SECT. I.

I Begin with the FIRST in order, viz. That there are many and great difficulties in Religion; And to what I have to say about it, I premise this ne­gative Consideration, That the Difficulties of Religion do not lye in the VNDERSTANDING. Reli­gion is a plain thing, and easie to be understood. 'Tis no deep subtilty, or high-strain'd notion; 'tis no gil­ded phancy, or elaborate exercise of the brain; 'Tis not plac'd in the clouds of Imagination, nor wrapt up in mystical cloathing; But 'tis obvious and familiar, easie and intel­ligible; First preach't by Fishermen, [Page 7] and Mechanicks, without pomp of speech, or height of speculati­on; addrest to Babes and Plebei­ [...]n heads; and incended to govern the wills of the honest, and sincere; and not to exercise the wits of the notional, and curious. So that we need not mount the wings of the wind to fetch Religion from the stars; nor go down to the deep to fetch it up from thence; For 'tis with us, and before us, as open as the day, and as familiar as the light. The great Praecepts of the Gospel are cloathed in Sun-beams, and are as visible to the common eye, as to the Eagle upon the highest perch. 'Tis no piece of wit or sub­tilty to be a Christian, nor will it require much study, or learned re­tirement to understand the Religion we must practise. That which [Page 8] was to be known of God, was ma­nifest to the very Heathen, Rom. i.19. The Law is light, saith Solo­mon. Prov. vi.13. And 'tis not only a single passing glance on the eye; but 'tis put into the heart, and the promise is, that we shall all know him, from the greatest to the least. Our duty is set up in open places, and shone upon by a clear beam; 'Twas written of old upon the plain Tables of Habakkuk, Hab. ii.2. So that the running eye might see and read: And the Religion of the H. Iesus, like himself, came into the world with rayes about its head.

Religion, I say, is clear, and plain, and what is not so, may con­cern the Theatre, or the Schools; may entertain mens wits, and serve the interest of disputes; But 'tis no­thing to Religion, 'tis nothing to the [Page 9] interest of mens souls.

Religion was once a Mystery, but the Mystery is revealed; And those things that we yet count Mysteries, are plainly enough discover'd as to their being such as we believe them, though we cannot understand the manner how; and 'tis no part of Religion to inquire into that, but rather It injoins us meekly to ac­quiesce in the plain declarations of Faith without bold scrutiny into hid­den things. In short then I say, the difficulties of Religion are not in the Understanding; In prompto & Facili est aeternitas, said the Father; The affairs of eternity depend on things easie and Familiar. And I premise this to prevent dangerous mistakes.

But though Religion be so fa­cile, and plain a thing to be un­derstood, yet the way to Heaven is [Page 10] no broad, or easie Path; The Ga [...] is straight enough for all that; an [...] I now come to shew what are th [...] reall difficulties of Religion, an [...] whence they arise.

SECT. II.

ONe great Difficulty arise [...] from the depravity of ou [...] natures. The Scripture intimates [...] That we are conceived in sin [...] Psalm lv.5. Trangressours fro [...] the womb, Isaiah xlviii.8. an [...] Children of wrath, Ephes. ii.3. An [...] we find by experience that we brin [...] vile inclinations into the worl [...] with us. Some are naturally cruel [...] and injurious; proud and imperi [...]ous; lustful, and revengeful: O [...]thers, Covetous, and unjust; hu [...]moursome, and discontented; trea­cherous, [Page 11] and false. And there is scarce an instance of habitual vice, or villany, but some or other are addicted to it by their particular make and natures: I say, their na­tures, for certainly it is not true what some affirm (to serve their opinions) in contradiction to ex­perience; That vices are not in mens natural propensions; but instil'd by corrupt education, evil customs and examples: For we see that those whose education hath been the same, do yet differ extreamly from each other in their inclinations; And some, whose breeding hath been careless and loose, who have seen al­most nothing else but examples of vice; and been instructed in little, besides the arts of Vanity and plea­sure; I say, there are such who not­withstanding these their unhappy cir­cumstances, [Page 12] discover none of thos [...] vile inclinations, and propension [...] that are in others whose educati [...] hath been very strict and advant [...]geous. This I think is enough t [...] shew that many of our evil h [...]bits are from nature, and not from custom only.

And yet I cannot say that H [...]mane Nature is so debaucht, th [...] every man is inclin'd to every ev [...] by it: For there are those, who b [...] their tempers are averse to som [...] kind of vices, and naturally dispo [...]sed to the contrary vertues; som [...] by their constitutions are incline to hate Cruelty, Covetousness, lying impudence, and injustice, and are b [...] temper merciful, liberal, modest, tru [...] and just. There are kinds of vi [...]ces which our natures almost uni [...]versally rise against, as many best [...]alities, [Page 13] and some horrid Cruelties; And all men, except Monsters in hu­mane form, are disposed to some vertues, such as Love to Children, and kindness to friends, and Bene­factors. All this I must confess and say, because experience constrains me; and I do not know why Sy­stematick notions should sway more then that.

But notwithstanding these last concessions, 'tis evident enough that our natures are much vitiated, and depraved; and this makes our business in the way of Religion, di [...]ficult. For our work is, to cleanse our Natures, and to destroy those evil Inclinations, to crucifie the old man, Rom. vi.6. and to purge out the old leven, 1 Cor. v.7. This is Religion, and the way of hap­piness, which must needs be very [Page 14] difficult, and uneasie. For the vices of Inclination are very dear, and grateful to us; They are our right hands, and our right eyes, and esteem­ed as our selves: So that to cut off, and pluck out these, and to bid de­fiance to, and wage war against our selves; to destroy the first-born of our natures, and to lop off our own limbs; This cannot but be very irksom and displeasant imployment, & this is one chief business; and a con­siderable thing that makes Religion difficult.

SECT. III.

II. ANother difficulty ariseth from the Influence of the Senses. We are creatures of sense, and sensible things do most pow­erfully move us; we are born Chil­dren, and live at first the life of [Page 15] [...]easts. That Age receives deep impres­sions, and those are made by the senses, whose interest grows strong, and establisht in us before we come to the use of reason; and after we have arrived to the exercise of that, sensi­ble objects still possess our affections, and sway our wills, and fill our Ima­ginations, and influence our Under­standings; so that we love, and hate; we desire and choose, we phancy, and we discourse according to those im­pressions; And hence it is that we are enamour'd of trifles, and fly from our happiness; and pursue Vexation, and embrace misery; and imagine perversely, and reason childishly: For the influence of the body, and its senses are the chief Fountains of of sin, and Folly and Temptation: Upon which accounts it was that the Platonical Philosophers declaim'd [Page 16] so earnestly against the body, and as [...]crib'd all evils, and mischief to i [...] calling vice [...], corporeae peste [...] material evils, and bodily plagu [...] [...] And the Apostle that understoo [...] it better, calls sin by the name [...] Flesh. Gal. v.17. Works of the fles [...] Gal. v.19. Law of the Member [...] Rom. vii.23. and cries out up [...]on the body of this death, Rom. vi [...]24.

And now this is our natural con [...]dition, a state subject to the preva [...]lent influences of sense, and so sin [...] and temptation by them; And 't [...] our work in Religion, to morti [...] the body, Rom. viii.13. and [...] cease from making provision for t [...] Flesh, Rom. xiii.14 and from fulfilling the lusts thereof, Gal. v.14 [...] To render our selves dead to th [...] prevalent life of sense, and sin [...] [Page 17] Rom. vi.8. and 11. v. and to a­rise to a new Life, Rom. vi 4. The Life of righteousness, and Faith, Hab. ii.4. A Life that hath other Principles, and other pleasures; o­ther objects, and other ends, and such as neither eye hath seen, nor ear heard, nor any of the senses percei­ved. Yea, this is a Life that is ex­ercised in contradiction to the judg­ments of sense. Its joy, is Tribulati­on, Iam. i.2. It's Glory, reproaches, 2 Pet. iv.14. It's height, is lowness, Luke xiv.11. It's greatness, in be­ing meanest, Mat. xx.27. And it's riches, in having nothing, 2 Cor. vi.10. To such a Life as this, Re­ligion is to raise us; and it must needs be difficult to make us, who are so much Brutes, to be so much Angels; us, who seem to live by no­thing else but sense, to live by no­thing [Page 18] less; This with a witness is an hard, and uneasie work, and another difficulty in Religion.

SECT. IV.

(III.) A Third proceeds from the natural disorder, and rag [...] of our passions. Our Corrupt na­tures are like the troubled Sea, Isa. lvii.20. And our passions are the waves of that Ocean, that tumble and swell, and keep a mighty noise; They dash against the rocks, and break one against another; and our peace, and happiness is shipwrackt by them. Our passions make us miserable. We are some­times stifled by their numbers, and confounded by their disorders, and torn to pieces by their violence; mounted to the clouds by ambition, [Page 19] and thrown down to the deep by despair; scorcht by the flames of Lust, and overwhelm'd by the wa­ters of unstable desire; Passions fight one against another, and all against reason; they prevail over the mind, and have usurpt the Go­vernment of our Actions, and in­volve us in continual guilt, and misery. This is the natural state of man; and our work in the way of Religion, is to restrain this vio­lence, and to rectifie these disorders, and to reduce those rebellious pow­ers under the Empire, and Govern­ment of the mind, their Soveraign. And so to regain the divine image, which consists much in the order of our faculties; and the subjection of the Brutish, to the reasonable powers. This, I say, Religion aims at, to raise us to the perfection of our natures, [Page 20] by mortifying those members, Co [...] iii.5. our unruly passions and d [...]sires; and crucifying the flesh wit [...] its affections, and lusts, Gal. v.24. An [...] thereby to make us humble i [...] Prosperity, quiet in Adversity; m [...]e [...] under provocations, steady amid temptations; modest in our desir [...]s temperate in our injoyments; const [...] to our resolutions, and contented i [...] all conditions. Here is our grea [...] business, and our work is this: An [...] certainly 'tis no easie thing to brin [...] order out of a Chaos, and to spea [...] a tempest into a calm; to resist torrent, and to stop and turn th [...] tyde; to subdue a rebellious rabble and to change them from tyranni [...]cal Masters, to modest and obedien [...] servants; These, no doubt, ar [...] works of difficulty enough, and thes [...] must be our imployment in the wa [...] [Page 21] of Religion; and on this score also, the Gate is straight.

SECT. V.

(IV.) OUR work in Religion is yet more difficult, upon the account of Custom, to which we are subject, and by which we are swayed much. This is vulgarly said to be another nature, and the Apostle calls it by that name, 1 Cor. xi.14. Doth not nature it self teach you, that if a man have long hair, it is a shame unto him? By the word Nature, the best Interpreters say onely Custom is meant; since long hair is not de­clared shameful by the Law, and Light of Nature, taken in it's chief, and properest sense: For then it had never been permitted to the Nazarites: But the contrary custom, [Page 22] in the Nations that used it not made it seem shameful and indecent [...] There are other places in Scripture and antient Authors, wherein Na [...]ture is put for Custom: But I mu [...] not insist on this; the thing I a [...] about is, That custom is very power [...]ful; and as it makes a kind of Na [...]ture, so, many times, it masters an [...] subdues it. Wild creatures are here­by made gentle and familiar; and those that naturally are tame enoug [...] are made to degenerate into wild­ness by it.

And now besides the original de [...]pravities of our natures, we hav [...] contracted many vitious habits by corrupt and evil usages; which we were drawn into at first by plea­sure, and vanity in our young and inconsiderate years, while we were led by the directions of sense: [Page 23] These, by frequent acts, grow at last into habits, which though in their beginning they were tender as a plant, and easie to have been crusht or blasted; yet time and use hardens them into the firmness of an Oak, that braves the weather, and can endure the stroak of the Axe, and a strong arm.

