketh many a gracious soul. But when the fear is over, they are the same again. How oft have I heard a sick man most vehemently profess his resolutions for a holy life, which all have come to nothing afterwards? How oft have I heard a com­mon drunkard with tears cry out against himself for his sin, and yet go on in it? And how many gra­cious persons have I known, whose judgements and wills have been groundedly resolved for God and ho­liness, and their lives have been holy, fruitfull and obedient, who yet could not shed a tear for sin, nor feel any very great sorrows or joys? If you judge of a man by his earnestness in some good moods, and not by the constant tenor of his life, you will think many an Hypocrite to be better than most Saints. Who would have thought that had seen him only in that fit, but that Saul had been a penitent man, when he lift up his voice and wept, and said to Da­vid, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil, 1 Sam. 24.16, 17, 18, 19, 20, 21. A smaller matter will raise some sudden passions, than will re­new the soul, and give the preheminence to God, and Holiness, and Heaven, in the Judgement Will and Conversation, Hos. 6.4. & 13.3. Isa. 58.2. Mat. 13.20.

LX. 1. A Christian indeed confirmed in Grace, is one that maketh it the business of his life to prepare for death; and delayeth not his serious thoughts of it, and preparations for it till it surprize him; and therefore when it cometh it findeth him prepared, [Page 165] and he gladly entertaineth it as the messenger of his Father, to call him to his everlasting home. It is not a strange unexpected thing to him, to hear he must die: He died daily in his daily sufferings, and mortified contempt of worldly things, and in his daily expectation of his change. He wondereth to see men at a dying time, surprized with astonish­ment and terrour, who jovially or carelesly neg­lected it before; as if they had never known till then that they must die? Or as if a few years time were reason enough for so great a difference: For that which he certainly knoweth will be, he look­eth at as if it were even at hand; and his prepara­tion for it is more serious in his health than other mens is on their death-bed. He useth more care­fully to bethink himself, what graces he shall need at a dying time, and in what case he shall then wish his soul to be; and accordingly he laboureth in his provisions now; even as if it were to be tomorrow. He verily believeth that it is incompa­rably better for him to be with Christ, than to abide on earth, and therefore (though Death of it self be an enemy, and terrible to nature) yet being the only passage into happiness, he gladly entertaineth it. Though he have not himself any clear and sa­tisfactory apprehensions of the place and state of the happiness of departed souls, yet it quieteth him to know that they shall be with Christ, and that Christ knoweth all, and prepareth and secureth for him that promised Rest, Joh. 12.26. 2 Cor. 5.1, 7, 8. Phil. 1.21, 23. Luke 23.43. Though he is not free from all the natural fears of death, yet his be­lief and hope of endless happiness doth abate those fears by the joyfull expectation of the gain which followeth. (See my Book called The last enemy; and [Page 166] the last work of a Believer, and that of self-denial, against the fears of death.)

