Directions and Persuasions to a Sound Conversion, Direction 8

Directions and Persuasions to a Sound Conversion · Direction 8

p. 324DIRECT. VIII. My next Advice that the Work of Conversion may not miscarry, is this: Take heed, lest you mistake a meer change of your Opinions, and outward profession, and behaviour, for a true Saving change.

Wicked Opinions must be changed, and so must evil professions, and outward practices: But if no more be changed, you are wicked still. I have great p. 325cause to feare that this is the most common damning decit, that useth to befall professors of Godliness, and that it's the case of most Hypocrites, in the Church. A man may be brought to hold any Truth in Scripture as an Opinion; and so far be sound, and Orthodox; and yet never be indeed a sound Believer, nor have his Heart possessed with the life and power of those Sacred Truths. It's one thing to have a mans Opinion changed, and another thing to have his Heart renewed, by the change of his Practical Estimation, Resolutions, and Dispositions. It's one thing to turn from loose prophane Opinions, to strict Opinions; and to think the Godly are indeed in the right, and that their case and way is safest, and best: and it's another thing to be made One of them in Newness, and Spirituality of heart, and life. A lively Faith differs much from Opinion; and that which is in unsanctified men, which we call Faith, and is a kind of Faith indeed, it is but a meer Opinionative Faith: I call it an Opinionative Faith, because it differs from Saving Faith, much like as Opinion doth from Knowledg. Meerly speculative it is not: for some intention p. 326of practice there is: But the Practical Intention of such persons, differs from the Predominant Intentions of the Sanctified, even as their Opiniative Faith differs from the Saving Faith.

And it is no wonder if there be abundance of these Opiniative believers in the world: For the Truths of God have very great Evidence, especially some of them; and men are yet men, and consequently reasonable Creatures; and therefore have some aptitude to discern the Evidence of Truth: Some Truths will compel Assent even from the unwilling: Many a thousand ungodly men, believe that to be True, which they would not have to be True, if they could helpe it; because they do not heartily take it to be Good in respect to themselves. Truth as Truth, is the Natural Object of the Understanding; though the same Truth as seeming Evill to them; may be hated by them that are forced to Assent to it. I know that sinne hath much blinded mens Understandings, and that the natural man, Receiveth not the things of the Spirit, because they are foolishness to him, and must be spiritually discerned, 1 Cor. 2. 14. But though he p. 327cannot Savingly receive them without the Special illumination of the Spirit, nor Opinionatively receive them without a common illumination of the Spirit, yet he may have this Opinionative conviction, and an answerable reformation, by the common Grace of the Spirit, without the Special Grace. An unsanctified man may have something more then Nature in him: And every unregenerate man, is not meerly, or only Natural. Many are farre convinced, that are farre from being Savingly Converted. I can make you know that you shall die, that you must part with all your wealth, and fleshly pleasures, and divers such Truths, whether you will or not. And one of these Truths doth let in many more, that depend upon them. So that as dark as the minds of natural men are, they yet lie open to many wholsom Truths.

And as the Understanding is thus farre open to Conviction, so the Will it self, which is the Heart of the old man, will farre sooner yield to the changing of your Opinions then to the saving chang of Heart, and life. It is not the bare Opinion, that your fleshly interest doth fight against, but the Power, and Practice of p. 328Godliness is it; and Opinions as they lead to these. It's one thing to be of Opinion, that Conversion is necessary, that sinne must be forsaken, and God preferred before all the world: And its another thing to be indeed Converted, and to forsake sinne, and to prefer God before the world. It's a farre easier matter to convince a worldling that he shold not love the world, then to cure him of his worldly love: aud to convince a drunkard that he should leave his drunkenness, and the whoremonger, that he should abhorre his lusts, then to bring them to do these things, which they are convinced of. It will cost them deer (as the flesh accounts it) to deny themselves, and cast away the sinne: but it costeth not so deer to take up the Opinion that these things should be done. It will cost them deer to be downright for God, and practically Religious: but they can take up an Opinion that Godliness is the best, and necessary course, at a cheaper rate. Strict Practices pinch the flesh, but strict Opinions may stand with its liberty. O what abundance of our poore neighbours would go to Heaven, that are now in the way to Hell, if an Opinion that Godliness p. 329is the wisest course, would serve the turn. If instead of Conversion God would take up with an Opinion that they ought to turn; and if instead of a Holy, Heavenly life, God would accept of an Opinion that such are the happiest men, that live such a life; and if instead of temperance, and meekness, and self-denial, and forgiving wrongs, God would accept of an Opinion, and Confession, that they should be temperate, and meeke, and self-denying, and should forbear others, and forgive them; then O what abundance would be saved, that are now in little hope of Salvation! If instead of a diligent life of Holiness, and good works, it would serve turn to lie still, and be of a good Opinion, that men should strive, and labour for Salvation, and lay out all they have for God, how happy then were our Towns, and Countries, in comparison of what they are.