Now to destroy and root up these obstinate customary evils, is another part of our work. And Religion teacheth us to put off concerning the old conversation the old man, Ephes. iv.22. and to receive new impressi­ons and inclinations; to be renewed in the spirit of our minds, v.23. and to put on the new man, v.24. To make us new hearts, Ezek. xviii.31. and to walk in newness of life, Rom. vi.4. This we are to do, and this we may well suppose to be hard [Page 24] work; the Scripture compares it to the changing the skin of the Aethio­pian, and the spots of the Leopard Jer. xiii.23. and elsewhere. Ho [...] can they do good, that are accustome [...] to do evil? Jer. xiii.23. 'Tis hard no doubt; and this is another dif­ficulty in Religion.

(V.) The power that Exampl [...] hath over us, makes the way of Re­ligion difficult. Example is more pre­valent than precept; for man is a crea­ture given much to imitation, and we are very apt to follow what we se [...] others do, rather than what we ought to do our selves.

And now the Apostle hath told us, That the whole world lies in wick­edness, 1 Joh. v.19. and we sadly find it: we cannot look out of doors, but we see vanity and folly, [Page 25] s [...]nsuality, and forgetfulness of God [...] Pride and Covetousness, Injustice and Intemperance, and all other kinds of evils: These we meet with every where, in publick companies, and private conversations; in the high wayes, and in the corners of the streets.

The sum is, Example is very pow­erful, and examples of Vice are al­ways in our eyes; we are apt to be reconciled to that, which every one doth, and to do like it; we love the trodden path, and care not to walk in the way which is gone in but by a few.

This is our condition, and our work in Religion is, to overcome the strong biass of corrupt example; to strive against the stream, to learn to be good, though few are so, and not to follow a multitude to do evil, [Page 26] Exod. xxiii.2. This is our busines [...] and this is very difficult.

SECT. VI.

(VI.) THE last difficulty I sha [...] mention, ariseth fro [...] Worldly interest and engagement [...] We have many necessities to serv [...] both in our Persons, and our Fam [...]lies. Nature excluded us naked in [...] the World, without cloathing f [...] warmth, or armature for defence; an [...] food is not provided to our hand [...] as it is for the Beasts, nor do o [...] houses grow for our habitation, an [...] comfortable abode. Nothing is pr [...]pared for our use without our i [...]dustry, and endeavours. So that [...] the necessity of this state, we are e [...]gaged in worldly affairs: These, N [...]ture requires us to mind, and Reli [...]ion [Page 27] permits it; And nothing can [...]e done without our care; and care would be very troublesome, if there were not some love to the objects we exercise our cares upon: Hence it is, that some cares about the things of this world, and love to them, is allowed us; and we are commanded to continue in the Cal­l [...]ng wherein God hath set us, 1 Cor. [...]ii.20. and are warned that we be not slothful in business, Rom. xii.11. We may take some delight also in the Creatures that God gives us, and l [...]ve them in their degree: For the Animal life may have its moderate qualifications; God made all things, that they might enjoy their Being.

And now, notwithstanding all this, Religion commands us to set our affections upon things above, Col. iii.2. not to love the World, 1 Joh. [Page 28] ii.15. to be careful for nothing Phil. iv.6. to take no thought fo [...] to morrow, Mat. vi.34. The meaning of which expressions is, That w [...] should love God and heavenly thing [...] in the chief and first place; and avoi [...] the immoderate degree of Worldly lov [...] and cares. This is our duty; an [...] 'tis very difficult: For by reason o [...] the hurry of business, and those pas­sions that earthly engagements ex­cite; we consider not things as we should, and so, many times, per­ceive not the bounds of our permis­sions, and the beginnings of our re­straints; where the allowed measure ends, and the forbidden degree com­menceth: what is the difference be­tween that care that is a duty, and that which is a sin; Providence and Carking; and between that love of the World which is necessary and [Page 29] lawful, and that which is extrava­gant and inordinate; I say, by reason of the hurry we are in, amidst business and worldly delights, we many times perceive not our bounds, and so slide easily into earthly-mindedness and anxiety. And it is hard for us, who are engaged so much in the World, and who need it so much, who converse so much with it, and about it, and whose time and endeavours are so una­voidably taken up by it; I say, 'tis hard for us, in such circumstan­ces, to be crucified to the World, Gal. vi.14. and to all inordinate af­fections to it; to live above it, and to settle our chief delights and cares on things at great distance from us, which are unsutable to our corrupt appetites, and contrary to the most relishing injoyments of flesh; which [Page 30] sense never saw nor felt, and which the imagination it self could neve [...] grasp. This, no doubt, is hard ex­ercise, and this must be done in the way of Religion; and on this ac­count also, it is very difficult.

Thus of the FIRST Proposi­tion, That there are great dif­ficulties in Religion. I come now to the SECOND.

SECT. I.

(II.) THAT those Difficul­ties may be overcome striving; which imports both [Page 32] the Encouragement, and the Means That THEY MAY BE VAN [...]QUISHT; and HOW.

(I.) That the Difficulties ma [...] be subdued, is clearly enough im [...]plyed, in the Precept; We shoul [...] not have been commanded to striv [...] if it had been impossible to overcom [...] God doth not put his Creature upon fruitless undertakings: H [...] never requires us to do any thin [...] in order to that, which is not [...] be attained. Therefore when he wa [...] resolved not to be intreated for tha [...] stubborn and Rebellious Nation [...] He would not have the Proph [...] pray for them, Ier. vii.16. Pray [...] for this people, for I will not he [...] thee. He would not be petition [...] for that, which he was determine not to grant. He puts not h [...] Creatures upon any vain expect [...]tions, [Page 33] and endeavours; nor would he have them deceive themselves, by fond dependences. When one made this Profession to our Saviour, Lord, I will follow thee whithersoever thou goest, Christ tells him, that he must expect from him no worldly ho­nours, or preferments; no power or sensual pleasure, no, not so much as the ordinary accommodations of Life. The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head, Luk. ix.5.8. He would not have the man, that likely might look for these, upon the opinion of his being the Messias, in the Iewish sense, one that should at last, whatever the meanness of his condition was at present, appear as a Mighty, and Tri­umphant temporal Monarch; I say, our Saviour would not have the [Page 34] Man follow Him for that, which he had not to bestow upon him. Since then that he who would not put us upon fruitless labours, hath command­ed us to strive to enter; 'tis evident, that an entrance may be procured into the gate by striving, and that the difficulty may be overcome.

SECT. II.

THE next thing in my me­thod is to shew, How; The manner is implied in the [...]ext; and exprest in the Proposition, viz. By striving; and by this, is meant, a resolute use of those means that are the Instruments of happiness. They are three, Faith, Prayer and active Endeavour.

(I.) Faith is a chief Instrument, for the overcoming the Difficulties, I have mentioned. And Faith in [Page 35] the general, is the belief of a Testi­mony; Divine Faith the belief of a Divine Testimony; and the chief things to be believed, as encourage­ments and means for a victory over the Difficulties in Religion, are these; That God is reconciled to us by his Son; That he will assist our weak endeavours by the Aids of his Spirit; That he will reward us, if we strive as we ought, with immortal Happiness in a world of endless Glory.

By our belief of Gods being re­conciled, we are secured from those [...]ears, that might discourage our ap­proaches, and endeavours, upon the account of his Purity, and Iu­stice. By the Faith of his Assistance, all the objections against our striving, [...]hat arise from the greatness of the Difficulties, and the dispropor [...]ionate [...]malness of our strength, are answered. [Page 36] And from our believing eternal re­wards in another world, we have a mighty motive to engage our utmost diligence, to contest with all diffi­culties that would keep us from it.

What satisfaction is there, saith the believer, in the gratification o [...] my corrupt inclinations and senses [...] in comparison with that, which ariseth from the favour of God, and an interest in his Son? What difficul­ties in my Duty, too great for Di­vine Aids? What pains are we to undergo in the narrow, and diffi­cult way, that the glory which is a [...] the end of it, will not compensate [...] What is it to deny a base incli­nation that will undo me; it [...] obedience to Him that made, and redeemed me; and to despise the lit­tle things of present sense, for the hope of everlasting enjoyments; Tri­fling [Page 37] pleasure, for Hallelujahs? What were it for me to set vigorously upon those Passions, that degrade my noble nature, and make me a slave, and a beast, and will make me more vile, and more miserable; when the Spirit of the most High is at my right hand to assist me? Why should my noble Faculties, that were design'd for glorious ends, be led into infamous practices by base usages, and dishonourable Customs? What is the example of a wicked, sen­sual wretched world, to that of the Holy Iesus; and all the Army of Prophets, Apostles and Martyrs? What is there in the world, that it should be loved more than God? and what is the Flesh, that it should have more of our time, and care, than the great interests of our Souls?

[Page 38]Such are the Considerations of a mind, that Faith hath awakened; and by them it is prepared for vi­gorous striving. So that Faith is the Spring of all; and necessary to the other two instruments of our Happiness. Besides which, it is ac­ceptable to God, in it self, and so disposeth us for his gracious helps, by which we are enabled to over­come the Difficulties of our way. While a man considers the Difficul­ties only, and weighs them against his own strength, Let him suppose the Liberty of his will to be what he pleaseth, yet while 'tis under such disadvantages, that will signifie very little; and he that sees no further, sits down in discouragement; But when the mind is fortified with the firm belief of divine help, he attempts then with a noble vigour, [Page 39] which cannot miscarry, if it do not cool and faint. For he that endures to the end, shall be saved, Mat. xxiv.13. Thus Faith sets the other In­struments of Happiness on work, and therefore 'tis deservedly reck­oned as the first; and 'tis that which must always accompany the exer­cises of Religion, and give them life, and motion.

SECT. II.

(II) PRayer is another means, we must use, in order to our overcoming the Difficulties of the way. Our own, meer, natu­ral strength is weakness; and with­out supernatural helps those Difficul­ties are not to be surmounted. These Aids then are necessary, and God is ready to bestow them on us; For [Page 40] He would have all men to be saved, and to come to the Knowledg of the Truth, 1 Tim. ii.4. But for these things he will be sought unto. And 'tis very just, and fit that we should address our selves to him by [...]rayer, to acknowledg our own insuffici­ency, and d [...]pendence on him for the mercies we expect; and thereby to own Him for the giver of every good, and perfect gift; and to in­struct our selves how his favours are to be received and used, viz. with reverence and thanksgiving: This I say 'tis highly fit that we should do; and the doing it prepares us for his blessings; and He fails not to bestow them on those that are prepared by Faith, and Prayer; For he giveth liberally and upbraids not; And our Prayers are required, not as if they could move his will, [Page 41] which is always graciously inclined to our happiness; But as it's that tribute which we owe our Maker, and Benefactor; and that without which, 'tis not so fit he should bestow his particular favours on us. For 'tis by no means becoming the Divine Majesty, to vouchsafe the specialties of his Grace, and goodness to those, that are not sen­sible that They want them; and are not humbled to a due apprehen­sion of their weakness, and depen­dence But for such as are so, and express their humble desires in the Ardours of Holy Prayer, God never denies them the assistances of his Spirit: For if ye being evil (saith our Saviour) know how to give good gifts unto your Children, how much more shall your Father which is in hea­ven give good things to those that ask Him? Mat. vii.11.

[Page 42]And These Divine Helps obtain'd by Faith, and Prayer, and join'd with our active constant endeavour [...] will not fail to enable us to over­come the Difficulties, and to pro­cure us an entrance at the straight gate. And so I come to the Third Instrument of our Happiness, and means that we must use, implied in striving, viz.

SECT. III.

(III.) ACtive endeavour, in which Repentance and the fruits of it are implied; Both Faith and Prayer are in order to this; and without it they can neither of them turn to account. For Faith without works is dead, Jam. ii.20. and Prayer, without endeavour, fruitless; yea in­deed, in the Divine estimate, it is [Page 43] [...]one at all: 'Tis bodily exercise; no Prayer. For when we invoke Gods [...]elp, we desire it, that we may use [...]t; Divine grace is not a Treasure to lay up by us, but an instrument to [...]ork with; And when we pray that God would assist us in our endea­ [...]ours, and endeavour not at all, we mock God, and trifle with him in our Prayers: I say then, That en­ [...]eavour is necessary, and necessary in [...] degree so eminent, that this is always included in Faith when 'tis [...]aken in the highest, and noblest [...]vangelical sense, viz. for the Faith [...]hich justifies, and saves; for that [...]omprehends all those endeavours, [...]nd their fruits, whereby we are [...]ade happy.