But especially he loveth and longeth for the coming of Christ to judgement: as knowing that then the Marriage-day of the Lamb is come, and then the desires and hopes of all Believers shall be satisfied: Then shall the Righteous shine as Stars in the King­dom of their Father; and the hand of violence shall not reach them. Every enemy then is overcome, and all the Redeemers work is consummated, and the Kingdom delivered up unto the Father. Then shall the ungodly and the unmercifull be confound­ed, and the righteous filled with overlasting joy, when their Lord shall throughly plead their cause, and justifie them against the accusations of Satan, and all the lies of his malicious instruments. O bles­sed, glorious, joyfull day, when Christ shall come with thousands of his Angels, to execute ven­geance on the ungodly world, and to be glorified in his Saints, and admired in all them that now be­lieve, 2 Thes. 1.8, 9, 10 When the patient fol­lowers of the Lamb shall behold him in glory whom they have believed in, and shall see that they did not pray, or hope, or wait in vain! When Christ himself and his sacred truth, shall be justi­fied and glorified in the presence of the world, and his enemies mouths for ever stopped: When he shall convince all that are ungodly of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Jude 14, 15. Where then is the mouth that pleadeth the cause of infidelity and impiety? and reproached the serious holiness of Believers? and made a jest of the Judgements of the Lord? Then what terrours, and confusion, [Page 167] and shame, what fruitless repentings will seize up­on that man, that set himself against the holy ones of the Lord, and knew not the day of his visita­tion, and imbraced the image and form of godli­ness, while he abhorred the power. The Joys which will then possess the hearts of the Justified, will be such as now no heart can comprehend. When Love shall come to be glorified in the highest expression, to those that lately were so low; when all their doubts, and fears, and sorrows, shall be turned into full contenting sight, and all tears shall be wiped away, and all reproaches turned into glory, and every enemy overcome, and sin destroy­ed, and holiness perfected, and our vile bodies changed, and made like the glorious body of Christ, Phil. 3.20, 21. Col. 3.3, 4. Then will the Love and work of our Redemption be fully understood: And then a Saint will be a Saint indeed; when with Christ they shall judge the Angels and the world, 1 Cor. 6.2, 3. and shall hear from Christ, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25.34. Enter ye into the joy of your Lord, Mat. 25.21. Then every knee shall bow to Christ, and every tongue shall con­fess that he is Lord, to the glory of God the Father, Phil. 2.9, 10, 11. Then sin will fully appear in its malignity, and holiness in its luster unto all: The proud will then be abased, and the mouths of all the wicked stopped; when they shall see to their confusion the Glory of that Christ whom they de­spised, and of those holy ones whom they made their scorn: In vain will they then knock when the door is shut, and cry, Lord, Lord, open unto us, Mat. 25.10, 11, 12. And in vain will they then wish, O that we had known the day of our visitation, that we might have died the death of the righteous, [Page 168] and our latter end might have been as his, Numb. 23.10. Rom. 3.19. Job 5.16. Psal. 107.42. & 31.23▪ & 13.6, 8.

The day of Death is to true Believers a day of Happiness and Joy: But it is much easier for them to think with joy on the coming of Christ, and the day of Judgement, because it is a day of fuller joy, and soul and body shall be conjoyned in the blessed­ness; and there is nothing in it to be so great a stop to our desires, as Death is, which naturally is an enemy. God hath put a love of life, and fear of death into the nature of every sensible creature, as necessary for the preservation of themselves and others, and the orderly Government of the world: But what is there in the blessed day of Judgement, which a Justified child of God should be averse to. O if he were but sure that this would be the day, or week, or year of the coming of his Lord, how glad would the confirmed Christian be? and with what longings would he be looking up, to see that most desired sight.

2. And the weak Christian is so far of the same mind, that he had rather come to God by Death and Judgement, than not at all: (except when temptations make him fear that he shall be con­demned.) He hath fixedly made choice of that Fe­licity, which till then he cannot attain. He would not take all the pleasures of this world, for his hopes of the happiness of that day: But yet he thinketh not of it with so strong a faith, and great consolation, nor with such boldness and desire, as the confirmed Christian doth: but either with much more dull security, or more perplexity and fear. His thoughts of God and of the world to come, are much more dark and doubtfull; and his fears [Page 169] of that day are usually so great as make his desires and joys scarce felt: Only he thinketh not of it with that contempt or stupidity as the Infidel or harden­ed sinner; nor with the terrours of those that have no God, no Christ, no hope: (except when tempta­tion bringeth him near to the borders of despair.) His death indeed is unspeakably safer than the death of the ungodly; and the joys which he is entring into will quickly end the terrour; but yet he hath no great comfort of the present; but only so much trust in Christ, as keepeth his heart from sinking into despair.

