A Vindication of Godliness, Sermon 2 · Mark 3

A Vindication of Godliness · Sermon 2 · Mark 3

p. 2833. Mark.

3. Whoſoever hath true Grace, doth actually live a godly life.

The tree is beſt known by its fruits, the ſincerity of our purpoſes, by our performances. If you think you have choſen a godly life, and yet do not live a godly life, it is a ſign you are miſtaken, and have not ſincerely choſen it. 1 John 3. 7, 10. He that doth righteouſneſs is righteous; he that doth not righteouſneſe is not of God.

There is a two-fold Righteouſneſs, and there is a two-fold doing Righteouſneſs.

Firſt, There is a two-fold Righteouſneſs. Righteouſneſs is taken,

1. In a ſtrict ſenſe for Juſtice, properly ſo called, which ſtands in the due obſervation of that Rule, Whatſoever you would that men ſhould do to you, do you e…en ſo to them.

2. In a larger ſenſe for Holineſs, or an univerſal rectitude of all our actions. To live according to our Rule, the whole Word of God, is, to live righteouſly. In this Scripture it is taken in this latter and larger ſenſe; He who carries himſelf holily and unblameably, both in the things pertaining to God, and alſo in the things pertaining to men, he doth righteoſneſs.

p. 284Secondly, There is a two-fold doing Righteouſneſs.

1. In a Legal ſenſe, which ſtands in an exact obeying and fulfilling the Law. And thus there is none righteous, no not one; becauſe thus, there is none that doth righteouſneſs.

2. In an Evangelical ſenſe: A walking uprightly according to the Truth of the Goſpel: A ſincere endeavour to obſerve all things which the Lord hath commanded us.

For the further clearing whereof, I muſt make uſe of a two-fold diſtinction.

1. I muſt diſtinguiſh betwixt a ſingle good action, and a ſeries of good actions. It is not one, or a few ſingle good actions, but a continued courſe of holy actions, that denominates us holy. As there is no man ſo holy, who doth not ſometimes fall into ſin; ſo there are few men ſo wicked, who do not ſometimes fall in with that which is good, and as every ſin which a godly man, through infirmity, falls into, doth not preſently denominate him ungodly; ſo neither will a few good actions done by another man prove him godly. 'Tis what the courſe and tenour of the life, that muſt be diligently obſerved. A godly man makes godlineſs the buſineſs of his Life. Religion is a Chriſtians trade, and you may well call it his trade upon a double account.

1. It is his living and livelihood; men live upon their trades, a mans trade is his maintenance, his bread, and his cloaths, and his lodging, all comes in from his trade: Godlineſs is a Chriſtians whole living, he prayes, and he p. 285lives by praying; he believes, and he lives by faith; he loves, and he lives by love; all the ſupports, ſuccours, comforts of this life, come in this way. A Chriſtians livelyhood is all laid up in Chriſt, and in the exerciſes of godlineſs, he gets it down into his Soul: Take away from a Chriſtian his Religion, take away Faith and Prayer, and Hope and Love, and the Labours and Exerciſes of them, and you leave him a poor man indeed; take away his houſe, and his means, and yet he lives; take away his bread, and yet he lives; but take Faith, and Hope, and Prayer, &c. from him, and he dies.

2. Godlineſs is the buſineſs of his life: A mans trade is his conſtant work; not the exerciſe of now and then a day, or an hour, upon occaſion, but it is his every dayes work. Godlineſs, as it is a Chriſtians daily bread, ſo it is his daily work. Judge not thy ſelf by what thou art in ſome few Holy dayes of thy life, when perhaps by falling into affliction, or into ſome good ſociety, or being preſent at ſome good Duty, or Ordinance, thou ſeemeſt for a fit, to be another man than thou art at other times. Judge not thy ſelf to be what thou art, when thou art not thy ſelf, when thou art but in a fit: but ſee what the trade and ordinary way of thy life is; he that in his ordinary courſe does righteouſneſs, he is righteous.

2. I muſt diſtinguiſh betwixt a Chriſtians actions, and his care about his actions: the Holy actions of ſome that are really Godly, eſpecially of young beginners, may be but few, in compariſon, but their care is more continued: p. 286what the Apoſtle ſaith of unmarried perſons, is true of all Chriſtians; every ſoul that is married to the Lord, careth how to pleaſe his Husband: though I do nor ſay, that all careleſneſs doth conclude we have no grace; yet this I ſay, it is more than careleſs Chriſtians can tell, whether they have any grace or no, though ſuch may have grace, yet they can have no aſſurance. He that finds that the great care of his life is how to pleaſe the Lord, is of God.

Try your ſelves by this Mark alſo: do not enquire only about your affections, what your deſires are, or what your joyes are, what your comforts are, or what your peace is, but what your paths are: when all comes to all, this is the ſureſt mark, He that doth Righteouſneſs is Righteous, he that doth not Righteouſneſs, is not of God.

Put all theſe together, and whoſoever there is of you that is thus willing to part with ſin, doth thus eſteem, and hath thus choſen a godly life above all other lives; and hath this atteſted by his actual care in his ordinary courſe to pleaſe God, Oh! be thankful, and bleſs God for ever: there is that work of Grace begun in thy ſoul, that doth undoubtedly prove thee to be of God, and in the State of Salvation.

Having faithfully tryed your ſelves by theſe certain and infallible marks, and proved your ſelves to be in the ſtate of Grace, (for I would adviſe you, to bring your trial to a clear judgment) then proceed in the next place to examine;

2. Whether you be in a thriving and flouriſhing p. 287eſtate or no? whether you have made a comfortable progreſs in holineſs? or whether you be at a ſtand, or behind hand?

To help you in this, I ſhall only give you theſe two or three ſhort directions:

1. Compare your ſelves with your ſelves; your preſent ſtate with your former ſtate: Look back and conſider what you were, or have been at any time ſince you firſt believed, and then ſee what ground you have gotten or loſt.

2. Compare your ſtate with your time that you have had, and your means, and opportunities, and the ſeveral talents that you have received. See if your ſtature in grace be anſwerable to your ſtanding, if you are of ſeven, or ten, or twenty yeares ſtanding in the Vineyard of the Lord, conſider▪ if you alſo be of ſo many years growth; See if your reckonings you have to bring in be anſwerable to your receipts; If you have been of long ſtanding, and yet are but little of ſtature; if your knowledge be as little, your faith as weak, your love as cold, your peace, your comforts as uncertain, your corruptions as many and mighty as they have been many years ſince, much more if the waters of grace and peace run lower now than they did heretofore, you may conclude your ſelves to be but in a poor caſe, and indeed to be out of caſe.

3. Compare your ſelves with the beſt of other Chriſtians, to whom you have been equal in time, and other circumſtances. See if you have kept pace with the beſt of your time. If you ſee your ſelves behind your company, much more if you ſee divers that have ſet forth after you, to have p. 288out-run you, and gotten much before you: If you ſee Chriſtians of leſs time, of leſs parts, that have had fewer helps, greater hinderances, to have gotten the ſtart of you: if thoſe that have been but a few hours in the field are returning home laden with the ſheaves they have gotten, and you that have been there all the day, have gotten only a few poor…handfuls, you will have no reaſon to think it over-well with you.

Chriſtians, you, whoſe caſe this is, a barren and unthriving caſe: Oh! labour to ſee it, and to lament it, and to acknowledge it; I confeſs it is even thus with me, I confeſs this is my caſe; if it be, bewail it, mourn over your neglects, and bemoan your poverty: If you had had a great trade in the world, and a good ſtock, and good markets, and ſhouldſt trade and trade from time to time and never proſper, but be poor and low, when you ſee others of the ſame trade to flouriſh and grow rich, how near would it go to your hearts? Chriſtianity is a good trade, Grace is a good ſtock, the Ordinances of God, under which you have lived, have been good Markets, many that have ſet up long ſince you did, are grown rich, rich in grace, rich in comfort, rich in good Fruits, and yet that you ſhould ſtill be ſo poor, and behind hand, this is lamentable: And oh! lament over it, and conſider, that it is time for you now at length to look better to your ſelves.

That you may get into a better caſe, examine a little farther, what it is that hath hindered your thriving, and kept you back: Some p. 289of theſe following hindrances, which I ſhall name in a word to you; ſome one, or more of them, it's very likely, have kept you thus back. Either,

1. A ſlight and overly performance of Holy Duties: Duties have a great influence upon the ſtate of our Hearts and Lives. Look what Chriſtians are in their ſecret duties, you ſhall find them much after the ſame rate in their ordinary courſe; if you ſee a Profeſſor that's dead and barren, and careleſs, and unſavoury in his life, follow him into his Cloſet, and you ſhall (ten to one) find him as ſlight, and dead, and heedleſs in his Prayers; and thoſe that ſhift over their duties, will but ſhuffle in their converſations. Try if this be not your caſe. Or,

2. Unprofitable Converſe with Chriſtian Friends. The Communion of Saints ſhould be improved to the edification of Saints. Chriſtians ſhould find other matters to talk of, than of their Corn and Cattel, the Weather, or News; What? have you not a God, nor a Chriſt, nor a Soul to be minding each other of? Never a word of your Country whither you are Travelling? We ſhould come together, to get light from each others Candle, to get warmth from each others fire: If you ſquander away ſuch opportunities, no wonder if you remain dark and cold: Examine if you be not faulty here. Or,

3. Unneceſſary Converſe with Carnal Friends. Frothy and Unſavoury Company leaves a chill, and a damp, and a vanity upon our Spirits. It is not for nothing that Chriſt requires his Diſciples, p. 290to forſake all the world, Father and Mother, Son and Daughter, much more ſuch carnal friends as are at a greater diſtance; if we cannot forget theſe, they will quickly help us to forget our God, and our ſelves.

Yet Religion doth not teach us to be unnatural, or uncivil, it requires that we give to all their dues, friendſhip to whom friendſhip, courteſie to whom courteſie; and duty to whom duty belongs; but this it teacheth, that we do not unneceſſarily converſe with thoſe, whoſe ſociety we may avoid, nor unwaily with thoſe whom we may not avoid. With whom ſoever your dwelling be, let your delight be in the Saints: if God caſt you among others, let them he your fear, rather than your familiars; and keep ſuce a due diſtance, as may neither hinder you in your duties to them, nor prejudice you in your duty to God; examine how it hath been with you upon this account. Or,

4. Over-buſying your ſelves about the affairs of this life. It may be, you find ſo much work to do abroad, that you let all lye at randome within. It may be, the reaſon why your hearts are ſo cold, is, becauſe you have ſo many Irons in the fire, you have ſo many fields to look to, that your garden is all over-run with weeds: Or,

5. The remaining guilt of ſome unrepented ſin, Iſrael cannot proſper whil'ſt there is an accurſed thing in the Camp. Or elſe,

6. Some unmortified luſt that you live under the power of, and yet, it may be, take no notice of. You have, it may be, a proud heart, or an angry, p. 291fretful heart, or an envious, revengeful heart, and this may be it that makes you pine away. An unmortified luſt in the heart, is like a moth in the Garment, that eats out the ſtrength, and marrs the beauty of it. Pride in the heart, is as proud fleſh in a wound, whatever medicines be uſed, the wound remains uncured, till the proud fleſh be taken off. An angry, fretful heart, is like a Wolf in the breaſt, whatever be applyed, it will prey upon and devour it, and the body pine away, till the fretting humour be cured. And ſo any other prevailing luſt will have the ſame effect. As a man in a Conſumption, that's waſted to skin and bone, whatever cordials, or reſtoratives he takes, his fleſh will never be gotten up, his ſtrength will never return, till the corroding Rheum be ſtaid. If there be any prevailing luſt in thy ſoul, eſpecially if thou indulgeſt to it, in vain ſhalt thou uſe many Medicines, for thou ſhalt not be cured, till that luſt be ſubdued. Thou may'ſt pray, and faſt, and complain all thy life long, of thy deadneſs, and barrenneſs, and languiſhing ſtate, and yet ſtill be pining away, whil'ſt there is any iniquity that thy heart gives indulgence to. Search diligently, and ſee if this be not thy caſe.