We must not expect that God [...]hould do all ( exclusively) in the [...]ork of our Salvation. He doth [Page 44] his part, and we must do ours, (though we do that, by his help too.) He that made us without o [...] selves, will not save us without o [...] selves, said the Father. We are com­manded to seek, Mat vii.7. To Ru [...] 1 Cor. ix.24. To fight, 1 Tim. vi.12. To give diligence, 2 Pet. i.10. The [...] all import action, and endeavour. And that endeavour must not b [...] only a faint purpose, or formal ser­vice; but it must be imployed in the highest degree of care, and dili­gence. The Kingdom of Heaven suf­fereth violence, Mat xi.12. and thi [...] violence must not be used in at heat, and sudden fit only, that cools, and dies, and contents it self with having been warm for a time. Bu [...] it must be a steady, and constan [...] course of activity, a continual stri­ving to overcome the remaining difficulties of the way.

[Page 45]We must endeavour then, vigo­rously, and constantly; and in that, (after our Faith is strengthned by deep consideration, and divine assi­stance implored by ardent Prayer) our course is,

• (I.) To abstain from all the out­ward actions of SIN, and to per­form the external acts of the contrary vertues To cease to do evil, Isa. i.16. is the first step. When the Publicans askt Iohn the Baptist, Luke iii.12. what they should do; His directi­on was, That they should not exact, vers. 13. and to the Souldiers asking the same question, he answers, Do violence to no man, vers. 14. These were the sins of their particular Professions, which were to be quit­ted, before any thing could be done higher. We have ordinarily more power over our actions, than our [Page 46] habits, and therefore we should begin here, and resolve deeply, by divine help, to cut off those supplies that feed vitious inclinations; For wicked habits are maintain'd by actions of wickedness; when they cease, the inclinations grow more faint, and weak: And when we are come but thus far, to have confined our lusts, we shall be encouraged to proceed to destroy them. 'Tis said, There is no great distance between a Princes Prison and his Grave; The saying is most true in the Case of Tyrants, and Usurpers [...] and the habits of sin are both; when they are restrain'd, they are not fa [...] from being destroyed, if we imploy our endeavours, and the divine aids, as we ought.

  This then I say, must be don [...] First, and the other part of the advice [Page 47] must be taken with it, viz. we must [...]ractise the outward actions of the [...]ontrary vertues. We must do well, when we cease to do evil. When we [...]urn from darkness, it must be to [...]ight, Acts xxvi.18. Not from one [...]ind of darkness to another. When we cease to oppress, we must be [...]haritable; when we leave to tyran­ [...]ize over our inferiours, we must [...]e kind, and helpful to them. When [...]e forbear to slander, we must [...]eak all the good we can of our Neighbour.

  The outward actions of vertue [...]re in our power; and 'tis somewhat [...]o come so far as this: What is [...]ore, viz. The inward love and de­ [...]ght in goodness, will succeed in [...]me, if we persevere. 'Tis not [...]fe for us to propose to our selves [...]e greatest heights at first; if we [Page 48] do, we are discouraged, and fall back. God accepts even of that little, if it be in order to more. He despiseth not the day of small things, Zech. iv.10. If thou dost well, shalt thou not be accepted? Christ loved the young man who had kept the external part of the Com­mandments, Mark x.21. If he had had the courage to have proceeded; what he had done, would have steaded him much. The inward love of vertue and holiness is pro­moted by the outward exercises o [...] them, and hereby the contrary evils are both pined, and thrust out

  Thus of the First thing [...]hat en­deavour implies; upon this mu [...] follow next,

• (II.) An attempt up [...]n evil habi [...] viz. Those that have been super [...] induced on us by car [...]lesness an [...] [Page 49] temptation, bad customs, and evil company. Every victory is a means to another; we grow stronger, and the enemy weaker by it. To have over­come the outward acts of sin, is a beginning in our spiritual warfare; but our chief enemies are the habits; these must be attempted also, but with prudence; wild beasts are not to be dealt with by main strength; A [...]t, and stratagem must be used in [...]his War; and 'tis good policy, I think [...]ere, to fight the least powerful foes [...]irst; the contracted habits, before we fall on the inbred natural incli­nations. While our forces are weak, [...]tis dangerous setting upon the [...]trongest holds, viz. the vices of [...]omplexion, which are woven into our very natures. If a man apply [...]ll his force where he hath not reso­ [...]ution enough to go through with [Page 50] what he undertakes, he receives a foyl, and 'tis odds but he sits down, and faints. Prudence therefore is to be used, where we distrust our strength: Fall upon sin then, where 'tis weakest, where it hath least of na­ture, and least of temptation, and where we have arguments from re­putation, and worldly interests, where­with to war against it. If we pre­vail, we are heartned by the success: Our Faith and resolution will grow stronger by this experience, when we have triumpht over the sins of evil custom, example, and sensual indul­gence.

  And when that is done, we must remember, that 'tis not enough that those habits are thrust out; others must be planted in their room: when the soyl is prepared, the seed must be sown; and the seeds of vertuou [...] [Page 51] habits, are the actions of vertue. These I recommended under the last head, and shall say more of the introdu­cing habits, under one that follows on purpose.

• (III.) The next advance in our endeavours, is, In the strength of God, and in the Name of his Son, to assault the gre [...]ter Devils, and to strive to cast out them; I mean the sins of Complexion, and particular Nature. This is a great work, and will re­quire strong Faith, and many Prayers, and much time, and great watchfulness, and invincible resolution: Imploy these heartily; and though thou now and then mayst receive a foyl, yet give not off so, but rise again in the strength of God, implore new aid, and [...]ortifie thy self with more considera­ [...]ions, and deeper resolves; and then [Page 52] renew the Combat upon the encou­ragement of Divine assistance, and Christs merits and intercession, and the promise that sin shall not have do­minion over us, Rom. vi.14.

  Remember, that this is the great work, and the biggest difficulty; if this be not overcome, all our other labour hath been in vain, and will be lost. If this root remain, it will still bear poysonous fruit, which will be matter for temptation, and occasion of continual falling; and we shall be in danger of being reconciled again to our old sins, and to undo all; and so our latter end will be worse the [...] our beginning, 2 Pet. ii.20. Or, at least, though we stand at a stay, and satisfie our selves with that; yet though we are contented, our condi­tion is not safe.

  If we will endeavour to any pur­pose [Page 53] of duty, or security, we must proceed still after our lesser conquests, till the sins of complexion are laid dead at our feet. He that is born of God, sinneth not, and he cannot sin, 1 Ioh. iii.9. Till we come to this, we are but strugling in the birth.

  Such a perfection as is mortifying of vitious temper, is I hope attainable, and 'tis no doubt that which Reli­gion aims at; and though it be a difficult height, yet we must not sit down this side: At least we must be always pressing on to this Mark: if Providence cut off our days be­fore we have arrived to it, we may expect acceptance of the sincerity of our endeavours, upon the account of the merits of our Saviour: For he hath procured favour for those sincere Believers, and Endeavourers, whose Day is done, before their [Page 54] Work is compleated; this I mean, of subduing the darling sins of their particular Natures.

  But then if we rest, and please our selves with the little Victories and attainments, and let these our great enemies quietly alone, 'tis an argu­ment our endeavours are not sincere, but much short of that striving, which will procure an entrance into the straight gate. The n [...]xt thing (and 'tis the last I shall mention) which is implyed in striving, is,

• (IV.) To furnish our selves, through Divine Grace, with the habits and in­clinations of Holiness and Vertue. For Goodness to become a kind of Nature to the Soul, is height indeed; but such a one as may be reacht: the new Nature, and new Creature, Gal. vi.15. are not meer Names.

[Page 55]We have observ'd that some men are of a Natural Generosity, Veracity and Sweetness; and they cannot act contrary to these Native Vertues without a mighty Violence: why now should not the New Nature be as powerful as the Old? And why may not the Spirit of God, working by an active faith and endeavour, fix habits and inclinations on the Soul as prevalent as those? No doubt, it may, and doth, upon the Diviner Souls: For whom to do a wicked, or unworthy action, 'twould be as violent, and unnatural, as for the meek and compassionate temper to butcher the innocent; or for him, that is naturally just, to oppress and make a prey of the fatherless and the widow. I say, such a degree of perfection as this, should be aim'd at, Heb. vi.1. and we should not sit down, and slacken [Page 56] our endeavours on this side it.

In order to our aiming to the happy pitch, we are to use frequent meditation on the excellency and plea­sure of Vertue and Religion; and earnest prayer for the Grace of God; and diligent attendance upon the pub­lique worship; and pious company and converses: For this great design, these helps are requisite, and if we exercise our selves in them, as we ought, they will fire our Souls with the love of God, and Goodness; and so at last, all Christian Vertues will become as natural to us, as sin was before. And to one, that is so prepa­red, the Gate of Happiness will be open, and of easie entrance; the dif­ficulties are overcome, and from hence­forth the way is pleasant and plain before him, Prov. iii.17.

[Page 57]Thus I have shewn you, that the formidable difficulties may be over­come, and I have told you How: 'tis a plain course I have direct [...]d, that will not puzzle your und [...]rstandings with needless niceties, nor distract your memories with multitudes. Walk in this way, and do it constant­ly, with vigour and alacrity; and there is no fear, but in the strength of God, through the merits and media­tion of his Son, you will overcome, and at last, enter.

SECT. IV.

I Had now done with this general Head, but that 'tis necessary to note three things here.

• (1.) Those Instruments of our happiness which we must use in striving, viz. Faith, Prayer, and [Page 58] active Endeavour, must all of them be employed. Not any one singly, will do the great work; nor can the others, if any one, be wanting. If we believe, and do not pray; or pray, and do not endeavour; or endeavour, without those, the Difficulties will remain, and 'twill be impossible for us to enter.
• (2.) We must be diligent in our course: If we do not exercise Faith vigorously, and pray heartily, and en­deavour with our whole might, the means will not succeed; and 'tis as good not at all, as not to purpose. The Difficulties will not be over­come by cold Faith, or sleepy Prayers, or remiss Endeavours: A very in­tense degree of these is necessary.
• (3.) Our striving must be constant; we must not begin, and look back, Heb. x.38. or run a while, and stop [Page 59] in midd course, 1 Cor. ix.24. and content our selves with some attain­ments, and think we have arrived, Phil. iii.14. If we do so, we shall find our selves dangerously mista­ken. The Crown is at the end of the Warfare, and the Prise at the end of the Race. If we will succeed, we must hold on: The life of one that strives, as he ought, must be a conti­nual motion forwards; always pro­c [...]eding, always growing.

If we strive thus, we cannot fail; if any of these qualifications be want­ing, we cannot but miscarry. And hence no doubt it is, that many that seek to enter, shall not be able, and the presumed sons of the Kingdom are shut out, Mat. viii.12. They seek, and are very desirous to be ad­mitted; They do some thing, and strive; but their striving is partial, [Page 60] or careless, or short; by reason of which defects, they do not overcome, and shall not enter.

This is a dangerous Rock, and perhaps there are as many undone by cold, and half striving, as by not striving at all. He that hath done some thing, presumes he is secure; He goes the round of ordinary Du­ties, but advanceth nothing in his way; He overcometh none of the great Difficulties, none of the Ha­bits, or Natural Inclinations; He is contented with other things that make a more glorious shew; though they signifie less; and perhaps de­spiseth these, under the notion of Morality; and so presuming, that he is a Saint, too soon, he never comes to be one at all: such are the seekers that shall not be able to enter: Their seeking imports some striving; but [Page 61] 'tis such, as, though it be specious, yet it is imperfect, and will not suc­ceed. And hence the THIRD Proposition ariseth, that I proposed to discourse.

SECT. I.

(III.) THat there is a sort of striving that will not procure an entrance: implyed in these words, For many will seek to enter in, and shall not be able.