3. But to the Hypocrite or seeming Christian, Death and Judgement are the most unwelcome daies, and the thoughts of them the most unwelcome thoughts: He would take any tolerable life on earth, at any time, for all his hopes of Heaven; and that not only through the doubts of his own sincerity (which may sometime be the case of a tempted Christian) but through the unsoundness of his belief of the life to come, or the utter unsuitableness of his soul to such a blessedness; which maketh him look at it as less desirable to him, than a life of fleshly pleasures here. All that he doth for Heaven is upon meer necessity, because he knoweth that Die he must, and he had rather be in Heaven than in Hell, though he had rather be in prosperity on earth than either: And as he taketh Heaven but as a reserve or second good, so he seeketh it with reserves, and in the second place: And having no better preparations for Death and Judgement, no marvel if they be his greatest terrour. He may possibly by his self-deceit have some abate­ment of his fears, and he may by Pride and Wit seem very valiant and comfortable at his death, to hide his fear and pusillanimity from the world. But [Page 170] the [...] of all his misery is, that he sought not first the Kingdom of God and his Righteousness, and laid not up a treasure in Heaven, but upon earth, and loved this world above God, & above the world to come, and so his heart is not set on Heaven, nor his af­fections on the things above; and therefore he hath not that Love to God, to Christ, to Saints, to perfect Holiness, which should make that world most de­sirable in his eyes, and make him think unfeigned­ly that it is best for him to depart and live with Christ for ever. Having not the Divine Nature, nor having lived the Divine Life in walking with God, his complacency and desires are carnal according to the nature which he hath. And this is the true cause, (and not only his doubts of his own sincerity) of his unwillingness to die, or to see the day of Christs appearance, Matth. 6.33.19.20, 21. 1 Joh. 2.15. Col. 3.1, 2, 3, 4. Rom. 8.5, 6, 7, 8. 1 Cor. 2.13, 14. 2 Pet. 1.4.

And thus I have shewed you from the Word of God, and the Nature of Christianity, the true Cha­racters of the confirmed Christian, and of the weak Christian, and of the seeming Christian.

The Vses for which I have drawn up these Cha­racters, and which the Reader is to make of them, are these.

I. Here the weak Christian and the Hypocrite may see what manner of persons they ought to be. Not only how unsafe it is to remain in a state of Hypocrisie, but also how uncomfortable, and unser­viceable, and troublesome it is, to remain in a state of weakness and diseasedness; what a folly (and in­deed a sign of Hypocrisie) is it to think, If I had but [Page 171] grace enough to save me, I would desire no more, or I would be well content. Are you content if you have but Life here, to difference you from the dead? If you were continually Infants, that must be fed, and carried, and made clean by others, or if you had a continual Gout, or Stone, or Leprosie, and lived in continual want and misery, you would think that Life alone is not enough: and that non vivere tantum sed valere vita est: that Life is un­comfortable, when we have nothing but Life, and all the delights of life are gone. He that lyeth in continual pain and want, is weary of his life, if he cannot separate it from those calamities. He that knoweth how necessary strength is, as well as life, to do any considerable service for God, and how many pains attend the diseases and infirmities of the weak, and what great dishonour cometh to Christ and Religion, by the faults and childishness of many that shall be pardoned and saved, would certainly bestir him with all possible care to get out of this sick or infant state.

II. By this you may see who are the strong Christians, and who are the weak: It is not alwaies the man of Learning and free expressions, that can speak longest and wiseliest of holy things, that is the strong confirmed Christian: But he that most excelleth in the Love of God and man, and in a heavenly mind and holy life. Nor is it he that is unlearned, or of a weak memory, or slow expres­sion, that is the weakest Christian: But he that hath least Love to God and man, and the most Love to his carnal self, and to the world, and the strongest corruptions, and the weakest grace. Many a poor day-labourer or woman, that can scarce speak sense, is a stronger Christian (as being stronger in Faith, [Page 172] and Love, and Patience, and Humility, and Mortifi­cation, and Self-denial) than many great Preachers and Doctors of the Church.

III. You see here what kind of men they be that we call the Godly; and what that Godliness is which we plead for, against the malicious Serpen­tine Generation. The lyars would make men be­lieve, that by Godliness we mean a few affected strains, or hypocritical shews, or heartless lip-ser­vice, or singular opinions, or needless scrupulosity, or ignorant zeal; yea a schism, or faction, or sedi­tion, or rebellion, or what the Devil please to say. If these sixty Characters describe any such thing, then I will not deny, that in the way that such men call heresie, faction, schism, singularity, so wor­ship we the God of our Fathers: But if not, the Lord rebuke thee Satan, and hasten the day when the lying lips shall be put to silence, Psal. 131.18. & 120.2. & 109.2. Prov. 12.19, 22. & 10.18.