I am afraid this deceit will be the undoing of many, that they take a change of their Opinions for a true Conversion. Have not some of you been formerly of the mind, that the best way is to eate, and drink, and be merry, and venture your Souls, and follow your worldly p. 330business, and never trouble your selves with any deep, and searching thoughts about your Spiritual state, or your Salvation? Have you not thought that this diligent godliness, is but a needless strictness, and precisness: and have you not since been Convinced of your errour, and perceived, that this is the wisest course, which you before thought to be needless, and thereupon have betaken you to the company of the goldy, and set upon a course of outward duties; and now you think that you are made New Creatures, and that this is Regeneration, and the work is done? I fear lest this be all the Conversion that many forward professours are acquainted with! But wo to them that have no more.

And because the face of our present times, doth plainly shew the commonness, and prevalency of this disease, and because it is a matter of so great concernment to you, I shall here give you (but as briefly as I well can) some signes by which a true Conversion may be known from this meer Opinionative Change.

1. The true Convert is brought to an unfeigned Hatred of the whole Body of sinne; and especially of those secret, or p. 331beloved sinnes, that did most powerfully captivate him before, 1 Cor. 6. 11. Tit. 3. 3, 5. Col. 3. 3, 5, 7, 8. But the Opinionative Convert is still Carnall, and unmortified, and inwardly at the heart, the interest of the flesh is habitually predominant. He is not brought to an unreconcileable hatred to the great master sinnes that ruled him, and lay deepest; but only hath eased the top of his stomack, and cropt off some of the branches, of the tree of death. The thornes of worldly desires, and cares, are still rooted in his heart; and therefore no wonder if they choak the seed of wholsome Truth, and there be a greater Harvest for the Devil then for God, Gal. 5. 24. chap. 16. 19. & 6. 4, 8. Rom. 8. 5. Matth. 13. 22.

2. Another sign that follows upon this, is, that the sound Convert doth carry on the course of his Obedience, in a way of self-denial, as living in a continual conflict with his own flesh, and expecting his comfort, and Salvation to come in upon the conquest: And therefore he can suffer for Christ, as well as be found in cheaper obedience, and he dare not ordinarily refuse the most costly p. 332service. For the spoiles of his fleshly desires are his pray, and Crown of glorying in the Lord, Luke 14. 27, 33. Gal. 5. 17, 24. 1 Cor. 9. 27. Luke 9. 23, 24. 2 Cor. 12. 9. Gal. 6. 14.

But the Opinionative Convert still liveth to his carnal-self: and therefore secretly, at least, seeks himself, and layeth hold on present things, as the true Convert layeth hold on Eternal Life. The Truths of God being received but into his Opinion, do not go deep enough to conquer self, and to take down his great Idol, nor make him go through fire, and water, and to serve God with the best, and honour him with his substance, much less with his sufferings, and death: He hath something that he cannot spare for God, Matth. 13. 21. Luke 18. 22, 23, 24.

3. The Sound Convert hath taken God for his Portion, and Heaven for that sure and full felicity, which he is resolved to venture upon: That's it that he hath set his heart, and hopes upon, and thither tends the drift of his life, Col. 3. 1, 2, 3, 4. Matth. 6. 20, 21.