7. Slothfulneſs. The field of the ſluggard is a barren field. He that will not plough, nor ſow, nor weed, nor watch, nor work in his field, is like to have but a poor crop, Prov. 24. 30.

8. Contentedneſs with thy poor, and low, and barren ſtate. Some that are born poor, live all their dayes, and take up with their poor ſtate, and never look after riches. For ought thou p. 292knoweſt, thy heart might have been in much better caſe, if thou hadſt intended riches. 'Tis the covetous Chriſtian, that is the rich Chriſtian. As 'tis with worldly men, the Covetous of the earth, theſe are the rich men of the earth, theſe are the monied men, the landed men, that have laid houſe to houſe, field to field: and it may be, if thou hadſt been ſpiritually covetous, thou mighteſt have laid grace to grace, comfort to comfort, and have been a man of great poſſeſſions before this day: but thou haſt been a narrow-hearted, poor-ſpirited creature, that never hadſt any ambition, not tookeſt up any deſign to grow great and rich towards God; and hereupon 'tis that thou art as thou art.

Chriſtian, though there be none of the former cauſes mentioned, but may have an hand in bringing poverty upon thee, or holding thee under it; yet, it may be, this laſt, a contentedneſs with a little grace, is that to which thow oweſt moſt of thy pining diſeaſe. This is too common a caſe with Chriſtians. We have not large hearts towards God, we are not covetous after holineſs, we are too well contented to be Babes in Chriſt, to be children in the grace and knowledge of God; where ſhall we find a Chriſtian almoſt, that is reſolved to be rich; to ſeek great things for himſelf, the great things of Eternity I mean, to bring forth much fruit. It is no wonder there are ſo many barren ſheep in Chriſts Fold, ſo many barren fig-trees in Chriſts Vineyard, ſo many ſtarveling ſouls among the Profeſſors of Religion; when there are ſo few that do ſeriouſly deſign fruitfulneſs. We might have been as thoſe ſheep p. 293which Solomon mentions, to reſemble the Church by, Cant. 6. 6. Whereof every one beareth Twins; we might have gotten double to what we have done, if we had had a mind in earneſt to it.

Brethren, Conſider how it is with you, and if you find this to be your caſe, that your ſouls are in an unthtiving ſtate, ſearch narrowly if ſome of the fore-mentioned particulars be not thoſe that have kept you back; and when you have found out the cauſe of your diſeaſe, reſt not till it be removed; for be ye well aſſured, That that which hath hindered, will hinder, till it be taken out of the way.

THe fourth and laſt Special Duty I ſhall direct you in, is, the Renewing of your Covenant: Wherein, before I give you the Directions, I ſhall premiſe,

1. That every ſincere Chriſtian is (as hath been before ſhewed) entred into Covenant with God.

2. That Chriſtians are guilty of much treachery and falſe-dealing with God. They break Covenant daily. The Lord may take up that complaint againſt many of us, which he took up againſt Iſrael, Pſal. 78. 36, 37. Nevertheleſs they did flatter him with their mouth, and lyed unto him in their tongue; their heart was not right with him, neither were they ſtedfaſt in the Covenant.

There is a double falſhood in the Covenant, which we may be guilty of.

p. 2941. There is a falſhood in our entring into Covenant; when we do it not heartily, but feignedly, when our promiſes to God are nothing but words; when we mean not, nor intend any ſuch thing as our mouth ſpeaks; this is lying unto God. They lyed to him in their Tongues. Oh! how many ſuch lyars are there to be found amongſt thoſe that are called Chriſtians! We have all covenanted to renounce the world, and the love of it, to renounce the fleſh, and the luſts of it, to renounce the Devil and his works. We have all Covenanted, to take the Lord to be our God, to cleave to him, obey and ſerve him only, and all our dayes. All this we have done in our Baptiſm, and in our profeſſion that we have ſince made, to ſtand to our Baptiſmal Covenant. But have we not, many of us, lyed unto the Lord… Hath there ever been any ſuch thing in our hearts? Thoſe that are falſe in this Foundation of their Chriſtianity, are but falſe Chriſtians; thoſe that have lyed unto God in their Covenants, are but lying Converts.

2. There is a falſhood in our keeping Covenant; when, whatever reality there hath been in our intention, yet we fail in execution; when we do not ſtand to our word, nor are ſtedfaſt in our Covenant, and every part thereof. And thus every Chriſtian is more or leſs guilty. Every ſin we commit, is, in a degree, a breaking Covenant, a departing and going back from the Lord, and a dealing treacherouſly with the moſt high. Oh! how much falſhood of this kind is there to be found in every one of us, when ſome of our hearts are ſo ſet upon the world, and take ſo p. 295much liberty in purſuing, and ſo much pleaſure in the enjoying of theſe earthly things, that the Lord is the leſs regarded and looked after. Is this according to our Covenant? When there is ſuch fleſhlineſs and ſenſuality to be found amongſt others, when we live ſuch idle, eaſie, careleſs lives; when our appetires, our paſſions, our tongues are left ſo much at their liberty; when there is ſo much proviſion made for the fleſh, and ſo little for the ſoul; Is this according to our Covenant? Is this all we meant, in promiſing to be Chriſtians? Is this our living to God, our living to Chriſt? Oh! what falſhood have we been guilty of!

3. That all our breaches of Covenant, do exceedingly weaken the bond and obligation of the Covenant. The obligation of the Covenant may be ſaid to be weakened in a double ſenſe.

1. Really, when the tye of it is relaxed and looſened, and we ceaſe to be ſo ſtrongly bound as before; and thus no ſin can weaken our Covenant-obligation; it doth not become ever the leſs our duty, to cleave unto God, for that we have ſo often departed from him, or ever the leſs our ſin, to follow the world, for that we have followed it ſo long. Our ſins, in this ſenſe do rather add to the obligation, by how much the leſs we have paid off our debt, by ſo much the more there is behind; Our former neglects do oblige us to the more care for the future.

2. Senſibly. When the bond of the Covenant being ſo often broken, is not now accounted ſo ſolemn or ſo ſacred as before; by how much the more it hath been broken, by ſo much the leſs p. 296ſenſible hold hath it upon us. It ſeemeth but a very light thing to perſons that have ſo often and ordinarily broken their Faith with God, to break it over and over again; It doth not much affect or trouble ſuch hearts which have been accuſtomed to tranſgreſs, ro revolt more and more. When ſin can plead preſcription, it grows bold. If I were to begin again (ſaith the ſinner) I would take more eare, and look better to my wayes; but over ſhoes over boots, now I have gone on ſo long, it will not be much worſe if I go on a little longer.

4. The Renewing of our Covenant, will revive the Obligation of it. Though there be not a ſtricter, yet there is another Tye; There is a new link added to the old cord. Men are more afraid and aſhamed to break their word as ſoon as it is gone forth out of their mouths. The ſeriouſneſs wherewith ſuch a ſacred duty ſhould be performed, will leave ſome impreſſions upon the heart. The very conſidering over our Covenant-breaches, which is neceſſary to our renewing of it, will awaken our hearts to more care and watchfulneſs.

Theſe things being premiſed, I ſhall give you this double Direction for the performance of this Duty.

1. For the time when.

2. For the manner how.

Touching the former, there are ſome ſpecial times when this Duty is eſpecially ſeaſonable. As,

1. Upon your falls into any greater ſins. Great ſins make great breaches, and 'tis not ſafe to let them lie unmade up. Breaking of Covenant p. 297makes a breach upon Conſcience, and this will prove as the breaking down the banks of the Sea, which, if they be not preſently made up, there may be no ſtopping them.

2. In great ſtraights and Afflictions. We have then our hearts at the advantage, to bring them back, or to bind them the faſter to the Lord, when we ſtand in any ſpecial need of comfort, or help from God. Gen. 28. 20, 21. when Jacob fled from his Fathers houſe, for fear of his Brother Eſau, he vowed, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and rayment to put on, ſo that I come again to my Fathers houſe in peace, then ſhall the Lord be my God. Times of ſtraights and difficulties are a ſpecial ſeaſon for this Duty; though it be too ordinary that thoſe vows which we make in the dayes of our diſtreſs, are quickly forgotten in the dayes of our proſperity: Sickneſs-promiſes are in our health like Sampſons Withs, broken, as Tow when it toucheth the fire.

3. In caſe of any declinings to a careleſs remiſs, and ſenſleſs frame of heart or life.

4. At our approaches to the Table of the Lord. Theſe are ſome of the ſpecial times for the performance of this Duty.

2. For the manner how.

1. Remember your Covenant, read over, and conſider diſtinctly the terms of it, and weigh diligently the ſtrictneſs, and great ſolemnity of your engaging to God therein, that your hearts may be the more deeply affected herewith.

2. Remember your faults: Read over, and conſider diſtinctly the ſins you have fallen into p. 298ſince your engaging to the Lord; together with the ſeveral aggravations of them, and repent and be humbled under them, Iſa. 50. 4, 5.

3. Eſpecially, conſider how your hearts have ſtood towards the Lord in the main; whether your falls have not been ſuch as give you occaſion to ſuſpect that you were not upright in your firſt engaging. Conſider whether ſuch a life as you have led ſince, ſuch ſins as you have been overcome by ſince, are conſiſtent with ſincerity.

4. Reſolve upon more care, watchfulneſs, and faithfulneſs for the future. Verbal promiſes, though there appear ſome affection at the time, if they be not joyned with a reſolution to take more care, are like to come to nothing.

5. Have a ſpecial eye in your engaging to the Lord at your ſpecial ſins, failings and neglects, that you have found your ſelves more enclined to, and more ordinarily overtaken by. I will, through the help of God, watch againſt every ſin, but eſpecially againſt covetouſneſs, paſſion, or lying, &c. This is my ſin, herein I am apt to be faulty, here my hardeſt work lies. I will watch to every Duty, but eſpecially to temperance, or patience, or ſelf-denial, herein I have been moſt wanting.

6. Lay hold on the Covenant or Promiſe of God, for the renewing of his Grace towards you, for the renewing of your ſtrength, whereby you may be more enabled to perform your promiſes, and pay your vowes. It may be your former experiences of your unfaithful hearts, have quite diſcouraged you. I have found this heart of mine ſo fickle, and ſo falſe, and ſo feeble, that I dare not p. 299truſt it ſo far, as to engage any further for it. I have found my work ſo hard, my luſts ſo ſtrong, my temptations ſo many, my ſtrength ſo ſmall, my attempts to follow God, ſo ſucceſseſs, that I am afraid I ſhall never come to any thing; I doubt I ſhall but mock God, and bring more guilt upon my ſelf, by adventuring to promiſe any thing farther for this ſinful, infirm, and unfaithful heart. Why? though thou dareſt not truſt thy heart, yet truſt thy God, who hath ſaid, That he will put his fear into thee, that thou ſhalt not depart from him, that he will renew thy strength, and that his grace is ſufficient for thee. Depend upon God for the renewing of thy ſtrength, and then fear not to renew thy Vows.

7. In this ſtrength of the Lord, go into his preſence, and with ſorrow in thine heart, and ſhame in thy face, falling down before him, humbly confeſs and acknowledge thy falls and failings; and then, in the like ſolemn manner, as thou haſt been before directed, engage thy ſelf again to the Lord in the ſame Covenant.

2. I ſhall next direct you to make right improvement of Duties.

Godlineſs doth not ſtand barely in Praying, Meditating, or Examining; there is ſomething farther that theſe Duties have a reſpect, and muſt be uſeful to; 'Tis an holy life, that is the end to which our holy Duties are to lead, and help us on. That they may do ſo, take theſe two following Directions.