IV. By this also you may see how unexcusible the enemies of Christianity and Godliness are, and for what it is that they hate and injure it. Is there any thing in all this Character of a Christian, that deserveth the suspicion or hatred of the world? what harm is there in it? or what will it do against them? I may say to them of his servants as Christ did of himself, Joh. 10.32. Many good works have I shewed you from my Father: for which of these works do ye stone me? Many heavenly graces are in the sanctified Believer: For which of these do you hate and injure him? I know that Goodness is so far in credit with humane nature, that you will answer as the Jews did, v. 33. For a good work we stone thee not, but for blasphemy: We hate them not for Godliness, but for Hypocrisie and Sin. But if [Page 173] it be so indeed, 1. Speak not against Godliness it self, nor against the strictest performance of our du­ty. 2. Yea plead for Godliness, and countenance and promote it, while you speak against Hypocri­sie and Sin. 3. And chuse out the Hypocrite whose Character is here truly set before you; and let him be the object of your enmity and distaste: Let it fall on those that are worldlings and time-servers, and will stretch their consciences to their carnal in­terest, and can do any thing to save their skin; and being false to Christ, can hardly be true to any of their superiours, but only in subordination to them­selves. As it is said of Constantius, that he com­manded that all his servants should be turned out of their places that would not renounce Christia­nity: And when he had thereby tryed them, he turned out all the Apostates, (and kept in the sin­cere) and told them; They could not be true to him, that were not true to their God and Saviour. 4. And see that you be not Hypocrites your selves. You profess your selves Christians: and what is it to be a Christian indeed, you may here perceive. If any that fall under the character of Hypocrites (or worse) shall vilifie or hate the sincere Christians as Hypocrites, what a horrid aggravation of their Hy­pocrisie will it be?

Indeed it is the best and strongest Christians that have most of the hatred both of the Vnbelieving and the Hypocritical world. And for my own part I must confess, that the very observation of the uni­versal implacable enmity, which is undeniably seen throughout the world, between the womans and the serpents seed (being such as is not found among any other sorts of men on other occasions) doth not a little confirm my belief of the holy [Page 174] Scriptures, and seemeth to be an argument not well to be answered by any enemy of the Christian cause. That it should begin between the two first Brothers that ever were born into the world, and stop in nothing lower than shedding the righteous blood of Abel for no other cause, but because the works of Cain were evil, and his Brothers righte­ous, 1 Joh. 3.12, 13. And that it should go down to the Prophets, and Christ, and the Apostles, and Primitive Saints, and continue to this day through­out the earth: and that the profession of the same Religion doth not alter it, but rather enrage the enmity of Hypocrites against all that are serious and sincere in the Religion which they themselves profess: These are things that no good account can be given of, save only from the predictions and verities of the word of God.