But he that is changed only in his Opinions, had never such sure apprehensions p. 333of the life to come: nor so full a confidence in the Promises of God, as to set his heart unfeignedly upon God, and make him truly Heavenly-minded. He may have a Heavenly tongue, but he hath an Earthly heart. A bare Opinion, be it never so true, will not raise mens hearts so high, as to make their Affections, and the very design, and business of their lives to be Heavenly, Phil. 3. 18, 19, 20. Rom. 16, 17, 18. Rom. 8. 5.

4. The Sound Convert hath seen the vileness of himself, in the sinfullness of his heart, and life, and the misery thereby deserved; and so is a sincerly humbled, self-accusing man.

But the Opinionist is commonly unhumbled, and well conceited of himself, and a self-justifying Pharisee; unless it be that self-accusing will cost him no disgrace, and he take it up as a custom, or that which may bring him into the repute of being humbled, and sincere. For his Opinion will not search, and pierce his heart, nor batter down his self-exalting thoughts, nor root up the master sinne of Pride. These are too great works for an Opinion to perform. And therefore p. 334you shall hear him more in the excusing of his sinne, the magnifying of himself, or the stiff maintaining of his own conceits, then in unfeigned self-abasing, Rom. 12. 16. 1 Cor. 1. 19, 20. & 3. 18. 2 Cor, 10. 12. Luke 16. 15.

5. The Sound Convert is so acquainted with the defects, and sinnes, and necessities of his own Soul, that he is much taken up at home, in his studies, and cares, and censures, and his daily worke: The acting, and strengthening of Grace, the subduing of corruption, and his daily walk with God, are much of his employment: Above all keeping, he keeps his Heart, as knowing that thence are the issues of life. He cannot have while to spy out the faults of others, and meddle with their affaires, where duty binds him not, as others can do; because he hath so much to do at home, Gal. 6. 3, 4. Prov 4. 23.

But the Opinionist is most employed abroad, and about meer notions, and Opinions, but he is little employed in such heart-searching, or heart-observing work. His light doth not pierce so deep as to shew him his heart, and the work that is there to be necessarily done. p. 335As the change is little upon his Heart, so his employment is little there. He is little in bewailing his secret defects, and corruptions; and little in keeping his Souls accounts; and little in secret striving with his heart, to work it into communion with God, and into a Spiritual lively fruitfull frame. He is forward to aggravate the sinnes of others, and oft-times severe enough in censuring them: But he is a very gentle censurer of himself, and a patient man with his own corruptions, and puts the best construction upon all that is his own. He hath much labour perhaps in shaping his Opinions; but little for the humbling, and Sanctifying his heart, by the power of the Truth.

6. And as the difference lyeth thus constantly in the Heart, so it is usually manifested by the tongue, Matth. 12. 34. The Sound Convert is most desirous to discourse of those great, and saving truths, which his very heart hath taken in, and which he hath found to be the seed of God, for his Regeneration, and the Instruments of that Holy, and happy change, that is made upon him: He feeleth most savour, and life in these great, and most Necessary points, which p. 336formed the Image of God upon him: and upon these he daily feeds and lives. Read Joh. 17. 3. 1 Cor. 15. 1, 2, 3, 4, 5, 6. 1 Cor. 2. 2. Phil. 3. 8, 9, 10, 11. 1 Tim. 3. 16. Acts 26. 22, 23. In these Scriptures, you may find what points they were that the greatest Saints did study, and live upon.

But the Opinionist is most forward to discourse of meer Opinions; and to feed upon the aire of notions, and controversies of lesser moment. For one hours Holy, Heavenly, experimental, heart-searching discourse, that you shall have from him, you shall have many, and many hours discourse of his Opinions. I mean it indifferently of all his Opinions, whether true or false. For though falshoods cannot be fit food for the Soul, yet Truths themselves, also may be made of little service to them. A man may be a meer Opinionist, that hath true Opinions, as well as he that hath false. Almost all the free and zealous discourse of these men, on matters of Religion, is about their several sides, and parties, and Opinions: If they be set upon a point, especially wherein they seem to themselves, to be wiser then others, they p. 337have a fire of zeale for it in their brests, that makes them desirous to be propagating it to others. About the Orders, and Ceremonies of the Church; about the formes of Prayer, and the accidents of worship; about Infant Baptism, or other such controversies in Religion, is the freest of their discourse.