1. Whenever you ſet upon Duties, reſolve to put hard for it, to enjoy ſuch ſenſible Communion with God in them, that you may come off in a better p. 300and more ſpiritual frame of heart than you came on.

2. Having gotten up your hearts to any better frame in Duty, be careful to keep it up after Duty.

Whenever you ſet upon Duties, reſolve to put hard for it, to enjoy ſuch ſenſible Communion with God, that you may return from them with ſome advantage upon your ſpirits. Reſolve with him, Nunquam à te abſque te recedam, whenever I come before the Lord, I will never go away without him.

The reaſon why we thrive no more by Duties, is, becauſe we do not meet our God in them: God never meets with his Saints, but he ſends them away with ſome marks of his Goodneſs upon them.

The reaſon why we do ſeldome meet with God in our Duties, is, becauſe we do not ſo wiſhly look for his appearance. God waits for thy coming, Soul, and, if it be not thy fault, thou mayeſt ſee his face before thou departeſt; and, if thou ſee God in a Duty, thou wilt not then return without ſome impreſſions of God upon thy heart.

When Moſes came down from the Mount, where he had ſeen the Lord; his face did ſhine, there was ſomething of the glory of God upon his countenance. Iſrael might plainly ſee that Moſes had met with God, they might ſee the beams of divine Glory in his face. Oh! how ſad is it, that Chriſtians ſhould return from duty with no more of God in their faces, or upon their ſpirit, than for the moſt part they do. We come many times p. 301with no other ſpirits from our Bibles, or our Cloſets, than we come out of our Shops, or out of our Barns, no body would ever think we had been praying, or converſing with God, there is ſo little ſavour of God upon our hearts, that we bring back with us.

Brethren, whenever you let down your Pitchers into the Wells of Salvation, be not content to bring them up empty: be ſo converſant with God in your Duties, that you come off laden, as the Bee from the Flower, with the honey and ſweetneſs of your duties.

And this I adviſe you to endeavour after, not only in your ſecret duties, not only in your ſolemn publick duties, on Sabbaths, Humiliation-dayes, or Thanksgivings, but in your daily family-duties, your Reading, Singing, Praying, yea, even in thoſe ſhorter Prayers and Praiſes which you uſe before and after Meals. Whenever you draw nigh to God, look to ſee God, to taſte of God, and to get down ſomething of God upon your hearts. And then,

2. Whatever you have gotten from God in Duty, what life, what warmth, what refreſhing, what enlargement of heart, be careful to maintain and keep it alive afterwards. See that your Spirits do not preſently ſink and cool again, after they have been thus raiſed and warmed. Do not ſatisfie your ſelves with this, that you have ſome comfortable entertainment with God, and feel ſome warm and lively works of your heart towards God, and ſome refreſhings from him in Duty; but look to it, that you keep that holy fire that is there kindled, from being preſently quenched again. p. 302You do not eat and drink for an hour only, that you may have the comfort of your food while your meal laſts, but you eat for afterwards, that the ſpirits and ſtrength which you get by one meal may hold you out to the next meal. Duties are the ſet-meals of the ſoul, wherein it ſo feeds it ſelf upon God, that in the ſtrength of what it receives, it may afterwards walk with God more comfortably and chearfully.

The Lord promiſeth to his people, Lev. 26. 5. The Threſhing ſhall reach to the Vintage, and the Vintage to the Seed-time. And Amos 9. 13. The Plough-man ſhall overtake the Reaper, and the treader of Grapes him that ſoweth Seed. The meaning is, Your old ſtore ſhall be ſo much, and laſt you ſo long as till new com again: you ſhall not only reap enough for the time of Harvest; you ſhall not only gather enough to ſerve you during the time of the Vintage, but your corn ſhall laſt from Harveſt to Harveſt; your Wine ſhall ſerve you from Vintage to Vintage: your Old ſtore ſhall not be ſpent till New come to ſupply you. Duties are the Harveſts and Vintages of our ſouls. Oh! what bleſſed lives ſhould we live, did we ſo improve and husband what we get in one Duty, that it might laſt us out to another; that the Vintage might reach to the Vintage, the Harveſt to the Harveſt; that the life, and warmth, and refreſhing we get in one Duty, might hold by us till the next, and ſo we might be carried on in an holy, lively, heavenly Frame from Duty to Duty, as Iſrael walked on from ſtrength …o ſtrength, till they came and appeared before God in Sion.

p. 303That which holds us ſo low and barren in Religion, is, that whatever we have obtained from the Lord in Duties and Ordinances, we preſently loſe it: when we have been weeping ſometimes before the Lord, and wreſtling with him, and pleading hard for ſome quickning or comforting influences of his Spirit upon our hearts, and the Lord hath heard us, and given us our deſires; yet then as ſoon as duty is over, we go away, and forget all, and bury all that we have thus obtained, in a confuſed heap of worldly thoughts and buſineſſes; we unbend, and let down our ſpirits, and lay aſide all thoughts of God, till we come to duty again; we conrent our ſelves to live in ſuch an eſtrangement from God all the reſt of our time, that ſin and the world have a whole dayes time to pull down what an hours duty hath been building; a whole weeks time to deſtroy and ſteal away what a Sabbath hath gotten in; and ſo at the returns of duty, we find our hearts at the ſame loſs, in the ſame deadneſs and hardneſs that they were before.

In the Old Teſtament, though the Sacrifices were offered but morning and evening, yet the fire that kindled them was not to go out night nor day; there muſt be fire kept alive from the Morning-Sacrifice, to kindle the Evening-Sacrifice, and fire left from the Evening to kindle the Morning-Sacrifice: Oh! Behold, how often is it, that though at our Morning-Sacrifice a fire is kindled, yet we let this fire lie all day under the aſhes, and take ſo little care to keep blowing at it, that it goes quite out before the Evening; and when we come to offer our Evening-Sacrifice, we have no fire to kindle it

p. 304Brethren, hath the Lord viſited you, and quickned, and comforted you in duty; Oh! think with your ſelves, what a ſweet life ſhould I live, might it be thus with me alwayes? What pity is it, that ſuch light ſhould ever go out? that ſuch grace ſhould be ſo ſhort liv'd? Why? if I do not look to my ſelf the better, this Sun-ſhine will laſt but a little while; and how will the Lord take it, if I ſuffer ſuch ſparks that he hath kindled, ſo ſuddenly to be quenched? How is my Soul ever like to proſper, if ſuch precious food paſs away from it as ſoon as it is received? Is this a faſt that I have choſen, for a man to afflict his Soul for a day? Is this a prayer that God regards, for a man to afflict his heart for an hour? to be in the Mount with God, to be raiſed up to Heaven for the time, and within a few minutes after to be ſunk into the dirt of the earth? What a ſad change is this! How can you bear ſuch a loſs as this? When will your ſouls come to any thing, if you have only ſome few ſuch lucida intervalla, and all the reſt of your time are covered over with clouds and darkneſs?

Beloved, as ever you expect to proſper in grace, or be ſettled in peace, be chary of maintaining your duty in-comes; do not think to make uſe of your prayer-comforts, to ſave you the labour of an after care, but to help you to be more careful and fruitful.

But how may we do to keep this Holy and lively frame?

1. Be watchful. Nehem. 4. 9. Nevertheleſs we prayed, and ſet a watch againſt them night and day. Beloved, it is with you as it was with thoſe Jews, whatever you have gained, you have Adverſaries p. 305lying in wait to ſteal it away; whatever you have built, you have adverſaries lying in wait to pull down again. I have heard of ſome inchanted places, where what men built in the day, the Devil pull'd down at night, and this danger you are continually in; what's built at one prayer, the Devil labours to pull down before the next. Let your eye be much upon your hearts, obſerve diligently, how they hold up or ſink, that if there be the leaſt damp or decay, growing upon you, you may eſpie it before it be gone too far: 'Tis no wonder we loſe all upon ſuch a ſudden, when ordinarily, as ſoon as ever our duties are done, away we goe, and think no more where we have been, or what we have been about; as if we were well content to take our leave of our duties, and our God together. When you depart out of your Cloſets, leave your hearts behind you; Worldlings ſeldom bring theit hearts thither; when they come to pray, they leave their hearts behind them: Let Chriſtians never carry them thence: when you have done praying, and muſt abroad to your earthly affairs, let your hearts ſtay behind with your God: Let your thoughts be much upon the entertainment you have had; ſee to it, that the temptations you meet with, do not ſo eaſily divert you from minding what you have been begging, or wreſtling for.

2. Make preſent uſe of what you have obtained; God gives Grace, and Strength, and Life, for uſe, and uſe will preſerve it. Hath the Lord warm'd thy heart? goe warm thy Brothers heart, and that will keep thine from cooling: Hath God ſpoken comfortably to thy ſoul? goe p. 306and ſpeak of thy God, and what he hath done for thee to others. Hath God inclined, and thereby fitted thee for action, take the ſeaſon; thou may'ſt do more for God, and for thy ſoul, in ſuch an hour, than in many dayes beſide; be doing with what thou haſt received, and thou need'ſt not fear loſing it: when we are idle, then we fall aſleep and grow cold; Inſtruments do not ruſt while they are in uſe. We never more ſpend our ſtrength, than when we ſpare our labour.

3. Life up your hearts to the Lord often every hour, in ſome ſhort Ejaculations. No buſineſs, no company can hinder this duty, and this will be of ſpecial advantage to you, therefore neglect it not; every ſigh, or breathing of your ſouls Heaven-wards, will fetch down freſh influences from Heaven upon you.

4. Charge this whole courſe actually upon your ſelves every morning, and examine every evening how you have kept to it.

5. If you cannot otherwiſe bring, or hold your ſelves … this courſe, bind your ſelves to it for ſome time, by ſpecial vow; till being a while inured to it, it may become at length more eaſie.

Being thus entred upon, and prepared for a godly life, I ſhall give you ſome directions.

3. How to carry it on; and for your help herein, take theſe following counſels.

I. In your whole courſe, purſue, and as much as poſſible, eye your end, God, and your own ſalvation. Conſider often wherefore you live, and what it is you would have; and if this be it, that God may be honoured, and your ſouls ſaved, let this p. 307be purſued and proſecuted in all the parts of your life. Take not that courſe, do not that action, that hath not ſome tendency that way, and that which hath a tendency, let it be directed to that glorious end. Let every arrow be levell'd at your mark. The reaſon why the end is no more attained, is, becauſe it is more intended; 'tis no wonder we ſhoot ſhort, or beſide our mark, when our eye is not upon it.

The eying our end, will both direct our courſe, and quicken and encourage us on.

Set the Lord much before your eyes, dwell upon the contemplation of his Glory, and glorious Excellencies; conſider, how worthy the Lord is to be exalted, and what an honour it is to poor creatures, to be any way ſerviceable to his Honour; & what pity it is, that any of your time, any of your ſtrength ſhould be ſpent upon vanity, which might be ſo improved, to ſo worthy aud high an end? Begrutch every minute of your time that is not beſtowed on God.

Conſider the bleſſedneſs of living for ever in the preſence and enjoyment of God. Look towards the holy City, enter by faith into the Holy of Holies, ſet your ſelves before the Throne of God; view (as much as at this diſtance you are capable) that everlaſting light, thoſe bleſſed and glorious joyes, thoſe rivers of pleaſure, that exceeding eternal weight of glory, which is there poſſeſſed by the Saints; And then ſay to your hearts, Come on ſoul, come on, here's that thou art praying for, here's that thou art labouring for, here's the Country, the Kingdom, the Crown that thou art fighting for, and wreſtling for, and running, and ſuffering for.

p. 308The ſetting this glory before your eyes, will both quicken and ſweeten your holy courſe, and take off your hear… from any other courſes. The end puts a beauty upon the means, and a blackneſs upon all the hinderances of its attainment. A ſight of Heaven will make a holy life a beautiful life.