V. Also you may hence perceive, how exceed­ingly injurious Hypocrites and scandalous Christians are, to the Name of Christ, and Cause of Christia­nity and Godliness in the world. The blind ma­licious enemies of Faith and Godliness, instead of judging of them by the sacred Rule, do look only to the Professors, and think of Religion as they think of them. If they see the Professors of Christianity to be covetous, proud, usurpers, time-servers, self-exalters, cruel, schismatical, rebellious; they pre­sently charge all this upon their Religion; and God­liness must bear the blame; when all comes but for want of Godliness and Religion. And all the world hath not done so much against these and all other sins, as Christ hath done. What if Christs Disciples strive who shall be the greatest? Is it long of him, who girdeth himself to wash and wipe their feet? and telleth them, that except they be [Page 175] converted, and become as little children, they shall not enter into the Kingdom of God, Mat. 18.3. and telleth them, that though the Kings of the Gentiles do exercise Lordship over them, and they that exercise authority upon them are called Benefactors, yet ye shall not be so, Luk. 22.25, 26. Is it long of him that hath said to the Elders, Feed the flock of God which is among you, taking the oversight thereof, not by con­straint, but willingly; not for filthy lucre, but of a ready mind: neither as being Lords over Gods heri­tage, but being examples to the flock? Who hath set the Elders such a lesson as you find in Acts 20. & 2 Tim. 4.1, 2, 3. & 1 Tim. 5.17. If any called Christians shall be truly schismatical, factious or turbulent, is it long of him that hath prayed the Father that they may all be One, Joh. 17.21, 22, 23. and hath so vehemently intreated them that they speak the same thing, and that there be no divisions among them, and that they be perfectly joyned toge­ther in the same mind, and in the same judgement, 1 Cor. 7.10. and hath charged them to mark them that cause divisions and offences contrary to the Do­ctrine which they had learned, and to avoid them? Rom. 16.16, 17. If any called Christians shall be seditious, or rebellious, or as the Papists believe, that the Clergy are from under the Jurisdiction of Kings, and that the Pope hath power to excom­municate Princes, and absolve their subjects from their allegiance, and give their dominions to others, (as it is decreed in the General Council at the La­teran under Innocent the third, Can. 3.) Is all this long of Christ, who hath paid tribute to Caesar, and hath commanded that every soul be subject to the higher Powers, and not resist, and this for con­science sake, Rom. 13 1, 2, 3. and hath bid his [Page 176] Disciples rather to turn the other cheek, than to seek revenge, Luk. 6.29. and hath told them that they that use the sword (of rebellion, or revenge, or cruelty) shall perish by the sword, Joh. 18.11. If any Christians will under pretence of Religion, set up a cruel Inquisition, or kill men to convert them, or become self-lovers, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankfull, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, &c. Is this long of him that hath forbid all this? 2 Tim. 3.2, 3, 4, 5. If for their own domi­nation, lust or covetousness, men called Christians, will be worse than Heathens and Wolves to one another, is this long of him that hath made it his sheep-mark by which we must be known to all men to be his Disciples, that we love one another? Joh. 13.35. and hath told them, that if they bite and devour one another, they shall be devoured one of ano­ther? Gal. 5.15. and hath blessed the merciful, as those that shall find mercy, Mat. 5.7. and hath told men that what they do to his little ones, shall be taken as if it were done to himself, Mat. 25. and hath commanded the strong to bear with the infirmi­ties of the weak, and not to please themselves, Rom. 15.1, 2, 3. and to receive one another as Christ re­ceived us, Rom. 15.7. and hath told those that of­fend but one of his little ones, that it were good for that man that a milstone were hanged about his neck, and he were drowned in the depth of the Sea, Matth. 18.6. and hath told him that suiteth his fellow ser­vants, that his Lord will come in a day when he looketh not for him, and shall cut him asunder, and appoint him his portion with the Hypocrites, where shall be weeping and gnashing of teeth, Mat. 24.48, 49, 50, 51. [Page 177] I wonder what men would have Christ do, to free himself and the Christian Religion from the impu­tation of the sins of the Hypocrites, and the weak distempered Christians. Would they have him yet make stricter Laws (when they hate these for be­ing so strict already?) Or would they have him condemn sinners to more grievous punishment, when they are already offended at the severity of his threatnings? O what an unrighteous genera­tion are his enemies, that blame the Law because men break it? and blame Religion because many are not Religious enough? As if the Sun must be hated, because that shadows and dungeons do want light; or Life and Health must be hated, be­cause many are sick and pained by their diseases! But Christ will shortly stop all the mouths of these unreasonable men; and O how easily will he justi­fie himself, his Laws, and all his holy waies; when all iniquity shall be for ever silent! And though it must needs be that offences come, yet wo to the world because of offences, and wo to the man by whom they come, Mat. 18.7. Luke 17.1.