Yea, you may perceive much of the difference even in the very manner of their conference. A Serious Christian, even when he is necessitated to speak of lower controverted points, yet doth it in a Spiritual manner, as one that more savoureth higher Truths, and makes a Holy, and Heavenly life his end, even in these lower matters; and deals about such controversies in a practical manner, and in order to the growth of Holiness.

But the Opinionists, even when they speak of the most weighty Truths, do speak of them but as Opinions; and when they discourse of God, of Christ, of Grace, of Heaven, it is but as they discourse of a point in Philosophy, or little better. They go not through the shell to the kernel: they look after the Truth, but they have but little relish of the Goodness.

p. 338The like may be said of their reading, and hearing of Sermons. The sound Convert feeleth life, spirits in that which is little savory to the Opinionist. It is one thing in a Sermon, or Text that is pleasant to a true Christian, and another thing usually that is most pleasant to the Opinionist. The true Christian delighteth in, and feedeth on the inward life of Spiritual Doctrine, and the Good which they offer him; that is, indeed, it is upon God, and Christ himself, that he is feasting his Soul in reading, and hearing: For this is the Soul of all, without which, letters, and words are but a carcass. But the superficial Opinionist is much more taken up, either with the History, or the Elegancy of Speech, or with the rational light of the discourse, still sticking in the bark, and savouring not Christ, and the Father in all. As a man that reads the deeds, or lease of his own Lands, delights in one thing; and a cleark that reads the same, or the like in a book of Presidents, for his learning, delights in another thing. So is it in this case.

7. And hence is follows, that they are several sorts of duties, and exercises, usually that these several sorts of persons p. 339are most addicted to. The sound Convert is most addicted to those Spiritual means, that tend most to the strengthning of his Faith, and warming his heart with the Love of God, and promoting Holiness, and destroying sinne. But the Opinionist delighteth most in those means that tend to …rnish him with speculative Knowledg, and discourse, and to satisfie his fansie, or curious mind. The sound Convert is much addicted to Prayer, even in secret, and to Heavenly Meditations, and gracious disourse. But the Opinionist is much more addicted to reading Histories, or Controversies, or dogmatical Divinity, or Civil, and Political matters. The sound Convert savoureth best those Preachers, and Books, that speak the most weighty, Spiritual Truths, in the most weighty, Spiritual manner, in Power, and Demonstration of the Spirit: But the Opinionist relisheth those Preachers, and Books most, that either speak curiously to please the eare, or exactly, and learnedly to please the natural intellect, or that speak for the Opinions, or partly that he is addicted to: But others, he hath less mind of.

p. 3408. Moreover the sound Christian layeth out most of his Zeal, Affections, and Endeavours, about the great Essentials of Religion, and that as I said in a practical manner. But the Opinionist layeth out his Zeale upon Opinions; Right or wrong, it is but as Opinions: Of these he makes his Religio…: For these he contendeth: He loveth those best, that are of his own Opinion, though there be nothing of the special Image of God upon his Soul, Or if he love a true Christian, it is not so much for his Holiness, and Spirituality, as because he is of his mind in those matters of Opinion. Hence it is that he is usually a bitter censurer of those that are not of his Opinion, how upright soever they may be: His very esteeme of men, and love to them is partial, and factious, to those that are of his Mind, and Sect: A Papist will esteem, and love men of the Popish Sect, and an Anabaptist will esteem, and love men of that Sect most, yea a Protestant, if he be an Opinionist; doth esteem of men, and love them as a Sect: Whereas the true Christian, as he is truly Catholick, and of the Catholick Church, which is not confined to Papists, no nor Protestants, so he p. 341hath truly Catholik affections, and loveth a Christian, as a Christian, a Godly man, as Godly; yea if he saw more serious Godliness in one that is not of his Opinion in lesser things, yet would he love him more then one that is in such matters of his Opinion, that is ungodly, or of more doubtfull Piety. For as it is God in Christ that he principally loveth, so it is Christ that he admireth in his Members; and so much of Christ as he sees in any, so much are his special affections towards them.