There are two things that make an holy life beautiful,

1. That it's the Image of an Heavenly life.

2. That it's the way to it.

All the labours, difficulties ſufferings of a godly life, are therefore pleaſant and beautiful, becauſe they are the way of the Kingdom.

And, on the other ſide, a ſight of Heaven, will make the wayes of ſin to be unpleaſant, to be dark and black wayes.

There are two grounds upon which ſin is odious to the Saints.

1. It's Oppoſition and unlikeneſs to God; it bears the Image of Hell upon it, not of Heaven.

2. It's Interpoſition betwixt them and their end.

Nothing elſe can ever keep them from God; There's no danger of their falling ſhort of Everlaſting bleſſedneſs, but by ſin. This is the only Gulf that's fixed between them and Glory. And hence 'tis that the way of ſin, with all its pleaſures, eaſe and delights, is to the Saints, a dark and diſmal way. The pleaſures of ſin are black pleaſures, the gains of ſin are black gains, the jollity, and liberty, and proſperities of ſin, are all dark and black in their eye. Theſe clouds, whatever brightneſs there ſeems in them, do keep the Sun from ſhining on them.

p. 309Oh! what progreſs might you make in the way of Life, where Holineſs with all its difficulties become beautiful, and Sin with all its delights become odious! What would there then be wanting, that might encourage you on, what would there be then left to hinder you? Why, let God and Glory be more in your eye, and then Sin will be more odious, Holineſs will be more precious in your eye; you would then neither want encouragements to lead you on, nor be incumbred with ſuch temptations as now keep you back. Tit. 2. 11, 12, 13. The Grace of God (which bringeth Salvation) teacheth us to deny ungodlineſs and worldly luſts, and to live righteouſly, &c. Looking for the bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt. 2 Cor. 4. 16, 18. For the which cauſe we faint not, while we look not at the things which are ſeen, but at the things which are not ſeen. Before he had declared how hard 'twas with them, troubled, perplexed, perſecuted, caſt down, always bearing about in the body, the dying of the Lord Jeſus, &c. Notwithſtanding, ſaith he, we faint not,—while we look not at the things that are ſeen, but at the things that are not ſeen.

Brethren, look on the things not ſeen, and take from them both direction in your way, and encouragement to go in it.

1. Take Direction from Heaven; when you are travelling, and ſee the place before you whither you are going, your eye will tell you your way. When you are entring upon any Courſe, then look up, and conſider, Is this my way to God? When you are eagerly and greedily purſuing p. 310the world, ask your hearts; Is this my way to Heaven? Am I now working out my ſalvation? When you are walking in the way of carnal pleaſure or liberty, then look up to the Lord, and look in upon your heart, and ſay, if you can, Now, Lord, I am haſtening to thee, now Soul, I am taking care for thee, my ſports and my pleaſures, and my luſts, are the way to mak God ſure, and Heaven ſure to me. Can you ſay ſo? Will not your own heart tell you, that is not the way? If Heaven be it that I intend, if Salvation be it I mind, ſure then I am not out of my way?

2. Look Heaven-ward, and take encouragement thence to go on, View the glory that is above, and conſider what happy men you would be, if you were once ſafely there: and let ſuch thoughts preſs you to haſten on, and encourage you againſt all the labours and difficulties you muſt firſt paſs through. Think with your ſelves, when you are ſetting upon any duty, If I can get well through this duty, I ſhall be one ſtep nearer Heaven; When you come to the beginning of every day well, I ſhall this evening be gotten one dayes journey nearer home; when you are falling into any trouble or affliction, if I can cut my way well through this wave, I ſhall be ſo much nearer Harbour.

Every new degree added to your grace, is, another ſtone laid up upon the building of glory, every holy Duty you have rightly performed, you are gotten one round higher in Jacob's Ladde…; look how many dayes you have walked with God, ſo p. 311many dayes journey you are nearer your reſt. Look how many troubles and temptations you have gotten Chriſtianly through, ſo many gulfs have you ſhot, ſo many rocks have you paſſed by towards your harbour.

Oh! if ſuch thoughts and conſiderations were continually upon your hearts, and before your eyes, how ſtrangely would they quicken you, and encourage you on your way! Conſider, Chriſtians, and thence take courage, after a few dayes more, a few duties more, a few wayes more, you will be ſafely landed in your Countrey. Lift up your eyes and ſee, and then lift up your heads and rejoyce to ſee, how by every duty and difficulty your redemption draweth nigh. A traveller in his journey, that's almoſt ſpent and tired, if he once comes within ſight of home, and be almoſt there, this adds new ſtrength and life, and on he goes again amain. Let your eye be more on your home, and there will be leſs loytering or wearineſs in your way.

II. Walk on your way in the name of Chriſt. Or, live by faith, Gal. 2. 20. The life which I now live in the fleſh, I live by the Faith of the Son of God. The ſtrength of a Chriſtian is his Faith; the ſtrength of Faith is Chriſt; the ſtrength of Chriſt is put into the Promiſes. If you would live to God, live by Faith, if you would live by Faith, go often to the Promiſes.

1. Study the Promiſes, the freeneſs of them; there's Grace in the Promiſe. The fulneſs of them, there's Chriſt in the Promiſe, and with him all things; there's wiſdom, righteouſneſs, ſtrength; there's bread, and cloaths, and lands, p. 312and friends and ſafety; ſtudy the ſureneſs of the Promiſes, there's an Yea and Amen ſet to them; All the Promiſes of God are Yea and Amen.

2. Set thy Seal to them. Believe that God is true.

3. Clear up thine intereſt in them, and thereby make it out that they are ſure to thee.

4. Treaſure up in thy memory, a ſtock and ſtore of particular promiſes, which may anſwer every caſe of thy life, that ſo thou may'ſt have a word alwaies at hand to rely upon. And then,

5. Upon the credit of that word, venture on after thy Lord in any duty, through any ſufferings he calls thee to; whatſoever difficulty thou ſeeſt in thy work, whatſoever danger thou ſeeſt in thy way, whatſoever want, or weakneſs thou ſeeſt growing upon thee, go on, reſting upon Chriſt for ſucceſs in thy duties, and ſupport under thy trouble, and ſupply of thy wants, according to his Word.

It may be when thou lookeſt before thee upon an holy life, thou wilt ſay, This is indeed a beautiful and bleſſed life, if I could attain to it: but oh! I ſee there is ſo much to be done, and ſo much to be born, that I am in great doubt how I ſhall ever be able to go through it.

The Lord requires me, if I will come after him, to deny my ſelf; This firſt ſtep puts me to a ſtand; I doubt I ſhall ſtumble and fall at the very Threſhold of Chriſtianity. Deny my ſelf! Alas! I cannot deny my friend or companion, I cannot deny mine Enemy that entices me to ſin. If Satan do but ſpeak a word to me, to draw me aſide to iniquity, he preſently prevails; p. 313and muſt I yet deny my ſelf, when I ſee how unable I am to deny mine enemies? I cannot, I c…not do it. Why, here thy faith, if thou wilt con…lit with it, will furniſh thee with this encouragement, Though thou art able to do nothing of thy ſelf, yet though may'ſt be able to do all things through Chriſt which ſtrengtheneth thee, Phil. 4. 13.

Again, thou ſayeſt, The Lord requires me to make me a clean heart, to purge my conſcience, to crucifie my luſts: But who am I, that ever I ſhould think of doing ſuch great works? I could as eaſily make a new world, as a new heart; I can as well ſtop the Sun in its courſe, as ſtop my luſts in theirs; I can as eaſily dry up the fountains of the great Deep, as cleanſe the fountain of my corrupt heart, and purge my ſelf from an evil conſcience. I, but now thy faith will tell thee, He that bids thee cleanſe thy heart, hath ſaid to thee, Ezek. 36. 25. That he will ſprinkle clean water upon thee, and thou ſhalt be clean from all thy filthineſs. Thy faith will carry thy fountain (of) ſin to that fountain that is opened for ſin and for uncleanneſs, Zech. 13. 1. Wherein thou may'ſt waſh and be clean: thy faith will tell thee, Thy old man is already crucified with Christ, Rom. 6. 6. By whom the body of ſin is deſtroyed; that is, hath received its deaths wound, that thou mayeſt not ſerve ſin, and that the ſame mouth that commands thee, Let not ſin reign in thy mortal body, the ſame mouth hath promiſed thee, Sin ſhall not have dominion over thee.

But yet thou addeſt, The Lord commands me to keep my heart, to keep my tongue, mine eyes, to make ſtrait ſteps to my feet, that I turn aſide to no p. 314iniquity, that I turn aſide from all temptations to ſin, …ſtain from all appearance of evil; and many … the like words hath he given me in charge, requiring me to walk in all his Commandments, and to keep all his Statutes and Judgements, to do them; theſe are hard ſayings, who can hear them? I, but he that ſaid this, (ſaith Faith) ſaid one word more that will make all this eaſie. Ezek. 36. 37. I will put my Spirit within you, and cauſe you to walk in my Statutes, and ye ſhall keep my Judgments, and do them.

Once more thou replieſt, but Chriſt commands me to take up my Croſs, to ſuffer with him, to part with all I have, to lay down my life for his Name. Can I do ſo little for his Name, and am I ever like to be able to ſuffer for his Name? Am I put ſo hard to it in every light affliction that befalls me, and is it poſſible I ſhould be able to reſiſt unto blood? The Lord pardon me, I have found that a little ſhame or reproach is more than I can well bear; a ſcoff or a ſcorn for Chriſt, to what impatience hath it often put me? Have I run with the foot-men, and have theſe wearied me? how then ſhall I contend with horſes? But God is faithful, 1 Cor. 10. 13. who will not ſuffer you to be tempted above that you are able. The Lord will lay on thee (ſaith Faith) no more than thy load; either he will encreaſe thy ſtrength, or not encreaſe thy burthens. He that hath given thee a little ſtrength to go through ſmall trials, hath ſaid, he will, and thou mayeſt truſt him, if he lay more load on thee, give thee more ſtrength to bear it. The Lord will either enable thee to p. 315die for his Name, or he will not call thee to it.

Chriſtians, believe God, to him that believes, all things are poſſible, and, if you believe, they ſhall be ſo to you: He hath ſaid he will be, and therefore you may boldly ſay, The Lord is my helper. Truſt in the Lord, and keep his way; truſt in the Lord, and be doing good, and verily you ſhall be fed, verily you ſhall be aſſiſted, verily you ſhall be ſupported; commit your way to him, and whatever difficulty there be in your work, he ſhall bring it to paſs: commit the keeping of your ſelves to him, and you ſhall be kept by his power, through faith unto ſalvation. Faithful is he that hath called you, and will do it. Diſtruſt your ſelves as much as you will, but diſtruſt not your Rock: you are weak creatures, but you have a ſtrong God: you have empty hearts, but a full Saviour: you have but a poor ſtock in your ſelves, but a rich ſtock in the Promiſe, whence you ſhall have ſuch a continual ſupply, that your barrel of meal ſhall not waſte, nor your cruſe of oyl ſpend, till you have finiſhed your work and your courſe. Hang on your crucified Lord, take hold on his Covenant, take hold on his Strength, go forth in his Strength and Name, and then fear not; your difficulties ſhall vaniſh, your way ſhall proſper, your Souls ſhall flouriſh, you ſhall have your fruit unto Holineſs, and your end everlaſting Life.

III. Deny your ſelves. Matth. 16. 24. If any man will come after me, let him deny himſelf. Remember your Covenant, you have given your p. 316ſelves to the Lord, and are now no longer your own; you are not debtors to the fleſh, to live after the fleſh; you owe your fleſh no obſervance, you have already paid it more than its due; let him that liveth, live to the Lord; let them, for whom Chriſt died, live no longer to themſelves, but to him that died for them, and roſe again.