The wrong that Christ receiveth from hypocrites and scandalous Christians (of all ranks and places) is not to be estimated. These are the causes that Christianity and Godliness are so contemptible in the eyes of the world! that Jews, and Heathens, and Mahometans, are still unconverted and deriders of the Faith: Because they see such scandalous tyran­ny and worship among the Papists, and such scan­dalous lives among the greatest part of professed Christians in the world: whereas if the Papal Tyranny were turned into the Christian Ministry, (Luke 22.25, 26, 27. and 1 Tim. 5.17.) and their irrational sopperies, and historical hypocritical [Page 178] worship were changed into a reverent, rational and spiritual worship; and the cruel, carnal, worldly lives of men called Christians, were chang­ed into Self-denial, Love and Holiness. In a word, if Christians were Christians indeed, and such as I have here described from their Rule; what a powerfull means would it be of the conversion of all the unbelieving world? Christianity would then be in the eye of the world, as the Sun in its brightness, and the glory of it would dazle the eyes of beholders, and draw in millions to enquire after Christ, who are now driven from him by the sins of Hypocrites and scandalous Be­lievers.

And this doth not contradict what I said be­fore, of the Enmity of the world to Holiness, and that the best are most abused by the ungodly: For even this enmity must be rationally cured, as by the errour of reason it is sed. God useth by the power of intellectual light, to bring all those out of darkness whom he saveth, and so bringeth them from the power of Satan to himself, Acts 26.18. Men hate not Holiness as Good, but as misconceived to be evil. Evil I say to them, because it is opposite to the sensual pleasures, which they take to be their chiefest good. And the way of curing their enmity, is by shewing them their errour; and that is by shewing them the excellency and ne­cessity of that which they unreasonably distaste, Acts 26.9, 10, 11, 14, 19. Luke 15.13, 14, 15, 16. Acts 2.36, 37.

VI. Lastly, In these Characters you have some help in the work of Self-examination, for the tryal both of the Truth and Strength of grace. I suppose it will be objected, that in other [Page 179] Treatises I have reduced all the infallible Marks of Grace to a smaller number. To which I an­swer, I still say, that the predominancy or preva­lency of the Interest of God as our God, and Christ as our Saviour, and the Spirit as our Sanctifier, in the estimation of the Vnderstanding, the Resolved Choice of the Will, and the Government of the Life, against all the worldly interest of the Flesh, is the only infallible sign of a justified regenerate soul. But this whole hath many parts, and it is abundance of particulars materially in which this sincerity is to be found: Even all the sixty Characters which I have here named, are ani­mated by that one, and contained in it. And I think to the most the full description of a Christian in his essential and integral parts, (yet shewing which are indeed essential) is the best way to acquaint them with the nature of Chri­stianity, and to help them in the tryal of them­selves. And as it were an abuse of Humane Nature, for a Painter to draw the picture of a man, without arms, or legs, or nose, or eyes, because he may be a man without them: so would it have been in me to draw only a maimed picture of a Christian, because a maim­ed Christian is a Christian. Yet because there are so many maimed Christians in the world, I have also shewed you their lamentable defects; not in a manner which tendeth to encourage them in their sins and wants under pretence of comforting them, but in that manner which may best excite them to their duty in order to their recovery, without destroying their necessary supporting comforts.