9. Ordinarily the meer Opinionist will Sacrifice the very Ends of the Gospel, and the honour, and success of the great fundamental Truths of God, to the interest of those Opinions, which he hath in a singular manner to his Own. He will rather hinder the propagation of the common Truths, and the Conversion of the ignorant, then he will silence his Opinions, or suffer them to lose any advantages with the world. Hence it is that we cannot prevaile with the Papists, to silence a while the differences between us, and them, till we have taught their ignorant (in Ireland, and other barbarous parts) the knowledg of those Truths p. 342that all are agreed in. Nor can we get many Anabaptists, or any such Sect, that is engaged in a division, to forbear their Opinions, till we have endeavoured …o lay the necessary grounds, on which all must build, that will be saved. But though it be apparent to the world, that their disputes, and contentions do exceedingly harden the ignorant, and ungodly against all Religion, and hinder their Conversion, and Salvation, yet will they go on in the unseasonable, intemperate, bruting of their conceits, and will not be perswaded to agree on those terms, for the managing of differences, as most tend to secure the interest of Christ, and his Gospel in the maine. If an Opinionist be for the Truth, he is usually without much zeale for it, because that Nature doth not befriend the great Spirituall Truths of the Gospel, so much as it doth errours, and private conceits. But if he be of Erroneous Opinions, he is usually very zealous for them: For Corrupted Nature, and Self, and Satan, (and the world oft-times) do more befriend these, and furnish him with a Zeale for them, and blow the coale. The counterfeit Angel of Light, is very ordinarily also a spirit p. 343of heat, and great activity: not a reviving fire, nor a refining fire, but a consuming fire, devouring Christian Love, and meekness, and patience, and therewith the Church, and Truth of God, so far as it: can prevail. For lesser matters, that minister Questions, such men can say by that which tends to Godly Edifying in Faith, 1 Tim. 1. 4. Yea that Charity, which is the very End of the Commandement, out of a pnre Heart, a good Conscience, and Faith unfeigned, vers. 5. From these they swerve, and turn aside to vain jangling: oft times desiring to be Teachers of such thigs, in which they understand not what they say, nor whereof they speak, vers. 6, 7. Consenting not to the wholsome Words of Christ, and the Doctrine which is according to Godliness, they teach otherwise, being proud, knowing nothing, but doting about questions, and strife of words, whereof cometh envy, strife, railings, evill surmisings, perverse disputing of men of corrupt minds, and destitute of the Truth, 1 Tim. 6. 3, 4, 5. Yea they sometime take their Opinions, or their worldly gain that they often ayme at, to be instead of Godliness: And think, that to be Godly, is to p. 344he of their mind, and way. They use to strive about words to no profit, but to the subverting of the hearers, and their vain bablings increase to more ungodliness, 2 Tim. 2. 14, 16.

But the True Convert looks principally to the main: He loves every known Truth of God; but in their Order, and accordingly to their worth and weight: He will not for his own Opinions, wilfully do that which shall hazard the main, or hinder the Gospel, and the saving of mens Souls. Though he will not be false to any Truth, yet he will avoid foolish, and unlearned questions, knowing that they do gender strife; and the Servant of the Lord must not strive, but be gentle to all men, and meekly instruct opposers; following Righteousness, Faith, Charity, Peace with them that call on the Lord out of a pure heart, Tim. 2. 22, 23, 24, 25.