Chriſt and Self are contrary; you cannot ſerve theſe two Maſters: If you will not deny your ſelves, you cannot but deny your Lord; and if you can deny your ſelves in any thing, you will deny Chriſt in nothing: If you can heartily ſay, Not my will, you will eaſily add, but thine be done.

But what is this Self we muſt deny? I anſwer, as Chriſt ſaid to the Woman of Samaria, He whom thou hast for thy Husband, is not thy Husband: That which thou holdeſt for thy ſelf, is not thy ſelf; thou calleſt it, and counteſt it thy ſelf, and loveſt, and cheriſheſt it as thy ſelf, but it is not thy ſelf. That which is here called thy ſelf, is elſwhere in Scripture called thy fleſh, thy corrupt, or carnal part; that corruption that is gotten into thy underſtanding, and ſits there, giving thee evil counſel; That corruption which is gotten into thy will, and ſits there, ſwaying thee in all things to chooſe thy hurt; that is gotten into thy appetite, and makes thee to fall a luſting after all things that are pernicious to thee, and a reſiſting all that would do thee good. This is thy ſelf to he denied, the corruption of thy nature, that hath inſinuated it ſelf into all thy parts and powers, and governs thee in all thy actions. This is it which carries thee from God, keeps thee from Chriſt, reſiſts the Word of Life, leads thee out of the way of Life, leads thee about p. 317after thy pleaſures and ſports, and companions, holds thee down to this earth, and is dragging thee to Hell.

This is it which makes ſinners ſay concerning the Word of Life, The Word that is ſpoken to us in the Name of the Lord, we will not do, but will do whatſoever proceeds out of our own mouths: That makes them ſay concerning Chriſt, We will not have this man to Reign over us: Let the World reign if it will, let the Devil reign if he will, let Pride, and Envie, and Malice reign if they will; but whoſoever reigns, this man ſhall not reign over me. 'Tis this that layes ſo many blocks, creates ſo many difficulties in the way of Holineſs, makes this way ſeem too ſtrait and narrow; the duties of it impoſſible, the troubles of it intolerable. Were it not for this, the way of Chriſt would be eaſie, and his burthen light: This is that Self which muſt be denied, if you will follow Chriſt.

If you ask what it is to deny ſelf? In ſhort, it is to ſhake off its government, to reſiſt its reaſonings, to diſobey its commands, to refuſe to follow its inclinations, or ſatisfie its luſtings.

Brethren, whatever Chriſt counſels you to, or commands (as I told you) this Self will be reaſoning againſt it, and counter-manding it. When Chriſt ſayes, Be humble, be watchful, be circumſpect, be perfect, labour, run, ſtrive, ſuffer; Your fleſh will contradict, this is an hard Maſter, theſe are hard ſayings; all this is both needleſs and intolerable: Shake off thy heavy yoke, and take thy liberty, turn out of this ſtraight way, and take thy courſe; pity thy ſelf, ſpare thy ſelf, and put not thy p. 318ſelf to ſuch hard ſervice when thou mayeſt be free; at leaſt, thou mayeſt abate ſomething of this ſtrictneſs: If thou wilt be holy, what need ſo much care and labour about it? Allow thy ſelf ſome liberty, ſome eaſe, ſome pleaſure. And if you yield in a little, then it will counſel you to take a little more, and a little more, and never give over till it hath reaſoned you out of all Chriſtianity, and commanded you into very Brutes or Devils.

But what ſhall we do, or how ſhall we deal with this Self when it is thus ſet upon us?

Why, return the ſame Anſwer to it as Chriſt did to Peter, when he gave him the like counſel, Maſter, pity thy ſelf. Get thee behind me Satan, (ſaies he) Hold thy peace, Devil, Speak no more thus to me; Say to this Fleſh, as the men of Sodom ſaid to Lot, Gen. 19. Stand back: This fellow came in to ſojourn, and he will needs be a Judge, or a Ruler. Thou art ſtollen in, I know not how, ſtollen into my head, ſtollen into my heart, and now thou thinkeſt to be a Counſeller, to be a Ruler. Stand back (Fleſh) hold thy peace, for I may not hearken to thee. Say to it as the King of Iſrael ſaid concerning the Prophet, I hate him, for he never ſpeaks good to me, but evil. Say to this wicked Fleſh, as thoſe wicked ones ſaid againſt the Lord, The word which thou haſt ſpoken to me, I will not do: The liberty thou demandeſt, thou ſhalt not have: the pleaſure, and the eaſe which thou craveſt, I will not allow thee: my Lord, whom thou counſelleſt me againſt, ſhall be my Lord; him will I love, him will I obey, him will I follow in all that he p. 319ſhall ſay to me: I will not pamper this Fleſh, but pinch it the more: I will not humour this fleſhly mind, but croſs it the more: I will not feed this fleſhly appetite, but hold it the ſhorter for its cravings and luſtings: I will not Pray the leſs, or Faſt the leſs, or Hear the leſs, becauſe this Fleſh is againſt it, but will Pray the more, and Faſt the more, and beat down this bodie, and bring it into ſubjection with the more care and diligence: I will ſtarve this proud beggar, and weary it out of its imperious demands; it ſhall get nothing, if I can help it, by all this ado it makes, but ſhall rather be held the ſhorter; I will the rather deny my ſelf what I may allow my ſelf, becauſe I will not feed or foſter ſuch an enemy.

Oh Chriſtians! What an exact life might we live, and with what eaſe might we go on our holy courſe, if this enemy were once well laid? What an uncontrouled dominion might our Lord have over us, if this Self were pulled down from ſitting with him in the Throne? And how much might be done to the deſtroying of it, by our conſtant denying it? Keep the Fleſh low, and by degrees you kill it.

But woe to us, what Friends are we of this Enemy? how gently do we deal with this old man? What proviſion do we make for this Fleſh? What we have a mind to, we muſt have; what we have a mind to do, we will do; whither we have a mind to go, we will go, and ſeldome give our Reaſons, or our Conſciences liberty to ſay to us, What doſt thou? or once to judge, whether it be good for us, or fit for us, or ſafe to us, or p. 320no? We are juſt like ſome fond Parents, if their Child cry, though it be but for a knife, or a handfull of dirt, it muſt have it to ſtill it. A wiſe Parent will rather give his Child a Rod, than that which will hurt it, and knows that this will be hurt enough, that a Child ſhould alwayes have its will: Oh check and whip this Brat, and let not thy Soul spare for its crying. Better the Child cry, than the Parent; better the Fleſh cry, than the Soul and Conſcience.

But oh what a ſad wonder is it to obſerve, how ſtrangely indulgent too many Chriſtians are this way, who ſuffer their fleſh to leave them almoſt to any thing; who in a ſelf-ſeeking, fleſh-pleaſing life, have equalled and even out-gone many of the carnal world. What a liberty have many that ſeem to be Chriſtians, even of the higheſt form, often taken in the dayes of their proſperity? Some ſeeking great things for themſelves, driving ſo hard after eſtates, honour, high places, &c. as if they meant to return, and take their portion with the men of this world. Others living in pleaſure with Solomon, Eccleſ. 2. 10. Whatever their eyes deſire, they keep not from them, they withhold not themſelves from any joy. VVho, as if they hoped to charm their fleſh out of its enmity, or to kill it bd kindneſs; or if this were the Enemy, which when it hungers, they muſt feed, when it thirſts, they muſt give it drink, and thereby heap devouring coals upon its head; will not ſay it nay whenever it craves. Oh what liberty have we ſeen taken by many ſuch, for exceſſive feaſtings, coſtly attire, vain faſhions, frothy, light and carnal merriments; p. 321yea, and deſpiſings, and condemnings of the ſtricter, and more ſelf-denying way of more ſevere and mortified Chriſtians; as if this proceeded out of an affectation of a voluntary humility, or an ignorance of their Chriſtian liberty.

But is this indeed the way to crucifie the fleſh? Or have you gotten it ſo much under command already, that now you can ſecurely truſt it with, any thing it would have, without fear of its getting head, and making war againſt Chriſt or your Souls again?

Look to your ſelves, Chriſtians; look back, and conſider, whether your Souls have not ſuffered, whilſt your fleſh have been thus ſurfeited; whether there have not been ſome abatements made to Chriſt, for every ſuch allowance granted to the fleſh; and whether God hath not been provoked, whilſt ſelf hath been thus pleaſed. Think ſadly, whether this abuſe of our liberty be not ſomething that the Lord is now pleading with us about, and ſcourging us for. We have even put the Lord to it, to caſt us into the houſe of mourning, thereby to repair the breaches that have been made upon our Souls in our Houſes of Feaſting: And our Lord Jeſus puts us the harder to the ſecond Leſſon, Take up your Croſs, becauſe we did no better learn our firſt, Deny your ſelves.

IV. Order your ſelves aright. Beloved, if you will obſerve the former Rules well, all that remains will be the more eaſie, and I ſhall be the ſhorter in it. Order your ſelves aright, iu thoſe things I mean, that eſpecially concern your own perſons; keep your own hearts with all diligence, p. 322look well to your own wayes, Gal. 6. 4. Le every man prove his own work, and then ſhall he hav… rejoycing in himſelf, and not in another. Keep a ſtrict and ſevere eye upon your ſelves; hold a ſtrict hand upon your ſelves, be more ſevere towards your ſelves, than towards all the World. It's an ill ſign, to ſee Profeſſors of Religion ſevere in their obſerving, impoſing upon, and cenſuring others; and more remiſs towards themſelves. Be more can did and charitable towards others, but exerciſe more ſeverity at home.

In the right ordering your ſelves, take great care that you,

1. Allow not your ſelves in the leaſt know Sin.

2. Live not in the neglect of any known Duty.

3. Take heed of the World.

4. Be Humble.

5. Be Temperate.

6. Be Moderate.

1. That you allow not your ſelves in the practice of the leaſt known ſin. Do not look on this as any Apology for ſin, or your eaſier entertaining of it, That it is but a little one.

There is no ſin that can properly be termed little. The leaſt iniquity will coſt either the Blood of Chriſt or the blood of your own Souls.

Little Sins are ſpreading ſins; a little leaven leaveneth the whole lump: Elijahs Cloud, out of the bigneſſe of a Mans hand, in a few hours cloathed the whole Heavens in black: You will p. 323find it ſomething in your Repentance, which you counted as nothing in the Commiſſion.

Little ſins are leading ſins; the child conveighed in at the Window, will open the door to let all the great Thieves in. When Gad came into the world, his Mother ſaid, Behold a Troop cometh, 2 King. 6. 32. When the Meſſenger of the King of Iſrael came to the Prophet, Shut the door, hold him faſt (ſayes he) at the door; Is not the ſound of his Maſters feet behind him? Shut the door againſt every ſin, for whoſe Meſſenger is it? Look behind, and ſee who comes after; Is not the ſound of his Maſters feet behind him? The Devil is not far off, whenever Sir knocks for admiſſion; and the door being opened to the Meſſenger, it's like to ſtand open for the Maſter to enter: Take heed, Brethren, that you do not give a tolleration to any ſin; little ſins allowed, become great ſins. The allowance of ſin is that which makes the great waſt upon Conſcience, and the great ſpoil upon our peace. I will not ſay, what grace there may be in the heart, but ſure there is but little tenderneſſe in the conſcience, that doth not bid defiance to the leaſt of Sins.

