Directions for Weak Distempered Christians, Characters (2 of 4)

Directions for Weak Distempered Christians · Characters (2 of 4)

p. 512. And the weakest Christian doth the same in the main, so far as to turn his heart from things temporal, to things eternal; and to resolve him p. 52in his main choice, and to conduct the course of his life towards heaven. But yet in particular actions he is often stopt in present things, and forgetfully loseth the fight of the end, and so is deluded and entised into sin, for want of seeing that which should have preserved him: he is like one that travelleth over hills and vallies, who when he is upon the hills doth see the place that he is going to, but when he cometh into the vallies, it is out of his sight. Too oft doth the weak Christian think of things as they appear at the present, with little sense of the change that is neer: when he seeth the bates of sin, whether riches, or beauty, or meat and drink, or any thing that is pleasing to the senses, the remembrance of the end doth not so quickly and powerfully work, to prevent his deceived imaginations, as it ought. And when poverty, or shame, or sufferings, or sickness, are presented to him, the foresight of the end is not so speedy and powerful in clearing his judgement, and setling his resolution, and preventing his misapprehension and trouble as it ought. And hence come his oft mistakes and falls: and herein consisteth much of that foolishness, which he confesseth when Repentance bringeth him to himself. 2 Sam. 24.10. 2 Chron. 16.9.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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