'Tis a dangerous thing to be flat­tered into a false peace; and to take up with imperfect Godliness; to re­concile the hopes of Heaven to our beloved sins, and to judge our con­ditions safe upon insufficient grounds. This multitudes do, and 'tis the great danger of our days; Men cannot be contented without doing something in Religion; but they are contented with a little. And then they reckon themselves godly, before they are vertuous; and take themselves to be Saints, upon such things as will [Page 64] not distinguish a good man from a bad.

We seek after Marks of Godliness, and would be glad to know, how we might try our state: The thing is of great importance; and if the Signs we judge by are either false, or imperfect, we are deceived to our undoing. Meer Speculative mistakes about Opinions, do no great hurt; but errour in the Marks and Mea­sures of Religion, is deadly. Now there are sundry things commonly taken for signs of Godliness, which though they are something, yet they are not enough; They are hopeful for beginnings, but nothing worth when they are our end, and rest. They are a kind of seeking, and im­perfect striving; but not such as over­cometh the difficulties of the way, or will procure us an entrance at the [Page 65] Gate. Therefore to disable the flat­tering, insufficient marks of Godliness, I shall discover in pursuance of the Third Proposition, How far a man may strive in the exercises of Religi­on, and yet [...] be found at last among those seekers that shall not be able to enter. And though I have intima­ted something of this in the ge­neral before, yet I shall now more particularly shew it in the Instances that follow. And in these I shall discover a Religion that may be called Animal, to which the Na­tural man may attain.

SECT. II.

(1.) A Man may believe the Truths of the Gospel, and assent hear­tily to all the Articles of the Creed: and if he proc [...]eds not, he is no further [Page 66] by this, than the faith of Devils, Jam. ii.19.

(2.) He may go on, and have a great thirst to be more acquainted with Truth; He may seek it diligently in Scripture, and Sermons, and good Books, and knowing Company; And yet do this, by the motion of no higher principle, than an inbred curi­osity, and desire of knowledge; and many times this earnestness after Truth, proceeds from a proud affecta­tion to be wiser than our Neigh­bours, that we may pity their dark­ness; or the itch of a disputing hu­mour, that we may out talk them; or a design to carry on, or make a party, that we may be called Rabbi, or serve an Interest: And the zeal for Truth that is set on work by such motives, is a spark of that fire that is from beneath: 'Tis dangerous [Page 67] to a mans self, and to the publick weal of the Church, and mankind. But the man proceeds, and is

(3.) Very much concern'd to de­fend, and propagate his Faith; and the Pharisees were so in relation to theirs, Mat. xxiii.15. and so have been many Professors of all the Re­ligions that are, or ever were. Men naturully love their own Tenents, and are ambitious to mould others judgments according to theirs. There is glory in being an instructer of other men; and turning them to our ways, and opinions: so that here is nothing yet above Nature; no­thing but what may be found in many that seek, and are shut out. But,

(4.) Faith works greater effects than these, and Men offer themselves to Martyrdom for it; This, one would [Page 68] think, should be the greatest height, and an argument that all the dif­ficulties of the way, are overcome by one that is so resolved; and that the Gate cannot but be opened to him. And so, no doubt, it is, when all things else are sutable: But otherwise these consequences by no means follow. St. Paul supposeth that a man may give his body to be burned, and not have Charity, without which his Martyrdom will not profit, 1 Cor. xiii. For one to deny his Religion, or what he believes to be certain, and of greatest consequence, is disho­nourable and base: and some out of principles of meer natural bravery, will die rather than they will do it; and yet, upon other accounts, be far enough from being heroically virtuous. Besides, the desire of the glory of Martyrdom, and Saintship [Page 69] after it, may in some be stronger than the terrors of Death: and we see frequently, that men will sacri­fice their lives to their honour and reputation; yea to the most con­temptible shaddows of it. And there is no passion in us so weak, no lust so impotent, but hath, in ma­ny instances, prevail'd over the fear of dying. Every Appetite hath had its Martyrs; and all Religions theirs; and though a man give his body to be burnt for the best, and have not Charity, viz. Prevalent love to God and Men, it will not signifie: So that Martyrdom is no infallible mark, nor will it avail any thing, except sincere endeavour to overcome the greater difficulties, have gone be­fore it. Thus far Faith may go without effect: and yet one step further,

[Page 70](5.) Men may confidently rely up­on Christ for salvation, and be firmly perswaded that he hath justified, and will make them happy. They may appropriate him to themselves, and be pleased mightily in the opinion of his being theirs. And yet not­withstanding this confidence, may be in the number of those seekers that shall not enter. For Christ is the Author of eternal life only to those that obey him, Heb. v.9. and to obey him, is to strive vigorously, and constantly, to overcome all our sinful inclinations and habits. And those that trust he will save them, though they have never seriously set about this work, deceive themselves by vain presumption, and in effect say, that he will dissolve or dispense with his Laws in their favour. For he requires us to deny our selves, [Page 71] Mar. viii.34. To mortifie the body, Rom. viii.13. To love enemies, Mat. v.44. To be Meek, Mat. xi.29. and Patient, Jam. v.8. and Humble, 1 Pet. v.7. and Iust, Mat. vii.12. and Charitable, Heb. xiii.16. and Holy as be that called us is holy, 1 Pet. i.15. And he hath promised to save up­on no other terms; For all these are included in Faith, when 'tis taken in the justifying sense; and this is the way of Happiness: If we walk not in this, but in the paths of our own choosing, our relying upon Christ is a mockery, and will de­ceive us.

We may indeed be confident, and we ought, that he will save all those that so believe as to obey him; but may not trust that he will save us except we are some of those. To rely upon Christ for our salvation, must [Page 72] follow our sincere and obedient stri­ving, and not go before it. The mi­stake of this is exceeding dangerous, and I doubt hath been fatal to ma­ny. The sum is, To rely on Christ without a resolute and steady endea­vour to overcome every sin and temptation, will gain us nothing in the end but shame and disappoint­ment: For 'tis not every one that saith unto him, Lord, Lord, shall enter into heaven, but he that doth the will of his Father which is in heaven, Mat. vii.21. The foolish Virgins relyed upon him, and expected he should open to them; Lord, Lord, open to us, Mat. xxv.11. but he kept them out, and would not know them, v. 11.

Thus of the First imperfect Mark of Godliness; A man may upon the account of meer Nature, arrive to all [Page 73] the mentioned degrees of Faith; and yet if his endeavours in the practice of Christian virtues be not sutable, he will certainly come short at last.

SECT. III.

(II.) A Man may be very devout, and given much to Prayer, be very frequent and earnest in it; may have the gift of exp [...]essing him­self fluently, without the help of Form or Meditation: yea he may be so intent and taken up in these exe [...]cises, that he may as it were be ravish't out of himself by the fer­vours of his spirit; so that he really kindles very high affections as well in others, as in himself: And yet if he rests in this, and such like things, as Religion, and reckons that he is accepted of God for it; if he [Page 74] allow himself in any unmortified lusts, and think to compound for them by his Prayers, he is an evil man notwithstanding, and one of those seekers that shall not be able to enter. The Pharisees, we know, were much given to Prayer: They were long in those devotions, and very earnest in them, often repeating the same expressions, out of vehe­mence. Ignatius Loyola, founder of the Jesuites, was a man almost ecstatical in his Prayers; and Hacket the Blasphemer, executed in the days of Queen Elizabeth, was a person of Seraphical Devotion, and would pray those that heard him even in­to transports. Basilides the cruel Duke of Mosco, is said to have his hands almost continually lifted up in Prayer, except when they were imployed in some barbarous and [Page 75] bloody Execution: And we have known and felt one not much un­like him. There are infinite in­stances in our dayes of this dangerous sort of evil men.

And we may learn hence, that the greatest gift of Prayer, and earnestness and frequency in it, is no good mark of Godliness, except it be attended with sincere, constant and virtuous endeavours.

For some men have a natural spice of Devotion in a Religious Me­lancholy, which is their temper; and such have commonly strong Imagi­na [...]ions, and zealous affections, which when they are heated, flame forth into great heights, and expressions of devotion: The warm phancy furnish­eth words and matter readily and un­expectedly, which many times be­gets in the man a conceit that he [Page 76] is inspired, and that his Prayers are the breathings of the Holy Ghost; or at least, that he is extraordinarily assisted by it; which belief kindles his affections yet more, and he is carried beyond himself, even into the third heavens, and suburbs of glory, as he fancies, and so he makes no doubt, but that he is a Saint of the first rank, and special favorite of Heaven; when all this while, he may be really a bad man full of Envy, and Malice; Pride, and Co­vetousness; Scorn, and ill Nature; contempt of his Betters, and disobedi­ence to his Governors. And while it is so, notwithstanding those glorious things, he is no further than the Pharisee. Hearty and humble desire, though imperfectly exprest, and with­out this pomp, and those wonders, is far more acceptable to God, who [Page 77] delights not in the exercises of meer Nature, Psal. cxlvii.10. but is well pleased with the expressions of Grace in those that fear him.

So that a sincere and lowly-minded Christian that talks of no immediate incomes, or communications; and perhaps durst not, out of reverence, trust to his own present conceptions in a work so solemn, but useth the help of some pious form of words sutable to his desires and wants, who is duly sensible of his sins, and the necessity of overcoming them; and is truly and earnestly desirous of the Divine aids, in order to it: such a one as this Prays by the Spirit, and will be assisted by it; while the other doth all by meer Nature and imitation, and shall not have those spiritual aids which he never heartily desires, nor intends to use.

[Page 78]This, I think, I may truly and safely say: But for the Controversie between Forms and Conceived Pray­ers, which of them is absolutely best, I determine nothing of it here. And indeed, I suppose that in their own nature, they are alike indifferent, and are more or less accepted, as they partake more or less of the Spirit of Prayer, viz. of Faith, Humility, and holy desire of the good thing we pray for; and a man may have these that prays by a Form; and he may want them that takes the other way, and thinks himself in a dispensation much above it. So that my business is not to set up one of these ways of Devotion against the other; but to shew, that the heights and vehemen­cies of many warm people in their un­premeditated Prayers, have nothing in them supernatural or Divine, and [Page 79] consequently, of themselves, they are no marks of Godliness: which I hope no one thinks I speak to dis­credit those pious ardours that are felt by really devout souls, when a vi­gorous sense of God, and Divine things, doth even sometimes tran­sport them: Far be it from me to design any thing so impious; My aim is only to note, that there are complexional heats raised, many times by fancy and self-admiration, that look like these, in persons who really have little of God in them; and we should take care that we are not de­ceived by them. Thus far also those may go that notwithstanding shall not enter. I add,

SECT. IV.

(III.) A Man may endeavour some things likewise, and so strive in the last sense; and yet for want of some of the mentioned Qualifications, his work may miscarry, and himself with it.

(1.) There is no doubt, but that an evil man may be convinced of his sin and vileness, and that even to an­guish and torment. The G [...]ntiles, saith the Apostle, Rom. ii.14. which have not the Law, shew the works of the Law written in their hearts, their thoughts in the mean time accusing, or excusing one another. Conscience of­ten stings and disquiets the vilest sinners; and sometimes extorts from them lamentable confessions of their sins, and earnest declamations [Page 81] against them. They may weep bit­terly at their remembrance, and be under great heaviness, and dejection upon their occasion. They may speak vehemently against sin them­selves, and love to have others to handle it severely. All this bad men may do upon the score of natural fear, and self love, and the apprehensi­on of a future Iudgment. And now such convictions will naturally beget some endeavours: A convinced under­standing will have some influence upon the will and affections. The mind in the unregenerate, may lust against the flesh, as that doth against it.

So that (2.) such a meer animal man may promise, and purpose, and endeavour in some pretty considera­ble measure; but then, he goes not on with full resolution, but wavers, and stops, and turns about again; [Page 82] and lets the law of the members, that of death and sin, to prevail over him. His endeavour is remiss, and conse­quently ineffectual; it makes no conquests, and will not signifie. He sins on, though with some regret; and his very unwillingness to sin, while he commits it, is so far from lessening, that it aggravates his fault: It argues that he sins against conscience, and conviction; and that sin is strong and reigns.