10. Lastly, True Converts are stedfast, but Opinionists are usually mutable, and unconstant. The sound Convert receiveth the greatest Truths, and receives the Goodness as well as the Truth; and takes it not only into the Head, but into the Heart, and giveth it deep rooting: He closeth with God as his only felicity, p. 345and with Christ as his only Refuge, and Redeemer, and with Heaven as the sure everlasting Glory, to which the world is but a mole-hill, or a dungeon. No wonder then if this man be stedfast, and unmovable, alwaies abounding in the Work of the Lord, that knows his Labour is not in vain in the Lord, 1 Cor. 15. 58.

But the Opinionist, either fasteneth on smaller matters, or else holdeth these great matters but as bare Opinions, and therefore they have no such interest in his heart, as to stablish him against shaking tryals, and temptations: For two sort… there are of these Opinionists: the on… sort have no Zeal for their own Opinions; because they are but Opinions: And these are time-servers; and will change as the King, or their Land-lords change; and fit their Opinions to their worldly Ends. The other sort have a burning Zeale for their Opinions; and these use to wander from one Opinion to another, not able to resist the, subtilty of seducers; but are taken with fair, and plausible reasonings; not able to see into the heart of the cause. These are as Children t…ssed to and fro, and carried about with p. 346every wind of Doctrine, by the slight, and cunning craftiness of men, whereby they lie in weight to deceive Eph. 4. 14. When with great confidence they have held one sort of Opinions a while, and railed against those that were not of their mind, ere long they will themselves forsake them, and take up another way, and be as consident in that, and take no warning by the experience of their former deceit. And thus they go oft from one Opinion to another, till at last finding themselves deceived so oft, some of them cast off all Religion, and think there is no certainty to be found in any: Suspecting Religion, when they should have suspected their false hearts: And all this comes to pass because they never received the Truth in the love of it, that they might be Sanctified, and Saved by it, 2 Thes. 2. 10, 11, 12. Nor ever gave it deep entertainment in their hearts, that it might throughly Convert them; but took it as a bare Opinion into the brain to polish their tongues, and outsides, and deceive themselves as much as others.

And thus I have shewed you the difference between a sound Convert, and p. 347an Opinionist, or one that hath but a overly superficial Change, that you may see which of these is your own condition.

To return now to my Advice, and Exhortation, I intreat every person, that readeth, or heareth these words, to see that they stick not in an Opinionative Conversion. To which End I further desire you 1. To consider that it is a higher matter, that Christ came into the world for, then to change mens bare Opinions; and it is a higher matter that the Gospel is intended for, and that Ministers are sent to you for: For it is more then a corruption of mens Opinions, that siane hath brought upon you; and therefore it is a deeper disease that must be cured. The Work of Christ by his Gospel, is no less, then to fetch you off all that which flesh and blood accounts your Happiness, and to unite you to himself, and make you Holy, as God is Holy, and to give you a new Nature, and make you as the dwellers, or Citizens of Heaven, while you walk on Earth, Phil. 3. 20, 21. And these are greater matters then the changing of a Party, or Opinion. p. 348The Holy Ghost himself must dwell in you, and work in you, and imploy your Soul, and life for God, that you may study him, and love him, and live to him here, and live with him for ever. Do but think well of the Ends, and meaning of the Gospel, and how much greater matters it drives at, and then you will see that there's no taking up with an Opinionative Religiousness.

2. Keep company, if it be possible with the most Sober, Spiritual, and Heavenly professours, that will be drawing you to the observation of your own heart, and life, and opening to you the riches of the Love of Christ, and winning up your affections to God, and Heaven: And be not the companions of unexperienced wranglers, that have no other Religion, but a Zeal for their Opinions, and will endeavour rather to make you like Satan, then like God, by possessing your minds with malice, and bitter thoughts of your brethren, and employing your tongues in reproaches, and vaine strivings, and making you fire-brands in the places where you live: Neither be companions of them that hold the Truth no deeper then Opinion: For p. 349though some such may be usefull to you in their places, yet if you have not more edifying familiars, your danger will be very great, lest you should let go the life of Religion, and take up with meer notions, and formalities as they.