Beloved, if Sin doth get the poſſeſſion at any time of your hearts, let it be rather upon ſurprize, than ſurrender; be ſo watchful, that if it be poſſible, you may not be ſurpriz'd by ſin, or taken at unawares; but whatever you do, ſee you do not ſurrender your ſelves to it; be ſo jealous, that if it may be, Sin may not ſteal in upon you in a diſguiſe, but when you ſee what it is, beware of it as of the Devil: Will you let a known p. 324Enemy lodge within you? Brethren, do not ſhut your eyes againſt ſin, nor open your doors to it. Shut not your eyes againſt it, be willing to know it, do not go about to perſwade your ſelves concerning any thing you have a mind to, that it is not ſinful, that it may be lawful enough, for ought you know, but examine it, and look through it impartially, and if you find it to be ſin, receive it not in. I cannot well ſay, whether of the two be in the worſe caſe, thoſe that are not willing to know they do, or thoſe that do what they know to be evil; but this I can ſay, that neither the one nor the other, (if there be any thing of God in them) are like to know whether there be or no; ſuch winkings will blind their eyes, and ſuch walkings will blot their Evidences, and both hinder that progreſs in holineſſe, which is neceſſary to build them up in comfort. If you would be ſure the Lord is yours, keep cloſe to him, if you would keep cloſe by God, keep clear of ſin, and if you would keep clear of ſin, keep your Windows open, but your doors ſhut; ſee who 'tis that knocks before you let them in. An open eye, and a tender conſcience, will be the beſt ſecurity to both your grace and peace.

2. Live not in the neglect of any known duty. The Devil may be ſerved not only by your doing evil, but by your doing nothing. We obey the will of the fleſh, when we only neglect to obey the will of God: As our Commiſſions ſtab, ſo our Omiſſions ſtarve our ſouls. God will not, and our ſouls cannot want a duty; our lameneſſe in our practiſe, will quickly appear in the leanneſſe of our Souls.

p. 325O miſſions will be reckoned for a Judgment, and therefore muſt be reckoned, and repented of now. Do not content your ſelves with a negative holineſs, that you do not harm; do not think it enough, to be able to ſay, I know nothing by my ſelf, no hurt that I have done; ſuppoſe you do not, yet thereby are you not juſtified. God will judge you, and may condemn you, for what you have (not) done. If you had nothing to anſwer for, but your neglects: The neglects of one day, of one hour, will undo you for ever, if you have not a Chriſt to anſwer for you. To be holy hath more in it than to be harmleſs. There muſt be doing your duty, as well as departing from iniquity, Iſa. 1. 16. Ceaſe to do evil, learn to do well.

Nor is it a little now and then that will ſerve, There muſt be continuance in well-doing, a readineſs to every good work, a fruitfulneſs in good works, a faithfulneſs in good works. Well done good and faithful Servant. That's a faithful ſervant, that hath done his beſt, that hath not voluntarily neglected any thing of his Maſters work, nor waſted any of his Maſters talents: that's able to ſay, though I have not done what I ought, yet I have endeavoured to do what I can. Everie neglect is a degree of unfaithfulneſs. If ye will be the ſervants of Chriſt, be faithful ſervants; and that you may be ſo,

1. Neglect not any kind of Duty; One thing lacking may be the loſſe of all. You can hear, it may be, but you cannot pray; you can pray in ſecret, but you cannot pray in your Families; you can inſtruct your Families, but you cannot p. 326govern them; you can love the Saints, you ſay, but you neglect the communion of Saints; you can be juſt in your dealings, but you cannot be charitable; you can give an Alms to an hungry bodie, but you cannot give counſel to a ſinful ſoul; you can give Counſel, but you cannot give a reproof; this or that you cannot bring your heart to; but take heed, though you cannot bring your heart to it, yet neglect not to be working your heart to it, to be perſwading, and reaſoning, and praying your heart to it; take heed there be not an Act of Indulgence paſſed for this neglect: take heed you do not ſay, the Lord pardon me in this thing, and ſo give off, and let it alone.

2. Neglect not any opportunity of dutie. Whenever the Lord calls to duty, let your heart anſwer: whenever the Lord opens a door for any ſervice, take the ſeaſon.

1. Be watchful, and obſerve every opportunity. Sometimes the Lord puts thine enemy into thine hand, gives thee ſome ſpecial advantage againſt ſuch a luſt or corruption: Sometimes the Lord puts a price into thy hand, an opportunity of getting in, or laying up for thy Soul, an opportunity of laying out for God or thy Soul, obſerve diligently all ſuch ſeaſons. Thou maieſt do more, or get more, in ſuch an hour, than in many daies after.

2. Keep thy heart in a diſpoſedneſſe, and conſtant towardlineſſe to Dutie: be alwaies prepared to everie good work; ſee that however ſometimes thou maieſt want power to perform, yet to will may be alwaies preſent. When a price is put into thine hand, ſeee thou want not p. 327a heart to it; When thine Enemy is in thine hand, let not thy heart ſpare it, let not thine heart be out of the way, whenever the ſeaſon ſerves; let not thy heart recur thus upon thee afterward, O what a day have I loſt? how much ſeed might I have ſown this day for Eternity? what a treaſure might I have laid up for Everlaſting?

3. Above all, take heed you (live) not under a neglect of duty. The moſt diligent and vigilant Chriſtians have too many neglects, but ſee that you are not guilty of any neglect in ordinarie; that there be not any thing that you know to be your dutie, which you commonly, and of courſe, paſſe over, ſo that this day, is even as yeſterday, and to morrow, and next day, and next week, and ſo on, is like to be as this day. Whatever it be that you perform, ſuch a neglect as this will unavoidably hinder the thriving of your Souls in the Grace of God. For,

1. The guilt of ſuch a neglect, will wither and mar the beauty of what is done, and the Lord will have ſuch a ſtanding controverſie with you for what is not done, that he will not accept or proſper what is done.

2. There will be the want of the influence of thoſe duties that are neglected. We cannot want a duty, but we may afterwards find the want of it in the ſtate of our Souls. Grace out of exerciſe grows to decay, and if one of thy ſpiritual members ſuffer or waſt, the whole body ſuffers with it.

3. The Devil will fill up the vacuities of our lives. There is not a void Plat in thy Garden, p. 328but the Devil will be ſowing his ſeed; If you do, the Devil will not leave an empty day, nor an empty hour of your lives: If grace do not fill up each day with the duties of it, he will fill it up with ſin: 'Tis an hundred to one, but a weed grows up in the room, where a Flower is wanting.

Brethren, if you would be thriving Chriſtians, be Univerſal Chriſtians, for any work your Maſter hath to do; be ingenuous Chriſtians, willing to know your whole duty; be watchful Chriſtians, that you may know your duty ſeaſons; and then be faithful, allow not your ſelves in, be not patient with your ſelves under any neglect.

3 Take heed of the world. If you be Chriſtians, Chriſt hath gotten the better of the world, hath gotten the preheminence in you, and brought the world under. If it be ſo, take heed it get not head again, and that you may be both ſecured from the ſnares of the world, and make your beſt advantages, as Chriſtians of it, Take theſe following Directions.

1. Never make an exchange of Chriſt, or any thing of Chriſt, for the world, or any thing that is of the world; never buy or purchaſe any thing of the world at ſo dear a rate, as the loſſe of any thing of Chriſt. Loſe not any degree of grace, for the gaining this worlds goods; loſe not a ſpiritual duty, for the attending on a worldly buſineſs. Enrich not your bodies upon the impoveriſhment of your Souls.

What poſſeſſion or uſe of this world, you may have without your ſpiritual prejudices, enjoy it, p. 329and be thankful; but beware you do not ſo take up with the buſineſſes, and take in the advantages of this earth, that your ſouls ſuffer loſſe; that you ſhould ever have occaſion to ſay of any thing you have done or gotten, This is the price of my peace, this is the price of my comfort, this is the price of a Sabbath, or a Sacrament, or a Prayer; I have loſt a Sabbath, I have loſt my communion with God in prayer; I have abated the life and the vigour, and exerciſe of my grace; and this is all I have for it, ſome addition to my outward ſtate: I have more of earth, but ſo much the leſs of Heaven, more Gold, but the leſs Grace, more of this Manimon, but ſo much the leſs Manna, more of the Ciſtern, but ſo much the leſs of the Fountain. Beloved, it was never the intent of the Goſpel to ſtrip you of this worlds goods, but to ſecure you only from the miſchief of it: be but ſo watchful, and ſo fearful, and ſo wiſe, and wary in the managing your worldly buſineſſes, in the improving or ſecuring your worldly eſtates, that you be not hereby loſers upon a ſpiritual account, that you may have what you have as an addition, but not ſo in commutation for Chriſt, and he will never begrutch it you, or blame you for it.

2. Let not Chriſt and the world again change places or interests. If Chriſt hath your hearts, let him not again be thrown under your feet; If the world begotten under foot, let it not again get up into the throne, let it be your ſervant if you will, but let it never again be your God. Let Chriſt be the chief in you, let him have the higheſt eſteem, the deareſt, the ſtrength of your p. 330affections, the great command of you: Let the Word of Chriſt be of more power with you, and carry you farther, than all the gains and glory of the World. Let not this be your rule, To follow Chriſt and Holineſs ſo far as you may, without any prejudice to your worldly interest; but let this be it, Follow the world ſo fur only as you may, without being falſe or unfaithful to Chriſt. Venture on in Holineſs to the greateſt hazard of your eſtate, but venture not after this, with the leaſt hazard of your Religion. Reſolve to be Chriſtians, whether you be rich or poor, but endeavour not to be rich, but upon ſuch terms that you may be never the leſſe Chriſtians. Eſpecially take heed that the Proſperity of the World ſteal not away your hearts: Pſal. 62. 10. If riches (increaſe) ſet not your hearts upon them. 'Tis hard to proſper in the world, and not to proſtitute our hearts to it. Temptation of proſperity are the worlds courting, and complementing, and wooing of our love: If ever a Suitor be like to prevail, it is when he puts on his beſt array, and trims up himſelf in his Richeſt and moſt enticing habit. Proſperity is the World in its glory; when ever it preſents it ſelf thus to you, then take heed leſt you forget God, and prove Adulterers aud adultereſſes from Chriſt.

3. Let not the Lord want any thing that you have, There is nothing that you have, but it may one time or other be ſaid to you, The Lord hath need of it; and if he hath, let it go: If the Lord ſay, I have need of it; do not you ſay, I cannot ſpare it: Deſire to have only for uſe, and what you have be willing to uſe it, and uſe it well. Nothing p. 331is well uſed but what is uſed for God, That which is beſtowed on your ſelves, or your Children, is miſuſed if it be not beſtowed there for the Lord: …ntitle God to all you have, write his Name upon …, and make it up for him. This is his Wool, and …is Flax, and his Corn, and his Silver, and his Gold, and uſe it for him.

If your luſts, your pride, or your gluttony, or your envie, if your ſports, or your pleaſures, or your companions, demand any thing to be ſpent on them, or given to them, let your anſwer be, It is …ot mine to give; or what Nabals was to David, when …e ſent to him for proviſion for himſelf and his followers, 1 Sam. 25. 10. What is David, or who is the …on of Jeſſe? Shall I take my bread, and my wa…r, and my fleſh that I have killed for my ſhearers, and …ve it to men whom I know not whence they be? What …e theſe luſts? What is this pride? What are theſe …eaſures? Shall I take theſe good things which the Lord hath given me, and beſtow them upon …ch vile things as theſe? Were theſe things …ven me to feed mine enemies, and the enemies …f God? To feed Snakes and Adders, Vipers, and …corpions? Was this the end why God hath made me greater than others, that I might be more wicked than others? Hath God made me Rich, that I might be a drunkard, or an adulterer, that I might maintain my pride, and my pomp, and my bruitiſh pleaſures? Hath God made me a rich man, that I might make my ſelf a beaſt.