'Tis true indeed St. Paul, Rom. 7. makes such a description seemingly of himself, as one might think con­cluded him under this state; He saith, vers. 8. That sin wrought in him all manner of concupiscence: vers. 9. That sin revived, and he died: vers. 14. That he was carnal; and again, sold under sin, vers. 20. That sin dwelt in him, and wrought that which [Page 83] he would not: vers. 23. That the law of his Members led him into captivity to the law of sin: and vers. 25. That he obeyed the law of sin.

If this be so, and St. Paul, a re­generate man, was in this state, it will follow, that seeking and feeble endea­vour, that overcometh no difficulty, may yet procure an entrance; and he that is come hitherto, viz. to en­deavour, is safe enough though he do not conquer.

This Objection presseth not only against this head, but against my whole Discourse, and the Text it self. Therefore to answer it, I say, That the Apostle here is not to be understood of himself, but he de­scribes the state of an unregenerate man, though he speaks in the first person, a Figure that was ordinary with this Apostle, and frequent [Page 84] enough in common speech: Thus we say, I am thus, and thus, and did so, and so, when we are describing a state, or actions in which per­haps we in person are not con­cerned.

In this sense the best Expositors understand these expressions, and those excellent Divines of our own, Bishop Taylor, and Dr. Hammond, and others have noted to us, That this description is directly contrary to all the Characters of a regenerate man, given elsewhere by this, and the other Apostles. As he is said to be dead to sin, Rom. vi.11. Free from sin, and the servant of Righteousness, Rom vi.18. That he walks not after the flesh, but after the Spirit, Rom. viii.1. [...]hat the law of the Spirit of life in Christ Iesus, hath made him free from the law of sin and death, Rom. [Page 85] viii.2. That he overcometh the world, Joh. 5.4. He sinneth not, 1 Joh iii.6. He hath crucified the flesh with its af­fections and lusts, Gal. v.24. Which Characters of a truly regenerate per­son, if they be compared with those above-cited out of Rom. vii. it will appear, that they are as contrary, as 'tis possible to speak; and by this, 'tis evident that they describe the two contrary states.

For can the regenerate be full of all manner of concupiscence, and at the same time be crucified to the flesh, and ill affections and lusts? one, in whom sin revives while he dies; and yet one that is dead to sin? carnal, and yet not walking after the flesh, but af­ter the Spirit? sold under sin, and yet free from sin? Having sin dwel­ling in him; and a captive to sin; and obeying the law of sin; and yet [Page 86] free from the law of sin and death? How can these things consist? To tell us, 'Tis so, and 'tis not so, and to twist such contradictions into Or­thodox Paradoxes, are pretty things to please Fools and Children; but the wiser sort care not for such riddles, as are not sense.

I think 'tis evident enough then, that the Apostle in that mistaken Chapter, relates the feeble, impotent condition of one that was convinced and strove a little, but not to purpose. And if we find our selves com­prised by that description, though we may be never so sensible of the evil and danger of a sinful course, and may endeavour some small matter, but without success; we are yet un­der that evil, and obnoxious to that danger: For he that strives in earnest, conquers at last, and advanceth still, [Page 87] though all the work be not d [...]ne at once. So that if we endeavour and gain nothing, our endeavour is pec­cant, and wants Faith or Prayer for Divine aids, or constancy, or vigor; and so, Though we may seek, we shall not be able to enter.

But (3) An Imperfect striver may overcome sin in some Instances, and yet in that do not great matter nei­ther, if he lies down and goes no fur­ther: There are some sins we out­grow by age, or are indisposed to them by bodily infirmity, or diverted by occasions, and it may be by other sins; and some are contrary to world­ly Interests, to our credit, or health, or profit; and when we have been in any great degree prejudiced by them in these, we fall out with those sins, and cease from them, and so by resolution and disuse, we master [Page 88] them at last fully: which, if we went on, and attempted upon all the rest, were something: But when we stop short in these petty victo­ries, our general state is not altered; He that conquers some evil appetites, is yet a slave to others; and though he hath prevailed over some difficul­ties, yet the main ones are yet be­hind.

Thus the imperf [...]ct striver ma­sters, it may be, his beastly appetite to intemperate drinking, but is yet under the power of love of Riches, and vain pleasure. He ceaseth from open debauchery, but entertains spiri­tual wickedness in his heart: He will not Swear, but will backbite and rail: He will not be Drunk, but will damn a man for not being of his opinion: He will not prophane the Sabbath, but will defraud his Neigh­bour.

[Page 89]Now these half conquests, when we rest in them, are as good as none at all. Then shall I not be ashamed, when I have regard to all thy Com­mandments, saith the Kingly Pro­phet, Psal. cxix.6. 'Tis shameful to give off, when our work is but half done; what we do, casts the great­er reproach upon us for what we omit. To cease to be prophane, is something as a passage, but nothing for an end. We are not Saints as soon as we are civil. 'Tis not only gross sins that are to be overcome. The wages of sin is death, not only of the great and capital, but of the smallest, if they are indulged. The Pharisee applauded himself, that he was not like the Extortioners, Adul­terers, and unjust, nor like the Pub­lican, that came to pray with him, Luk. xviii.11. and yet he went away [Page 90] never the more justified. The un­wise Virgins were no profligate livers, and yet they were shut out.

He that will enter, must strive a­gainst every corrupt appetite and inclination. A less leak will sink a Ship, as well as a greater, if no care be taken of it. A Consumption will kill, as well as the Plague; yea sometimes the less Disease may in the event prove more deadly, than the greater; for small distempers may be neglected, till they become incurable; when as the great ones awaken us to speedy care for a re­medy. A small hurt in the finger slighted, may prove a gangreen, when a great wound in the head, by seasona­ble applications is cured.

'Tis unsafe then to content our selves with this, that our sins are not foul and great; those we account lit­tle [Page 91] ones may prove as fatal, yea they are sometimes more dangerous: For we are apt to think them none at all, or Venial infirmities that may consist with a state of grace, and Divine favour; we excuse and make Apologies for them, and fan­cy that Hearing, and Prayer, and Confession are atonements enough for these. Upon which accounts I am apt to believe, that the less notorious Vices have ruined as ma­ny as the greatest Abominations. Hell doth not consist only of Drun­kards, and Swearers, and Sabbath-breakers: No, the demure Pharisee, the plausible Hypocrite, and formal Professor, have their place also in that lake of fire. The great impi­eties do often startle and awaken conscience, and beget strong con­victions, and so sometimes excite [Page 92] resolution, and vigorous striving; while men hug themselves in their lesser sins, and carry them unre­pented to their graves.

The sum is, We may overcome some sins, and turn from the grosser sort of wickedness, and yet if we endeavour not to subdue the rest, we are still in the condition of un­regeneracy and death, and though we thus seek, we shall not enter.

(4.) A Man may perform many duties of Religion, and that with re­lish and delight, and yet miscarry. As,

• (1.) He may be earnest and swift to hear, and follow Sermons con­stantly from one place to another, and be exceedingly pleased and af­fected with the Word, and yet be an evil Man, and in a bad state. Herod heard Iohn Baptist gladly, [Page 93] Mark vi.20. and he that received the seed into stony places, received it joyfully, Mat. xiii.20. Zeal for hearing doth not always arise from a conscientious desire to learn, in or­der to practise, but sometimes it proceeds from an itch after novelty and notions, or an ambition to be famed for Godliness; or the impor­tunity of natural conscience, that will not be satisfied except we do some­thing; or a desire to get matter to feed our opinions, or to furnish us with pious discourse; I say, earnest­ness to hear ariseth very often from some of these; and when it doth so, we gain but little by it: yea, we are dangerously tempted to take this for an infallible token of our Saintship, and so to content our selves with this Religion of the ear, and to disturb every body with the a­bundance [Page 94] of our disputes and talk, while we neglect our own spi­rits, and let our unmortified affections and inclinations rest in quiet, under the shadow of these specious services.

  So that when a great affection to hearing seiseth upon an evil man, 'tis odds but it doth him hurt; It puffs him up in the conceit of his Godliness, and makes him pragma­tical, troublesome, and censorious; He turns his food into poyson: Among bad men, those are certainly the worst, that have an opinion of their being godly; and such are those that have itching ears, under the power of vi­tious habits and inclinations. An ear­nest diligent hearer then, may be one of those who seeks, and is shut out. And so may

• (2.) He that Fasts much, and severely: The Iews were exceeding­ly [Page 95] given to fasting, and they were very severe in it. They abstained from all things pleasant to them, and put on sackcloth, and sowre looks, and mourned bitterly, and hung down the head, and sate in ashes; so that one might have taken these for very holy, penitent, mortified people, that had a great antipathy against their sins, and abhorrence of themselves for them: And yet God complains of these strict, severe Fasters, Zach. vii.5. That they did not Fast unto him; but fasted for strife and debate, Isa. lviii.4. Their Fasts were not such as he had chosen, to loose the bands of wickedness, to undo the heavy burden; and to let the oppressed free, vers. 6. But they continued, notwithstanding their Fasts, and Gods admonitions by his Prophets, to oppress the widow, and fatherless, and poor, Zach. vii.10.

  [Page 96]Thus meer natural and evil men sometimes put on the garb of Mor­tification, and exercise rigors upon their bodies, and external persons, in exchange for the indulgences they allow their beloved appetites; and while the strict Discipline reacheth no further, though we keep days, and fast often, yet this will not put us beyond the condition of the Pha­risee, who fasted twice in the week, as himself boasted. Luke xviii.12. And,

• (3.) An imperfect striver may be very much given to pious and religi­ous discourses: He may love to be talking of Divine things; especially of the love of Christ to sinners, which he may frequently speak of with much earnestness and affection, and have that dear name always at his tongues end to begin and close all [Page 97] his sayings; and to fill up the void places, when he wants what to say next: and yet this may be a bad man, who never felt those Di­vine things he talks of; and never loved Christ heartily, and as he ought.

'Twas observed before, that there are some who have a sort of Devout­ness, and Religion in their particular Complexion; and if such are talka­tive (as many times they are) they will easily run into such discourses, as agree with their temper, and take pleasure in them for that reason; and for this also, because they are apt to gain us reverence, and the good opinion of those with whom we converse. And such as are by nature disposed for this faculty, may easily get it by imitation and remem­brance of the devout forms they hear, [Page 98] and read: so that there may be no­thing Divine in all this; nothing, but what may consist with unmorti­fied lusts, and affections: And though such talk earnestly of the love of Christ, and express a mighty love to his name, yet this may be too without any real conformity unto him in his Life, and Laws. The Jews spoke much of Moses, in him they believed, and in him they trust­ed, Iohn v.45. His name was a sweet sound to their ears, and 'twas very pleasant upon their tongues; and yet they hated the Spirit of Moses, and had no love to those Laws of his, which condemned their wicked actions. And we may see how ma­ny of those love Christ, that speak often, and affectionately of him, by observing how they keep his Commandments, John xiv.15. espe­cially [Page 99] those of meekness, mercy, and universal love.

Thus imperfect strivers may im­ploy themselves in the external offi­ces of Religion: I have instanced only in Three, the like may be said of the rest. And to this, I add, That they may not only exercise themselves in the outward matters of duty, but may arrive to some things that are accounted greater heights, and are really more, and spiritual, and re­fined. To instance.

SECT. V.