3. When you have considered, that every Truth of God is a Message to your Hearts, as well as to your Heads, and hath a work of God to do upon them, look after that work; and when you have heard, or read a Truth, go down into your Hearts, and see what it hath done there: And if you find not in your Will, and Resolutions, and Affections, the Image, and fruits of the Truth you have heard, fetch it up again, and ruminate upon it, and do not think you have received it, or done with it, till this be done; yea take it but as lost, and sinfully rejected, if it have not done you some good at the very Heart.

4. Also be sure that you Practise all practical Truths, upon the first opportunity, as soon as you have heard them. Imprison them not in unrighteousness. Cast them not out in forgetfulness; use not a Lecture of Divinity as if it were a lesson of Musick, or a meer Philosophical, p. 350or Historical discourse. Read not the Doctrine of Salvation, and the Promises of Heaven, and the forewarnings of everlasting misery, as you read a common story, or a groundless conjecture in an Almanack: But as a Message from God, which tells you where you must dwell for ever, and as a Direction sent from Heaven to teach you the way thither. Fall to work then, and practise what you know, if you would be Christians indeed. Be yee doers of the word, and not hearers only, deceiving your own selves. For the Opinionative hearer, seeth but a slight appearance of the Truth, as a man that lookes on his face in a glass, which he quickly forgets: But he that is a Sound Believer, and practiser, and not only an Opinionative forgetful hearer, is the man that shall be blessed in his deed, Jam. 1. 22, 23, 24, 25. Opinion without Practise, is building on the Sand; but hearing, and sound Believing, and doing, is building upon the Rock, where the building will stand after all assaults. Matth. 7. 26, 27, 28. An Opinionist doth but seem to be Religious, while he keeps his reigning sinnes, and therefore his Religion is in vain: but the Practical p. 351Religion, is the pure, and undefiled Religion, Jam. 1. 26, 27. Hearty obedience will not only shew that your Religion is deeper then meer Opinion, but it will also advance it to a greater purity, and root it more deeply then it was before: A man that hath studied the Art of Navigation in his closet, may talk of it, almost as well as he that hath been at sea; but when he comes to practise it, he will find that he is far to seek: But let this man go to sea, and joyn practise, and experience to his Theory, and then he may have a knowledg of the right kind. So if a man that hath only read over Military Books, would be a true Soldier, or a man that hath only studied Physick, would be a true Physician, what better way is there, then to fall to Practise. And so must you, if you would have a Religion that shall save your Souls; and not only a Religion that will furnish you with good Opinions, and expressions.

5. Moreover, if you would get above Opinion, be still searching more, and more after the Evidences, of the ancient fundamental Truths, that you have received; and lay open your hearts to p. 352the power of them. Think it not enough that you take the Christian Religion for true; but labour after a clearer sight ot its truth. For you may possibly upon some conjecture take it for a Truth, by bare Opinion, whenas the sight of fuller Evidences, and a full sight of those Evidences, might raise you from Opinion to a working, saving Faith.

6. Lastly, take heed lest any thing be suffered to keep possession of your Hearts, and so to confine the truth to your braine. When the world is kept up in life, and power, and is nearest the heart, there is no room for the Word there, but it must float upon the top, and swim in your Opinion; because it can go no deeper, your lusts, and profits having possession before it. The Word can never go to the heart with unmortified men, but by casting your Idols out of your hearts; nor will it take rooting in you, but by rooting out the world.

O Sirs, if you knew the misery of a meer Opinionist, you would sure be perswaded now to practise these Directions, that may raise you higher. An Opinionist is a deceiver of himself, and oft of others; a troubler of the Church▪ … he p. 353have any Zeal for Opinions, and hit (as usually he doth) on the wrong: And when his Religion is right, he is wrong himself, being out of the way, even when he is in the right way, because he is not right in that right way: For he doth but sit down in it, when he should travaile it. A runner shall not win the prize by being in the right way only, unless he make hast. The knowledg of the Opinionist doth but serve to aggravate his sinne, and cause him to be beaten with many stripes; but is not of force to Sanctifie his heart and life, and to save him: Jam. 2. fully shews. Stick not therefore in an Opinionative Religiousness.