Beloved, the Lord hath rather lent you then fully given you what you have; you are but p. 332ſtewards of his manifold gifts he hath put into your hands, you muſt give an account to God for all your receipts and disburſements, and your account will be but a lame account, if you bring in any thing laid out, that is not laid out for God▪ Let not the cauſe of God, or Religon want an… thing you have: Let not the poor Saints, or any of the poor afflicted ones of the Lord, go without their parts: Let it not be ſaid of any of you, … good they had been beggars, as rich men, for any goo… they have done. He that hath gotten ſuch powe… over all he hath of this world, that he can freel… diſpoſe of it to its proper uſe, may be numberd … mong thoſe that have overcome the world; and … is in the leſs danger of ſinding it a temptation and a ſnare to him.

4. Be you able to want what you have not. … be able to want the world, is a greater hono… and comfort, than to poſſeſſe and enjoy it. I kno… not which is more difficult, to be able to uſe … well, or to be able to want it; but ordinaril… he that can do one, can do both; he that ca… carrie himſelf as a Chriſtian in his plentie, will be able alſo to carrie himſelf ſo in his penurie: The Apoſtle tells us, that he had learned how to do both, Phil. 4. 12. I know how to be abaſed, and how to abound: In all things I am inſtructed, bot… to be full, and to be hungry, both to abound, and … ſuffer need. Worldly men can do neither, the… know not how to be rich, nor how to be poor … how to be in credit, nor how to be in diſgrace, the can neither bear wealth nor want, that is, they know not how to be as they ſhould be, in p. 333either ſtate. If they are rich, and in credit, then they are proud, and wanton, and riotous, and luxurious; if they are poor, and in diſgrace, then they are impatient, and diſcontented, and envious at thoſe whoſe wayes do proſper: If they are full, they forget God, if they are emptie, then they fret themſelves againſt the Lord. To be able to want, …nd to abound, is the ſame, as to be able to be a Chriſtian, and to carry himſelf as becomes a Chri…an in both eſtates: to be able to hold on in a …hriſtian courſe, without being hindered or turned …ſide by the one or the other: to be able to be holy …ith the world or without it: On the one ſide, to be able to be high, and yet humble; honourable, and yet honeſt; rich in this worlds goods, and yet rich in good works, to bear his burthen of thick clay, …thout either ſinking his ſpirit, or ſlackening his …ce heavenwards; and on the other ſide, to be able … be poor and patient, afflicted and chearful, com…rtable, contented, and as conſtantly ſerving the …rd in the want of all things, as others do in the …lneſs of all things. To be able to live by faith, …ough he hath never ſo much elſe to live upon, …d to be able to live by faith, when he hath no…ing elſe.

Chriſtians, if you can want, you ſhall never want. He hath enough, that is able to ſpare that …ich he hath not. If you can want the world, the …vil will then want a temptation, either to en…e you from, or diſcourage you in your holy …urſe; you may then be Chriſtians in ſpite of all … world.

p. 3345. Above all, Take heed you be indeed gotten clear of the world, from under its dominion. Me… may go far in Religion, and yet may periſh b… the world at laſt: its dreadful to conſider, ho… many ſad inſtances there are to be found among Profeſſors of Chriſtianity, who hav… …eemed to have much love to Chriſt, and thin… they love him ſincerely, whoſe hearts are yet ſecretly chained to the world. There is many … Profeſſor that hath made a fair ſhew, and give… great hopes, and hath gotten up both in h… own and others Opinion, even to the higher rank of Saints, and is perſwaded in his Co… ſcience, that he is upright with God, and y… his heart doth ſecretly cleave more ſtrongly t… the World than to Chriſt, and ſo may peri… everlaſtingly. As there may be ſecret pride tha… Men may be guilty of, and not know it; … there is ſecret hypocriſie, reigning hypocriſie… that men may be guilty of, ſo there is a ſecret reigning covetouſneſſe that men may live… and die, and be damned in, when they never ſuſpected it; and this I fear is a more common caſe than is ſuppoſed: When we ſee men owning the Goſpel, ſetting up the exerciſes of Religion in their Families and Cloſſets, Praying like Saints, Speaking like Angels, melted into tears, raiſed in joyes, ſeparated from the world, holding communion, and in many things holding pace with the beſt of Saints: When we ſee ſuch perſons (and are there not ſuch to be ſeen?) ſo exceſſively greedy, and ſo induſtriouſly driving on after the World, ſo conſtantly buſie… in laying houſe to houſe, and field to field; ſo p. 335poſſeſſed with worldly cares, ſo extreamly pinching and penurious, ſo hard-hearted, and ſtraithanded towards thoſe that are in need, hiding themſelves many times from their own fleſh, whoſe worldlineſs is apparently too hard for their Religion, whoſe Religious duties muſt in ordinary give place to their worldly buſineſs, but their affection to Chriſt does make no abatement upon their earthly appetite and Worldly cares, but is ordinarily abated by it; who can ſay to duty, Stand aſide, to prayer, ſtand aſide, to hearing or meditation, give place, when ever they have a Worldly buſineſs before them; but ſeldome or never can ſay, Stand aſide World, Stand aſide Oxen, and Sheep, and Trades, and Livings, I have a God, and a Soul to be looked after; but can content themſelves for that, with thoſe few leiſure times they have, wherein they have nothing elſe to do, and yet notwithſtanding, becauſe there is ſomething of Religion kept going, and at times, ſome ſtrong workings of their affections that way, thereupon do comfort their hearts, and conclude all is well; nay, let them be never ſo plainly dealt withall, and warned to beware and look to themſelves, leſt they be found lovers of this world, and ſtrangers from Chriſt, yet they cannot ſee it, they cannot be perſwaded, but their hearts are ſincere: What can be thought of ſuch perſons, but that they are like to die for ever, by their ſecret adultery againſt God, which they will hardly be perſwaded to ſuſpect themſelves guilty of: Look to it that this be not your caſe, be ſure you be gotten clear of the world, and that Chriſt hath the preheminence p. 336in you. The Devil will allow you to have ſome reſpect for Chriſt, ſome affection to Religion; will allow you profeſſion, allow you duties, allow you good company; let them pray, let them hear, let them aſſociate with the Saints, ſo long as the World governs their hearts, they are ſure enough. Some indeed there he holds in arcta cuſtodia, cloſe priſoners, that do wholly mind earthly things; though he could wiſh his captives were all in ſuch a caſe, without the leaſt ſenſe or ſhew of Religion; yet thoſe that he cannot keep under ſo great a reſtraint, he is content to hold in libera cuſtodia, as priſoners at large, any liberty to pray, to hear, &c. that they may take, and yet be priſoners, he allows to them: if you be not cloſe priſoners, if the Devil does ſuffer you now and then to walk abroad and exerciſe your ſelves in the duties, and refreſh your ſelves with the delights, and feed your ſelves with the hopes of Religion; if you be not cloſe priſoners, yet are you not priſoners ſtill? Oh let it not content you, that you are priſoners at large: Oh let nothing content you, but your enlargement out of priſon, ſo that you are no longer priſoners to the world, but Chriſts free-men.

4. Be humble; keep your hearts low; be low in your own eyes; think not of your ſelves above what is meet; be content to be low in the eyes of others: That is the harder leſſon of the two; there is many a perſon that is ſo conſcious of his own poverty and worthleſſneſſe, that if he would, he cannot have high thoughts of himſelf; but yet he would, as Saul, be honoured before the People. Take heed of an inordinate affectation p. 337of eſteem with others. Whileſt you pretend only to ſeek a good Name, take heed of affecting a great Name. Account your ſelves with Paul, and be content if others account you ſo too, the leaſt of Saints. Whileſt others are ambitious, with Simon, to be accounted Some-body, be you willing to be counted No-body; let who will affect to be reckoned amongſt the Worlds great Ones, let it be enough for you to be accounted amongſt Gods little Ones. If the Lord hath lifted you up take heed of lifting up your ſelves; your work is to abaſe your ſelves, and then let God alone to exalt you.

Pride is a pernicious enemy, and 'tis one of the laſt Enemies a Chriſtian hath to conquer; a pernicious Enemy it is, it caſts us out of the heart of God and men; God reſiſts, and men diſpiſe the proud. A proud man, whileſt he is his own Idol, is others ſcorn; it deprives of comfort, it ſpoils duty, it keeps us barren: A proud man is like the high mountains, there's little good that grows there, the lower ground is ever the more fruitful: He is like Ephraim, an empty Vine, emptie to God-wards, all his fruit is brought forth to himſelf.

An humble Chriſtian hath this advantage in his duties, he hath none to pleaſe but God; let God accept me, and let others think of me what they will: A proud perſon hath his luſt to pleaſe, the eyes and ears of others to gratifie; God and his Soul can have but little of him, that hath ſo manie to mind; pride blaſts all that little good it's mingled with; 'tis as the flie in the pot, that mars all the oyntment: Chriſtian, if thou p. 338badſt nothing elſe to keep thee humble, thy pride might do it, and would, if thou duly laidſt it to heart.

Pride is one of the laſt enemies, and longeſt liv'd that a Chriſtian hath to deal withal, it will riſe up out of the aſhes, and ruins of other luſts; 'tis not ſeldom that men are proud, that they are not covetous, or prodigal, or intemperate; nay, it ſometimes riſes up out of its own aſhes: Men may be proud of their humility proud, that they are not ſo proud as they have been: And can you be too watchful againſt ſuch an Enemie?

Be humble Chriſtians; be humble, if you will be holy. Humility is of the Eſſence of the New-creaure: he is not a Chriſtan, that is not humble.

And yet, Oh how much of this Pride have too many of us to charge upon our ſelves? When our eye is ſo much at Self, and ſo little at God, in all we do; when we are ſo tender, and ſo touchie at any thing that reflects upon our ſelves, and ſo little affected with the diſhonour of God, when our very abaſing our ſelves is in order to the exalting of our ſelves: In our very Confeſſions of the pride of our hearts, do we not ſometimes hope, that the ſenſe which we diſcover of this evil, will more advance, than the evil it ſelf will impair our reputation? When whatever evils we acknowledge by our ſelves, we are in hope they will not be believed: When we cannot bear it, to be reproved, or to hear from the mouth of another, what our own mouths do teſtifie againſt us: When we love to ſpeak in our own praiſe, or if we have more wit, than to be vainlie boaſting of our ſelves, yet we p. 339love to hear our ſelves commended by others? When we are envious at thoſe that out-ſhine us, and ſo ſtand in the way of our reputation: When we are ſo impatient of being contradicted, that thoſe that are not of our mind, are not for our company: Do not our habits, our looks, our company, or behaviour, our diſtances which we keep from thoſe below us, ſadly diſcover what there is in our hearts? Oh Brethren, how is it that our hearts tremble no more, to behold this monſtrous deviliſh ſin appearing in us? How can we take pleaſure? How can we take comfort in the beſt of all our parts, or duties, or enjoyments, which are ſo ſtain'd with this pride? Which is even as great an Ornament to any true worth that is in us, or in any thing we do, as a bliſter, or a carbuncle, to a beautiful face: How is it that we do not oftner queſtion whether ſuch a meaſure of pride as we find in our ſelves, can ſtand with true grace? How is it that we are no more aſham'd to draw nigh unto God, when our hearts tell us, how falſe we have been to him in all our ſevices? What an Image of jealouſie have we ſet up; another God, beſides the Lord, which muſt at leaſt divide with him, in all the fruits that are growing up, out of any thing we have received from him.