(I.) THey may have some love to God, Goodness, and good men. The Soul naturally loves beau­ty, and perfection; and all mankind apprehend God, to be of all Beings, the most beautiful, and perfect, and [Page 100] therefore must needs have an intel­lectual love for him: The reason that that love takes no hold of the passions in wicked men, is, partly be­cause they are diverted from the thoughts of Him, by the objects of sense; but chiefly, because they con­sider him as their enemy, and there­fore can have no complacency, or de­light in him, who they think hath nothing but thoughts of enmity, and displeasure against them. But if once they come to be perswaded (as many times, by such false marks, as I have recited, they are) that God is their Father, and peculiar Friend; that they are his chosen, and his dar­lings, whom he loved from eterni­ty, and to whom he hath given his Son, and his Spirit, and will give Himself, in a way of the fullest en­joyment: Then, the Love that be­fore [Page 101] was only an esteem in the under­standing, doth kindle in the affections by the help of the conceit of Gods loving them so dearly, and the passion thus heated, runs out, even into se­raphick, and rapturous Devotions; while yet all this, is but meer animal love, excited chie [...]ly, by the love of our selves, not of the Divine Perfe­ctions. And it commonly goes no further, then to earnest expressions of extraordinary love to God in our Prayers, and Discourses, while it appears not in any singular obedience to his Laws, or generous, and univer­sal love to mankind: which are the ways whereby the true Divine Love is exprest; for, This is the love of God, that we keep his Command­ments, saith the Apostle, 1 Iohn v.3. And as to the other, thus, If we love one another, God dwelleth in us, [Page 102] and his love is perfected in us, 1 John iv.12. And on the contrary, If a man say, I love God, and hateth his brother, he is a lyar, John iv.20. Charity then, and universal obedience are the true arguments, and expres­sions of our love to God; and these suppose a victory over corrupt incli­nations, and self-will. But the other love which ariseth from the conceit of our special dearness to God upon insufficient grounds; that goes no further then to some suavities, and pleasant fancies within our selves; and some passionate complements of the Image we have set up in our ima­ginations. This Love will consist with Hatred, and contempt of all that are not like our selves; yea and it will produce it: those poisonous fruits, and vile affections may be incouraged, and cherish'd under it. [Page 103] So that there may be some love to God in evil men: But while self-love is the only motive, and the more pre­valent passion, it signifieth nothing to their advantage.

And as the imperfect striver may have some love to God, so he may to piety and vertue: every man loves these in Idea. The vilest sinner takes part in his affections with the vertu­ous and religious, when he seeth them described in History or Ro­mance; and hath a detestation for those, who are character'd as impious and immoral. Vertue is a great Beau­ty, and the mind is taken with it, while 'tis consider'd at a distance; and our corrupt interests, and sensual affections are not concern'd. 'Tis These that recommend sin to our love, and choice, while the mind stands on the side of vertue: with that we [Page 104] serve the Law of God, but with the flesh the law of sin, Rom. vii.25. So that most wicked men, that are not degenerated into meer Brutes, have this mental and intellectual love to goodness: That is, they approve, and like it in their minds, and would pra­ctise it also, were it not for the pre­valent biass of flesh and sense.

And hence it will follow like­wise, That the same may approve and respect good men; They may re­verence and love them for their Cha­rity, Humility, Iustice, and Tempe­rance, though themselves are per­sons of the contrary Character; yet they may have a great and ardent aff [...]ction for those that are eminent­ly pious and devout, though they are very irreligious themselves. The conscience of vertue, and of the excel­lency of Religion, may produce this [Page 105] in the meer natural man, who is under the dominion of vile inclinati­ons, and affections; and therefore this is no good mark of godliness nei­ther. Our love to God and goodness will not stead us, except it be preva­lent. And as the love described may be natural, and a meer animal man may arrive unto it: So,

(II.) He may to an extraordina­ry zeal for the same things that are the objects of his love. Hot tempers are eager, where they take either kind­ness or displeasure. The natural man that hath an animal love to Religion, may be violent in speaking, and act­ing for things appertaining to it. If his temper be devotional and passion­ate, he becomes a mighty zealot, and fills all places with the fame of his godliness: His natural fire moves this way, and makes a mighty blaze. [Page 106] Ahab was very zealous, and 'tis like 'twas not only his own interest that made him so, 2 Kings x.16. The Pharis [...]es were zealous people, and certainly their zeal was not always personated, and put on, but real: Though they were Hypocrites, yet they were such, as, in many things, deceived themselves, as well as others. They were zealous for their Traditi­ons, and they believ'd 'twas their duty to be so. St. Paul while a per­secutor, was zealous against the Dis­ciples, and he thought he ought to do many things against that name. And our Saviour foretells, that those zealous murderers that should kill his Saints, should think, They did God good service in it, John xvi.2. So that all the zeal of the natural man is not feigning, and acting of a part; nor hath it always evil ob­jects. [Page 107] The Pharisees were zealous against the wickedness of the Publi­cans, and Sinners. Zeal then, and that in earnest for Religion, may be in bad men. But then, this is to be noted, that 'tis commonly about opinions, or external rites, and usages, and such matters as appertain to first Table Duties, while usually the same men are very cold, in reference to the Duties of the Second: And when zeal is partial, and spent about the little things that tend not to the overcoming the difficulties of our way, or the perfecting of humane na­ture, 'tis a meer animal fervour, and no Divine Fire. And the natural man, the seeker that shall not enter, may grow up to another height that looks gloriously, and seems to speak mighty things. As,

(III.) He may have great comforts [Page 108] in religious meditations, and that even to rapturous excesses. He may take these, for sweet communion with God, and the joys of the Holy Ghost, and the earnest of Glory, and be lifted up on high by them, and inabled to speak in wonderful ravishing strains; and yet notwithstanding be an evil man, and in the state of such as shall be shut out.

For this we may observe, That those whose complexion inclines them to devotion, are commonly much under the power of melancholy; and they that are so, are mostly very va­rious in their tempers; sometimes merry, and pleasant to excess; and then plung'd as deep into the other extreme of sadness, and dejection: one while the sweet humours enliven the imagination, and present it with all things that are pleasant and [Page 109] agreeable. And then, the black blood succeeds, which begets clouds, and darkness, and fills the fancy with things frightful, and uncomfortable. And there are very few but feel such varieties in a degree in themselves [...] Now while the sweet blood and [...]mours prevail, the person whose complexion inclines him to Religi­on, and who hath arrived to the degrees newly discours'd of (though a meer natural man) is full of in­ward delight, and satisfaction; and fancies at this turn, that he is much in the favour of God, and a sure heir of the Kingdom of Glory; which must needs excite in him ma­ny luscious, and pleasant thoughts: and these further warm his imagina­tion, which, by new, and taking sug­gestions still raiseth the affections more; and so the man is as it were [Page 110] transported beyond himself, and speaks like one dropt from the clouds: His tongue flows with Light, and Glories, and Communion, and Reve­lations, and Incomes; and then, be­lieves that the Holy Ghost is the Au­thor of all this, and that God is in him of a truth, in a special way of Ma­nifestation, and vouchsafement. This is one of the greatest Heights of the Animal Religion, and many times it proceeds from nothing more Di­vine. For when melancholick vapours prevail again, the imagination is over­cast, and the fancy possest by dismal and uncomfortable thoughts: and the man, whose head was but just be­fore among the Clouds, is now grove­ling in the Dust. He thinks all is lost, and his condition miserable; He is a cast-away, and undone, when in the mean while as to Divine fa­vour [Page 111] he is just where he was before, or rather in a better state, since 'tis better to be humbled with reason, then to be lifted up without it. Such effects as these do meer natural pas­sions and imaginations produce, when they are tinctured and height­ned by religious melancholy. To deny ones self, and to overcome ones passi­ons, and to live in a course of a sober vertue, is much more Divine, then all this.

'Tis true indeed, and I am far from denying it, that holy men feel those joys and communications of the Divine Spirit which are no fancies; and the Scripture calls them great peace, Ps. cxix.165. and joy in be­lieving, Rom. xv.13. and the peace of God that passeth all understanding, Phil. iv.7. But then, these Divine vouchsafements are not rapturous, or [Page 112] [...]cstatical. They are no sudden flashes that are gone in a moment, leaving the soul in the regions of sorrow, and despair; but sober lasting com­forts, that are the rewards and re­sults of vertue; the rejoycings of a good conscience, 2 Cor. i.12. and the manifestations of God to those rare souls, who have overcome the evils of their natures, and the difficulties of the way, or are vigorously pressing on towards this mark, Phil. iii.14. But for such as have only the forms of godliness, I have mentioned, while the evil inclinations and habits are in­dulged, whatever they pretend, all the sweets they talk of, are but the imagery of dreams, and the pleasant delusions of their fancies.

SECT. VI.

THus I have shewn how far the meer Animal Religion may go, in imperfect striving. And now I must expect to hear

(1.) That this is very severe, un­comfortable Doctrine; and if one that shall eventually be shut out, may do all this, what shall become of the generality of Religious men that never do so much? And if all this be short, what will be available? who then shall be saved?

To which I Answer, That we are not to make the measures of Re­ligion and Happiness our selves; but to take those that Christ Jesus hath made for us: And he hath told us, That except our Righteousness exceed the Righteousness of the Scribes and [Page 114] Pharisees, we shall in no wise enter into the Kingdom of heaven, Mat. v.20. Now the Scribes and Pha [...]i­sees did things in the way of Reli­gion, that were equal to all the par­ticulars I have mentioned; yea they went beyond marry of our glorious Professors, who yet think themselves in an high form of Godliness. They believed their Religion firmly, and Prayed frequently and fervently, and Fasted severely; They were [...]xact, and exceeding strict in the observa­ti [...]n of their Sabbaths, and hated scandalous and gross sins; and were very punctual in all the duties of outward Worship; and in many things supererrogated and went be­yond what was commanded: Such zealous people were They; and They separated from the conversations and customs of oth [...]r Iews, upon the ac­count [Page 115] of their supposed greater Ho­liness and Purity. These were heights to which the Pharisees arrived; and a good Christian must exceed all this: And he that lives in a sober course of Piety, and Vertue; of self Government, and humble submission to God; of obedience to his Superi­ors, and Charity to his Neighbours; He doth really exceed it, and shall enter, when the other shall be shut out. So that, when our Saviour saith, that the Pharisaick Righteousness must be exceeded, the meaning is not, That a greater degree of every thing the Pharisees did, is necessary; but we must do that whith in the nature and kind of it is better and more ac­ceptable to God, viz. That whereas they placed their Religion in strict Fastings, and nice observations of Festivals; in lowd and earnest Prayers, [Page 116] and zeal to get Proselites; we should place ours, in sincere subjections of our wills to the will of God; in imitation of the life of Christ, and obedience of his Laws; in amending the faults of our natures and lives; in subduing our passions, and casting out the habits of evil: These are much be­yond the Religion of the Phanatick Pharisee [...] not in shew and pomp; but in real worth, and divine esteem. So that, upon the whole, we have no reason to be discouraged, because They that do so much are cast out; since, though we find not those heats, and specious things in our selves which we observe in them, yet if we are more meek, and modest, and patient, and charitable, and humble, and just, our case is better; and we have the Power of Godliness, when theirs is but the Form; And we, whom [Page 117] They accounted aliens and enemies, shall enter; while they, the presumed friends and domesticks, shall be shut out.

But (2.) I expect it should be a­gain Objected against this severity of Discourse, That our Saviour saith, Mat. xi.20. That his yoke is easie and his burden is light: which place seems to cross all that hath been said about the Difficulties of Reli­gion. And 'tis true it hath such an appearance, but 'tis no more: For the words look as cross to the expressi­ons of the same Divine Author, con­cerning the straightness of the Gate, and narrowness of the Way, as to any thing I have delivered from those infallible sayings. Therefore to re­move the semblance of contrariety, which the objected Text seems to have to those others, and to my [Page 118] Discourse, we may observe,

That when our Saviour saith, that his yoke is easie, the word we read easie is [...], which signifieth very good, excellent, gracious; and the meaning, I suppose is, That his Pre­cepts had a native beauty and goodness in them; That they are congruous and sutable to our reasonable Na­tures, and apt instruments to make us happy; In which sense, this ex­pression hath no antipathy to the Text, or to any thing I have said. And whereas 'tis added, [ My Burden is light] I think by this, we are to understand, That his Commands are not of that burdensome nature, that the Ceremonies of the Iewish Laws were: Those were very cumber­some, and had nothing in their na­ture to make them pleasant and a­greeable; whereas his Religion had [Page 119] no expensive, troublesome Rites ap­pendant to it; nor did it require any thing but our observation of those Laws which eternal Reason obligeth us to, and which of our selves we should choose to live un­der, were we freed from the intangle­ments of the World, and interests of Flesh. So that neither doth this Ob­jection signifie any thing against the scope of my Discourse.