[Page 180]O happy Church, and State, and Family, which are composed of such confirmed Christians! where the predominate temperature is such as I have here described! Yea happy is the place where Magistrates and Ministers are such; who are the vital parts of State and Church, and the instruments appointed to communicate these perfections to the rest. But how much more happy is the New Jerusalem, the City of the Living God, where the perfected spirits of the just in Perfect Life, and Light and Love, are perfectly beholding, and admiring, and praising, and pleasing the Eternal God, their Creator, Redeemer and Sanctifier for ever! where the least and meanest is greater and more perfect than the confirmed Christian here described! And where Hypocrisie is utterly excluded, and Imperfection ceaseth, with scandal, censures, un­charitableness, division, and all its other sad ef­fects: And where the souls that thirsted after Righteousness shall be fully satisfied; and Love God more than they can now desire! and ne­ver grieve themselves or others with their wants or weaknesses, or misdoings any more. And, O blessed day, when our most Blessed Head shall be revealed from Heaven with his mighty Angels, and shall come to be glorified in his Saints, and admired in all them that now be­lieve; whose weakness here occasioned his dis­honour, and their own contempt! when the seed of Grace is grown up into Glory, and all the world whether they will or not, shall dis­cern [Page 181] between the Righteous and the wicked, between him that serveth God, and him that serveth him not; between the clean and the unclean, and between him that sweareth, and him that feareth an oath: And though now our Life is hid with Christ in God, and it yet appeareth not (to the sight of our selves or others) what we shall be; yet then when Christ who is our Life shall appear, we also shall appear with him in Glory, Heb. 12.22, 23. Rev. 22.3, 4, 5, 14, 15. & 21.3, 4, 8. 2 Thes. 1.9, 10. Mat. 5.4, 6. Mal. 3.18. Eccles. 9.2. 1 Joh. 3.2, 3. Col. 3.3, 4. Away then my soul from this dark, deceitfull and vexatious world! Love not thy diseases, thy setters and calamities: Groan daily to thy Lord, and earnestly groan to be cloathed upon with thy house which is from Heaven, (2 Cor. 5.2, 4.) that mortality may be swallowed up of Life! Joyn in the harmonious desires of the Creatures, who groan to be delivered from the bondage of corruption, into the glorious li­berty of the Sons of God, Rom. 8.20, 21, 22. Abide in him, and walk in Righteousness, that when he shall appear, thou maist have confidence, and not be ashamed before him at his coming, 1 John 2.28, 29. Joyn not with the evil servants, who say in their hearts, Our Lord delayeth his com­ing, and begin to smite their fellow-servants, and to eat and drink with the drunken; whose Lord shall come in a day when they look not for him, and in an hour that they are not aware of, and shall cut them asunder, and appoint them their portion with the Hypocrites, where shall be weeping & gnashing of teeth, Mat. 24.48, 49, 50, 51. [Page 182] O watch and pray that thou enter not into temptation! And be patient, for the Judge is at the door! Lift up thy head with earnest expe­ctation, O my soul, for thy Redemption draweth near! Rejoyce in hope before thy Lord, for he cometh; he cometh to judge the world in Righ­teousness and Truth. Behold he cometh quick­ly, though faith be failing, and iniquity abound, and Love waxeth cold, and scoffers say, where is the promise of his coming! Make haste O thou whom my soul desireth! and come in Glory as thou first camest in Humility! and conform them to thy self in Glory, whom thou madest con­formable to thy sufferings and humility! Let the Holy City New Jerusalem be prepared as a bride adorned for her husband; and let Gods Taber­nacle be with men! that he may dwell with them and be their God, and wipe away their tears, and death, and sorrow, and crying; and pain may be no more, but former things may pass away! Keep up our Faith, our Hope, our Love! And daily vouchsafe us some beams of thy di­recting consolatory Light in this our darkness: And be not as a stranger to thy scattered flock, in this desolate wilderness! But let them hear thy voice, and find thy presence, and have such conversation with thee in Heaven, in the exercise of Faith, and Hope, and Love, which is agree­able to their low and distant state: Testifie to their souls that thou art their Saviour and Head, and that they abide in thee, by the Spirit which thou hast given them, abiding, and overcoming in them, and as thy Agent preparing them for eternal life. O let not our darkness, nor thy strangeness feed our [Page 183] odious Unbelief! O shew thy self more clearly to thy Redeemed ones! And come and dwell in our hearts by Faith! And by holy Love, let us dwell in God, and God in us! that we grope not after him, as those that worship an unknown God. O save us from Temptation! And if the messenger of Sa­tan be sent to buffet us, let thy strength be ma­nifest in our weakness, and thy grace appear suf­ficient for us. And give us the patience which thou tellest us we need, that having done thy will, we may inherit the promise: And bring us to the sight and fruition of our Creator, of whom, and through whom, and to whom are all things; to whom be Glory for ever. Amen.

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