SECT. I.

AND now I am at liberty to descend to the Improve­ment of what I have said; and the things I have to add will be com­prehended under these two Gene­rals (1) Inferences, and a plain (2) Advice in order to practice. I begin with the Inferences and Corollaries that arise from the whole discourse. And

• (1) We may collect, What is the state of Nature; and what the state of Grace. We have seen [Page 122] that 'tis the great business of Reli­gion to overcome evil Inclinations, and the prevailing influence of sense, and passion, and evil customs and example and worldly affections; And therefore the state of Nature consists in the power, and prevalency of These. This is that the Scri­pture calls the Old man, Eph. iv.22. The Image of the earthy, 1 Cor. xv. Flesh, Gal v.17. Death, Rom. vii.24. Darkness, John iii.19. and old leaven, 1 Cor. v.7. On the con­trary, The state of Grace is a state of sincere striving against them; which if it keeps on, ends in Victo­ry. And this is call'd Conversion, Acts iii.19. and Renovation, while 'tis in its first motions; And the Divine Nature, 2 Pet. i.4. the image of the heavenly, 1 Cor. xv.20. The Spirit, Gal. v.16. Light, Ephes. v.8. [Page 123] and Life, 1 Joh. iii.14. when 'tis arriv'd to more compleatness, and perfection.

  For our fuller understanding this, we may consider, That grace is taken (1) for Divine favour; (2) for Christian Vertue. As it sig­nifies Divine favour, so it is used,

  (1) For those helps and aids God affords us, viz. the Gospel, Joh. i.17. and the influences of his Spirit, 1 Cor. xii.9. In this sense we are deli­ver'd from the state of nature by Baptism, viz. We are intitled to divine helps, which is a kind of regeneration; for we are born in a condition of impotence, and weak­ness, and destitution of spiritual as­sistances; This is the world of meer nature; But then in Baptism, we are brought into the world of the spirit, that is, are put under its influences, [Page 124] and are assured of its aids, and so are morally born again; Not that this Regeneration alone will save us, with­out our endeavours; it imports on­ly an external relation, and right to priviledges, and by these we may be powerfully assisted in our striving, if we use them.

  But then (2) Grace too, as it sig­nifies divine favour, implies his spe­cial love, and kindness, such as he vouchsafes to holy, and vertuous men; so that we may observe that there may be a distinction between a state of grace, and a state of sal­vation. A state of Grace in the for­mer sense, is a condition assisted by the influences of Gods Spirit, and all baptized persons are in that. But if they use not those h [...]lps, they are not in Gods special favour; and so not in a state of Salvation. But when [Page 125] those assistances are duly imployed, and join'd with our sincere endea­vour, then the person so using them, is in a state of Salvation also; and in Gods special love and fa­vour. Thus of the state of Grace in the first sense as taken for divine favour.

• (2) The word is also used for Christian Vertue, 2 Peter iii.18. and vertue is call'd grace, because 'tis wrought in us by the assistance of Gods Spirit and the light of the Gos­pel, which are divine favours; and to be in a state of grace in this sense, is to be a virtuous man, which sup­poseth divine aids, and intitles to divine love.

These things I have taken an oc­casion thus briefly to state; and I have done it, because there is oft­times much confusion in mens dis­courses [Page 126] about Grace, and Nature, from which much trouble and ma­ny controversies have arisen. And by what I have said also in these brief hints, the Doctrine of our Church in the office of Baptism, may be understood cleerly, and will appear to be very sound and true, notwithstanding the petty excepti­ons of those, that understand not what they say, nor whereof they affirm.

SECT. II.

(II) I may infer, That the great design of Reli­gion and the Gospel is to per­fect Humane nature. The per­fection of our natures consists (as I have intimated) in the subjection, and subordination of the affections and [Page 127] passions to the Mind, as it is inlight­ned, and directed by the divine Laws, and those of Reason. This is the state of integrity, in which we were first made; and we lost it, by the rebellion of our senses, and inferiour powers, which have usurpt the government of us ever since. Here is the imperfection, and corruption of our natures.

Now Religion designs to remove and cure these; and to restore us to our first, and happy state. Its business is not to reform our looks, and our language; or to model our actions, and gestures into a devout appearance; not only to restrain the practice of open pro­phaneness, and villany, nor to com­fort us with the assurance of Gods loving us, we know not why: But to cure our ill natures, to govern [Page 128] our passions, to moderate our de­sires, to throw out pride and envy, and all uncharitable surmisals, with the other spiritual sorts of wicked­ness; and thereby to make us like unto God, in whom there is no shadow of sin, or imperfection; and so to render us fit objects of his delight, and love.

So that whatever doth not tend to make us some way or other really better: better in our selves, and bet­ter in all Relations, as fathers, and children, and husbands and wives, and subjects, and governours, and neigh­bours, and friends, is not Religion; It may be a form of Godliness, but 'tis nothing to the life, and power. And where we see not this effect of Religion, let the professor of it be never so high and glorious in his profession, we may yet conclude [Page 129] that either his Religion is not good, or that he only pretends, and really hath it not.

This I take to be a considerati­on of great moment and great cer­tainty, viz. That Christian Reli­gion aims at the bettering and per­fecting of our natures. For the things it commands relate either to wor­ship, or vertue. The instances of external worship are prayer, and praise; both which are high acts of gratitude and justice, and they fit us for divine blessings, and keep us under a sense of God, and prepare us for union with him, which is the highest perfection of which the creature is capable Thus the out­ward acts of worship tend to our happiness; and the inward do infi­nitely the same.

[Page 130]They are Faith, and Love, and Fear. Faith in God supports, and r [...]lieves us in all afflictions, and di­stresses. The love of him is a plea­sure and solace to us in all losses and disappointments, since he is an ob­ject most filling, and satisfying; and one that cannot be lost, except we wilfully thrust him from us. Fear of God hath no torment; 'Tis no slavish dread of his greatness and power; but a reverence of his per­fections, and a lothness to offend him; and this disposeth us also for the communications of his grace, and love, Ps. lxxxv.9. And this it doth by congruity, and its own nature; which is to be said likewise of the others. So that they would make those happy that practise them, whether they had been positively enjoyn'd, or not; And though no express [Page 131] rewards had been annext unto them.

There are other two acts of worship which Christianity re­quires, which are instituted and po­sitive, and respect Christ our Lord; They are, the Sacraments, Baptism, and the Lords Supper; both which are holy Rites, of high significati­on; and seals of an excellent Cove­nant between God and us, assuring us of pardon of sins, and all divine favours, upon the conditions of our Faith, and repentance; and more firmly obliging us to holy obedience, and dependance; The only way in which we can be happy. Whence we see briefly, that all the parts of worship which Christianity binds upon us, tend to our perfection, and Felicity.

And all the vertues that it com­mands, [Page 132] do the same; both those that respect us in a personal, and those others that relate to us as mem­bers of Societies. Thus humility re­commended, Mat. v.3. Meekness blest, v. 5. purity, v.8. are vertues that accomplish our particular per­sons, and make us happy in our selves. For of Pride cometh Conten­tion, Prov. xiii.10. And a great part of our troubles arise from sto­mach and self-will, all which humi­lity cures. And meekness also takes away the occasions of the nume­rous mischiefs we run into through the rage and disorder of our passi­ons; and 'tis in it self a great beauty and ornament, since it ariseth from the due order, and government of our faculties. Purity also, which compre­hends temperance of all sorts, frees us from the tormenting importunity [Page 133] of those desires, that drag us out of our selves, and expose us to sin, and folly, and temptation, and make us exceeding miserable; besides which it is a perfection that ren­ders us like unto God, and the blest Spirits of the highest rank. And Christian ve [...]tues do not only accomplish, and make us happy in our particular persons, but in the more publique capacity also; They dispose us to a quiet obedi­ence to our governours without mur­muring, and complaining; and there­by the publique peace is secured; and all good things else in that.

But there are other vertues that Christianity enjoyns, which have a more direct tendency to the hap­piness of others, as Iustice, Mat. vii.12. Charity, 1 Cor. 13. Loyalty, Rom. xiii. and all other publique vertues [Page 134] may, I think, be comprehended un­der these. Where there is no Iustice, every man preys upon another, and no mans property is safe. Where Charity is wanting, Jealousies, ha­treds, envyings, back-bitings, and cruelties abound, which render the world deplorably unhappy. Where there is not Loyalty, and con­scionable submission to Governours, the publique is upon every occasion of commotion, involv'd in infinite miseries, and disasters. So that all the precepts of our Religion are in their own nature proper instruments to make us happy; and they had been methods of Felicity to be cho­sen by all reasonable creatures, though they had never been requi­red by so great, and so sacred an Authority.

These things I have said, because [Page 135] I could not choose but take this occasion to recommend the excel­lency, and reasonableness of our Reli­gion; And I have done it but only in brief hints, because it ariseth but upon a Corollary from my main subject, and from this I infer,

SECT. III.

(III) THat Christianity is the height, and per­fection of morality. They both tend to the real bettering, and ac­complishment of humane nature: But the rules and measures of mo­ral Philosophy were weak and im­perfect till Christ Iesus came; He confirmed and enforced all those pre­cepts of vertue, that were written upon our hearts; and cleared them from many corruptions that were [Page 136] grown upon them, through igno­rance and vice, the glosses of the Iews, and false conceits of the Gen­tiles; and he inforced them anew by his Authority, and the knowledg he gave of divine aids, and greater rewards, and punishments, then were understood before; yea he inlarged it in some instances, such as loving enemies, and forgiving injuries. Thus Christ Iesus taught morality, viz. the way of living like men; And the 5. Chapter of Matthew is an excellent Lecture of this kind.

So that to disparage morality, is to disgrace Christianity it self; and to vilifie one of the ends of Christs coming into the world. For all Religion and all duties respect either God, our neighbour, or our selves, and the duties that relate to these two last, are moral vertues. The Apo­stle [Page 137] St. Iames counted these Mora­lities of visiting the Widow and Fa­therless, to be the pure Religion and undefiled [...] Jam. i.17. And the Pro­phet Micah intimates, that those moral virtues of justice and mercy, were some of the main things that God required of us, Mich. vi.8. Our Saviour saith, that the whole Law is summ'd up in these two, to love God with all our souls, and our neighbour, as our selves, Math. xxii.13. which latter contains the duties of morality. And that which the grace of God in the Gospel teacheth, according to St Paul is, to live soberly, righteously, and godly in this present world, Tit. ii.11. There is no godliness without morality. All the fruits of the Spirit reckon'd up Gal. v.22. are moral virtues. And when we are commanded to gro [...] [Page 138] in grace, 2 Pet. iii.18. vertue is partly understood. For one branch of what is call'd Grace in us, is moral vertue, produced by divine aids, Christian principles, and incourage­ments; though 'tis true, the word is extended to those duties that re­late immediately to God also.

By which we see how ignorantly, and dangerously those people talk, that disparage morality as a dull, lame thing of no account, or reckoning. Upon this the Religion of the 2d. Table is by too many neglected; and the whole mystery of the new Godliness is lay'd in frequent hearing, and devout seraphick talk, luscious phancies, new lights, incomes, ma­nifestations, sealings, in-dwellings, and such like. Thus Antinomianism, and all kinds of Phanaticism have made their way by the disparagement of [Page 139] morality, and men have learnt to believe themselves the chosen, preti­ous people, while their hearts have been full of malice, and bitterness, and their hands of violence, while they despised dominions, and spoke e­vil of dignities, rebel'd against the Government, destroyed publique peace, and endeavoured to bring all into misery, and confusions. 'Tis this diabolical project of dividing morality from Religion, that hath gi­ven rise and occasion to all these villanies. And while the practisers of such things have assumed the name of the only godly, Godliness it self hath been brought into disgrace by them; and Atheism incouraged to shew it self, in open defiance to Religion. Yea, through the indiscre­tions, and inconsiderateness of some preachers, the phantastry, and vain [Page 140] babble of others, and the general disposition of the people to admire what makes a great shew, and pre­tends to more then ordinary spiri­tuality; things are, in many places, come to that pass, that those who teach Christian vertue, and Religion, in plainness and simplicity without senseless phrases, and phantastick affectations, shall be reckon'd for dry moralists, and such as under­stand nothing of the life, and power of Godliness. Yea, those people have been so long used to gibberish and canting, that they cannot under­stand plain sense; and vertue is become such a stranger to their ears, that when they hear it spo­ken of in a pulpit, they count the preacher a broacher of new divinity; and one that would teach the way to heaven by Philosophy: And he e­scapes [Page 141] well, if they do not say, That he is an Atheist; or that he would reconcile us to Gentilism, and Hea­then Worship. The danger and vani­ty of which ignorant humour, the contempt of morality, is apparent in the whole scope of my Discourse, and therefore I add no more con­cerning it here; but proceed to ano­ther Inference, which is,

SECT. IV.

(IV.) That Grace and the new Nature, make their way by degrees on the soul; for the difficulties will not be removed, nor the corrupt nature subdued all at once. Habits that grow by repeated acts, time, and continuance, will not be expelled in a moment. No man can become greatly evil or good on [Page 142] a sudden. The Path of the just shines more and more to a perfect day, Prov. iv.18. We do not jump from dark­ness into full light. We are not fully sanctified and converted in an in­stant. The day begins in an insensi­ble dawn, and the Kingdom of heaven is like a grain of Mustard seed, Mat. xiii.31. It doth not start up pre­sently to the stature of a tree. The Divine birth begins like the Natu­ral, in an imperfect embryo.

There are some seeds of Know­ledge and Goodness that God hath sown in our natures; these are ex­cited by the Divine Grace and Spi­rit to convictions, which proceed to purposes; these to resolutions, and thence we pass to abstinence from all gross sins, and the performance of out­ward Duties; and so at last by de­grees, to vigorous attempts, for the [Page 143] destruction of evil habits and inclina­tions. When Grace is arrived to this eminent growth, 'tis very visi­ble, as the Plant is when 'tis above the ground: But the beginnings of Conversion are not ordinarily per­ceived.

So that to catechize men about the punctual time, and circumstances of their Conversion, is an idle device, and a great temptation to vanity and lying. Who can tell the exact mo­ment when the night ends, and the dawn enters? 'Tis true indeed, the passage from the excesses of Wicked­ness, which begins in some extraor­dinary horrors and convictions, is sometimes very notable; but 'tis not not so in all or most. The time of St. Paul's Conversion was eminent, but that change was from great contrarieties and miraculous, and [Page 144] therefore 'tis not to be drawn into instance. Both the beginnings and minute progressions of Grace, are usually undiscerned: We cannot see the Grass just putting out of the earth, or actually growing; but yet we find that it doth both. And Grace is better known in its fruits, than in its rise. By their Fruits ye shall know them, saith our Saviour, Mat. xii.33. and the same way we may know our selves.

SECT. V.

(V.) We see that there is an Animal as well as a Divine Religion: A Religion that is but the effect and modification of com­plexion, natural fear, and self love. How far these will go, we have seen, and how short it will prove in the [Page 145] end. The not noting this hath been the sad occasion of deceiving many. Some observing great heats of zeal and devotion in the modern Pharisees, take these to be the Saints and good people; believing all the glorious things which they assume to them­selves: When others, that know them to be envious and malitious, un­just and covetous, proud and ungo­vernable, and cannot therefore look on them as such choise holy people, are apt to affirm all to be hypocrisie and feigning. In which sentences, both are mistaken for want of know­ing that there is a meer Animal Reli­gion, that will produce very specious and glorious effects. So that though the Pharisee Prays vehemently, and Fasts severely, and talks much of the love of God, and delights greatly in hearing and pious Discourse, and [Page 146] will suffer all things for what he calls his conscience; yet he is not to be concluded a Saint from hence, because the meer Animal Religion may put it self forth in all these ex­pressions.

And though this Professor be a bad man, proud and covetous, mali­cious and censorious, sacrilegious and Rebellious, yet we cannot thence be assured that he is an Hypocrite, in one sense, viz. such an one as f [...]igns all that he pretends: But we may be­lieve that he is really so affected with Hearing, and Praying, and devout Company, as he makes shew, and yet for all this, not alter our opinion of his being an evil man: since the Animal Religion will go as far as the things in which he glories.

There is nothing whereby the common people are drawn more [Page 147] easily into the ways of Sects and Se­parations, then by the observation of the zeal and devotion of those of the factions: These they take to be Re­ligion, and the great matters of God­liness, and those the religious and only godly people. And so first they con­ceive a great opinion of them, and then follow them whithersoever they lead. For the generality of men are tempted into Schism and Parties, not so much by the argu­ments of Fanaticks, as by the opinion of their Godliness, which opinion is grounded upon those things, which may arise from the meer Animal Re­ligion, and very commonly do so. This they understand not, and by this ignorance are betrayed into the snare of Separation, to the distur­bance of the Peace of the Church, and their own great hurt and inconvenience. [Page 148] Whereas could they be made to know and consider that complexion and natural passions may bring forth all these fruits, they might be secured by this means against the tempting imposture; and learn that Meekness and Patience, Affability and Charity, Iustice, and a Peaceable, humble tem­per, are better arguments of Saintship than all these. Thus a great mischief might be prevented; and there is another also that might be remedied by the same Observation: The in­convenience is this,

While the enemies of Factions object Hypocrisie to them, affirming that all they do and say, is meer perso­nating and pretence; they confirm and setle those people in their way; for many of them know, that they are in earnest, and consequently that their opposers are mistaken in their judg­ments [Page 149] concerning them; by which they are better establisht in their own good opinion, and hardned a­gainst conviction; whereas did they consider such things as I have sug­gested, about the Animal Religion, and grant to them that they may be serious, believe themselves infinite­ly, and feel all those Warmths, which they pretend, and yet be evil men, and far enough from being god­ly; Did they shew them that all their zeal and Devotion, and more and greater than theirs, may arise from a principle that hath nothing Divine and supernatural in it: They would thereby strike them in the right vein, and bring them down from the high perch, whereon, by their false marks, they had placed themselves; and thereby disabuse them, and prevent the abuse of others.

SECT. VI.

(VI.) WE see how we may know our state, whether it be that of Grace and Life; or the other sad one of Unregeneracy and Death. The state of Grace is a motion towards the recovery of the Divine Image, and a perfect victory over our selves, and all corrupt inclinations and affections. The state of Unregeneracy and Death, is the continuance under the power and prevalency of sense, passion, and evil habits.

When 'tis a question to our selves, in which of these states we are; It must be supposed that we are arri­ved to something of Religion: For the grosly wicked cannot but know what their condition is. And the [Page 151] way I would propose to those o­thers, who are yet uncertain, is this, viz. To take notice,

Whether they really design, and make any progress in Goodness. Every motion indeed cannot be felt or perceived; but if we go on, though never so insensi­bly, time will shew that we are grown. If we consider what are our particular defects, and studiously ap­ply proper instruments to remove them; if we find success in those indeavours, and that we are better this year, than we were the former; That our Passions are better govern­ed, and our inordinate affections more restrained, and our evil habits and inclinations less powerful with us, 'tis an infallible sign, that we live and are in a state of Grace; that we shall at last arrive to a perfect man in Christ [Page 152] Iesus, Eph. iv.13. and shall attain if we faint not, 2 Cor. iv.1. whereas on the other hand, If we come to some hopeful pitch, and stand still there; If sin and temptation be as powerful with us now, as they were a year ago, and our inclinations and passions just at the same pass, we are in a bad state, and dead. While the Plant grows, it lives and may become a great tree, though at present it be but small: whereas that whose sta­ture is bigger, and more promising, if it proceeds not, decaies and comes to nothing.

Though we are imperfect, if we are striving and going towards per­fection, God overlooks our Infirmi­ties, and pardons them for Christ's sake. This is our sincerity, and an ef­fect of true Faith. But if on the other hand, we think our selves well, [Page 153] and do not always attempt for­wards, our state is bad, and our sins will be imputed: Be our pretences what they will, our Faith is not sincere, and will not stead us.

When we get to a certain pitch in Religion, and make that our state, 'tis an argument that our Religion was meerly Animal; and but a mode of complexion, self love and natural fear. When we overcome some sins, and are willing to spare and cherish others, 'tis a sign that we are not sincere in our attempts upon any, and that what we have done; was not performed upon good and divine motives.

Sincerity is discovered by growth, and this is the surest mark that I know of Tryal. So that we have no reason to presume, though, as we think, we have gone a great way; [Page 154] if we go not on. Nor on the other side, have we any to despair, though our present attainments are but small, if we are proceeding. The buds and tenderest blossoms of Divine Grace, are acceptable to God; when the fairest leaves of the meer Animal Religion are nothing in his esti­mate.

This is a great advantage we have from the Gospel, that imperfection will be accepted, where there is sin­cerity; whereas according to the measures of exact and rigorous Ju­stice, no man could be made happy in the high degree of glory, but he that was perfect, and whose victories were absolute.

SECT. VII.

(VII.) IT may be collected from our Discourse, wherein the Power of Godliness consists, viz. In a progress towards per­fection, and an intire victory over all the evils of our Na­tures. The Forms of Godliness are not only in the ceremonies of Worship, and external actions of feigned Pie­ty; But all the fine things of the Animal Religion, I have mentioned, are of this kind, and they are the worst sort: By the grosser Forms men hard­ly deceive others; by these they ef­fectually gull themselves. So that many that vehemently oppose Forms, are the greatest Formalists them­selves. Forms of Worship may well agree with the Power of Godliness; [Page 156] when as zeal against Forms, may be a Form it self; whatever makes shew of Religion, and doth not make us better, that's a Form, at least to us. There are Spiritual Forms, as well as those of the other sort, and these are most deadly. Poyson is worst in Aqua-Vitae. He that speaks his Prayers ex tempore with vehemence and lowdness, if he strive not against his ill nature and self will, is as much a Formalist, as he that tells his Prayers by his Beads, and understands not one word he saith. And those that run away from Forms in Churches, meet more dangerous ones in Barns and private corners. Orthodox Opinions, devout Phrases, set Looks, melting Tones, af­fected Sighs, and vehement Raptures, are often meer Forms of Godliness, that proceed from the Animal Re­ligion, which it self is a Form like­wise. [Page 157] O that the observers of so many motes in their Brothers eye, would learn to throw out the Beams of their own!

The Form of Godliness that pre­tends it self to be no more, is not so hurtful: But the Forms, that call themselves the Power, are deadly. 'Tis the Formality and Superstition of Separatists that keeps on the Separa­tion: They contend for phancies and arbitrary trifles, We for order and obedience. The People are abused by names, and being frighted by the shadows of Superstition and Formali­ty, they run into the worst Formality, and silliest Superstition in the World. The Kingdom of heaven consists not in meats and drinks, Rom. xiv.17. nei­ther in Circumcision, nor Uncircum­cision, 1 Cor. vii.19. not in zeal for little things, nor against them; [Page 158] both the one and the other are equal­ly formal.

The power of Religion lies in using Divine aids heartily and constantly, in order to the overcoming the Difficulties of our way. This Godli­ness is not exercised so much in re­forming others, as our selves: The chief design is to govern within, and not to make Laws for the World without us. This is that Wisdom that is from above, which is pure and peace­able, Jam. iii.17. It makes no noise and bluster abroad, but quietly minds its own business at home.

So that certainly the best men have not always had the greatest fame for Godliness; as the wisest have very seldom been the most popular. They are the effects of the Animal Religion that make the biggest shew. The voice of true Religion is heard in [Page 159] quiet, it sounds not in the corners of the street. The power of Godliness is seen in Iustice, Meekness, Humility, and Charity, things that look not so splendidly as the Spiritual Forms.

And thus of the INFERENCES and COROLLARIES that may be drawn from my Discourse, which though they cannot all be inferred from any of its minute and separa­ted parts, yet they lie in the de­sign and contexture of it.