Chriſtian, Labour to know thy ſelf more thoroughly; and amongſt all the luſts of thy heart, which might, if underſtood, bring thee low, take particular notice of this thy ſelf-exalting Spirit, and if this do not abaſe thee, and ſhame thee, and lay thine honour in the duſt, thou art proud indeed.

p. 3405. Be Temperate. In the uſe of Creatures, I mean, beware of Exceſſe; Eat and Drink for ſervice, nor barely for pleaſure: Let not your Lord be a loſer by his bounty to you, loſe not a dutie in a Dinner; A full Meal makes many a drowſie and ſhort duty. If you be given to Appetite, take heed, give not to your Appetite all it craves; let not Appetite, but Conſcience be your meaſure. Eat not your Souls into leanneſs, let not your Table become your Snare, and that which is given you for your Health, become your Diſeaſe. When you are at your meat, remember your work, and let that limit you; be only ſo free in your food, as may make you more fit for ſervice? He that hath ſuch a race to run, ſuch a warfare before him, muſt be temperate in all things, or he may loſe the goal and the battel: not only Drunkards and Gluttons, but even Chriſtians that are accounted ſober, are more peccant this way, than they are ordinarily ſenſible of. Their ſpirits would be more free, their ſervices would be more lively, their work would be more eaſie, and their way more pleaſant, if they were but more temperate. Chriſtians, let this Scripture meet you at your Tables, as well as elſewhere, Whether you eat or drink, or whatſoever elſe you do, do all to the Glory of God.

6. Be moderate, Phil. 4. 5. Let your moderation be known unto all men. The Lord is at hand. Maintain ſuch a tranquility and ſerenity of mind, let all be quiet, and in ſuch a due and equal compoſure within you, that it may appear in your carriage without. Let there be no noiſes, nor tumults, but as much as poſſible, let there be a conſtant p. 341ſilence and calm upon your Spirits. Moderate your cares; moderate your fears; moderate your paſſions: Say to your Spirits, when they begin to ſwell, as Chriſt to the Wind and Waters, Peace, be ſtill, Get the Command of all within you, and keep them under conſtant diſcipline; be careful for nothing; fear nothing; be impatient at nothing, that whatſoever happens to you without, you may be able to ſay with the Apoſtle, None of theſe things move me. Be not like thoſe weakly bodies, whoſe temper changes with the weather. Be able to bear whatever changes happen from abroad, without any perturbations or perplexing commotions at home. In your patience poſſeſs ye your ſouls. Chriſtians, if you can but keep your temper, whatever happens, you may keep your way, and hold on your courſe whatever happens: An heart our of quiet, will put your whole Man out of courſe. If you can but be quiet and patient, you may be any thing; you may do any thing, that God will have you be or do. Let your fears, and your paſſions, and your impatiencies looſe, and whither will they carry you? When you ſhould be denying your ſelves, you will then be ſhifting for your ſelves, when you ſhould be following Chriſt, you will then be running from Chriſt; when you ſhould be working out your ſalvation, all your care will be taken up how to ſave your ſelves in a whole skin. Let theſe be well laid, and you will have nothing to do, but to follow your work, and to run your Race which God hath ſet before you.

V. Carry your ſelves well towards others. A Chriſtians work doth not lye all about himſelf; p. 342Though your own Souls be concerned in all you have to do, yet your care muſt not be confin'd to your ſelves alone; you muſt have a due reſpect, and a due c…rriage towards others alſo.

Carry your ſelves well.

1. Towards all men. Let your Converſations be, as in all things, ſo towards all men, as it becometh the Goſpel. I muſt contract, and here give you only ſome ſhort hints.

1. Be True.

2. Be Juſt.

3. Be Merciful.

4. Be Peaceable.

5. Be Courteous.

1. Be True. Take heed of the way of lying; Let ſinners know that a lye is of their Father; and not of yours. Let the Word of a Chriſtian be Sacred. Make ſinners ſay of Saints the ſame which God ſayes of them, They are children which will not lye; let their experience force them to acknowledge, This ſpot is not the ſpot of Gods Children. Be true. A Lye is,

1. Contrary to God, who is a God of Truth, and cannot lie.

2. Conform to the Devil, the Father of Lies.

3. Deſtructive to Society: there can be no truſt, where there is no truth; and no commerce, with thoſe that cannot be truſted.

Temptations to Lying are many, and men are eſpecially tempted to it, in theſe Tw… Caſes;

1. In caſe of any faults committed. What can't be excus'd, muſt be conceal'd; and for want of a better covering, they muſt hide it under a Lye.

p. 3432. In their dealings in the world. In their buying, and ſelling, and trading. The trade of lying gets into every Trade, as if there were no living, but by lying. The Seller muſt have his lyes; there muſt be lye to ſet off the Wares, Its ſpecial good, the beſt of its kind, when may be 'tis ſtark nought: A lye to ſet up the price, It ſtood me in ſo much, I cannot abate, when, it may be, the next word is a lower price, The buyer muſt have his lye; a lye to bring down the price, Its naught, its naught, ſaith the buyer: A lye to bring down the ſeller, I will not give your price, and yet give it. Oh how common an evil is this, and how little conſidered! How few are there that have great dealings in the world, that can altogether acquit themſelves of it? How many are there, that live upon lies? that feed themſelves with lie…? …hat cloath themſelves with lies, their unlawful gains, that their trade of lying hath brought them in.

Chriſtians, eſpecially you that are moſt ordinarily under ſuch temptations, be ſenſible of this evil, and avoid it: be reſolved and watchful: Reſolve to be true, be true, though it be to your loſs; be loſers, rather than lyars; Sell not Conſcience with your commodities, for a penny or two pence profit extraordinary. Reſolve to be true, and be watchful. Conſider what you ſay, before you ſpeak, that you be guilty of falſhood, neither purpoſely, nor unwarily.

2. Be Juſt. Obſerve that Rule of Righteouſueſſe, Do to others, as you would they ſhould do to you: And let this Rule be obſerved in all your words, yea, and your thoughts alſo, as well as p. 342actions; If you would not be wronged, do not wrong; if you would not be oppreſſed do not oppreſs: if y…u would not be defrauded do not defraud; and ſo, if you would not be defamed, or reviled, do not defame or revile: if you would not upon everie report or groundleſſe ſurmiſe, be evil thought of, do not think evil of others. You that profeſſe Chriſtianity, are you altogether faultleſs upon this account? Would you that all ſhould come upon you, which by you hath fallen upon others? Would you that all the world ſhould be to you, what you have been to any in the world? If you have been knowingly unjust in your dealings, yet have you neither been injurious in your words? Would you that your faults and i…firmities ſhould be the ordinary diſcourſe, and table-talk, and merriment of others, and have not yet others infirmities, or faults been yours? Would you not be cauſl…ſly ſuſpected, condemned, or deſpiſed in the thoughts of others, and have you never dealt thus by others?

Is this not too common, and yet little conſidered? When you are together, everie evil report that's going, either for want of other diſcourſe, or from a worſe cauſe, muſt be brought in to fill up the time; and evil reports quickly beget evil thoughts & ſurmiſes. Do as you would be done by; if you would not be thus dealt with by others, deal not ſo with others.

3. Be Merciful. Luke 6. 36. Be ye merciful, as your Father is merciful. You have a Merciful Father, you have a Merciful High-Prieſt; be ye alſo merciful: As you have received mercy, as you look for mercy, be careful to ſhew mercy. Give p. 343to him that asketh, lend to him that would borrow, viſit, relieve, refreſh the bowels of him that is in miſery. Be cheerful in ſhewing mercy, let your hearts give as well as your hands. Be liberal, be bountiful: He that ſoweth ſparingly, ſhall reap ſparingly: He that is mercileſs to the bodies of men, is therein cruel to their ſouls. Hardneſs and niggardlineſs in Profeſſors of Religion, will diſgrace their Profeſſion, and harden the hearts of ſinners from entertaining the Goſpel; Can you perſwade me that this is the way of God, that this is true Religion? What a mercileſs Religion, a mercileſs Profeſſion! God keep me from ſuch a Religion. Your feeding of hungry bellies, your cloathing of naked backs, may be a means to ſave many a ſoul from death. The penny, beſides that it may gain thee many pounds, a plentiful reward, it may gain many a ſoul to thy Lord.

4. Be peaceable, Mark. 4. 50. Have peace one with another. Heb. 12. 14. Follow peace with all men. The Lord is a God of peace, Chriſtians are ſons of peace. The wiſdom which is from above, is firſt pure, then peaceable, gentle, eaſie to be entreated. Peaceableneſs ſtands,

1. In an unwillingneſs to provoke or offend: A peaceable man will not break the Peace, is not quarrelſome or contentious, will not ſtir up ſtrife, forbears all provoking carriage, hath no provoking tongue, he hath peace in his heart, and that brings forth peaceable language and carriage.

2. In an unaptneſs to be proved. A peaceable ſpirit, is a patient ſpirit.

3. In a readineſs to be reconciled, James 3. 17. Eaſie to be intreated. A peaceable ſpirit is hardly provoked, eaſily pacified.

p. 3461. In a forwardneſs to reconcile thoſe that are at variance: A peaceable ſpirit, is a peace making ſpirit; ſuch an one is both a bleſſed man, Mat. 5. Bleſſed are the peace-makers, and a bleſſing to thoſe he lives amongſt. Our angry, quarrelſome ſpirit may be a plague, and one peaceable and healing ſpirit, may be a bleſſing to a whole ſociety.

5. Be Courteous. Sweet and affable in your carriage towards all, 1 Pet. 3. 8. This will much win upon the hearts of thoſe you converſe with, and beget their good liking of whatever good they behold in you: This will both mollifie their ſpirits towards you, and make them more willing to hearken to you: Moroſity and ſourneſs, will fright them out of your company, and harden them againſt your Counſel. Your candor will be the ſugar that will help to convey-down any pill of admonition or reproof you give them, which otherwiſe their ſtomacks would riſe againſt, and ſpit out in your faces. Carry your ſelves ſo to all, that you may convince them that you are their friends, the friends of their ſouls, whilſt you appear the enemies of their ſins: that your counſels are the counſels of a friend, that your reproofs are the wounds of a friends, which are better than the kiſſes of an Enemy.

But ſtill take heed that your courteſie to ſinners do not lead you in a compliance with them in their ſins, that what you intend as a Net to take their Souls, become not a Trap to take yours. Whilſt you are a friend to their perſons, beware you be not drawn aſide to have fellowſhip with them in their wickedneſs. It is better to be uncivil than ungodly. Be as courteous as poſſible, p. 347yet ſo far only that your courteſie be neither a ſnare to you, nor an encouragement to them in their ſins. Be wiſe as well as kind.

Chriſtians, do not paſs over theſe ſecond-Table duties (which I have for brevities ſake packed up into a narrow room) as the lower things of Religion, wherein you may be excuſed or diſpenced with; which a little praying or confeſſing will make up, and ſo you may go on: Truth, and Temperance, and Juſtice, and Mercy, &c. are to be reckoned among the weightier matters of the Law; there is ſo much Religion in them, that there can be no Religion without them: Though there may be morality where there is no true Religion, yet there can be no Religion where there is not Morality, Micha 6. 11, 12. Shall I count them pure, with the wicked ballances, and the bag of deceitful weights? The rich men thereof are full of violence, and the inhabitants thereof have ſpoken lyes, and their tongue is deceitfull in their mouth. Shall I count thoſe pure? Are theſe my People? What, holy and not honeſt, religious and not righteous? What, ſincerity without truth, a ſingle heart with a double tongue? What, grace where there is no peace, nor mercy, nor temperance? What railers, and revilers, and quarrellers, and yet religious? James 1. 26. If any man ſeems to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans Religion is vain. A dreadfull word! There are many Profeſſors of Religion in whom an unbridled tongue is found: How many light and vain words, how many falſe and deceitful words, eſpecially how many bitter and angry words do we ordinarily hear out of ſuch p. 348mouths? what biting and devouring, what cutting and provoking, what reproaching and reviling language doth often break forth at the ſame mouths, whence at other times we hear praying and bleſſing? But can ſuch conſider his Scripture withou… a trembling heart; This mans Religion is vain. Vain notes two things,

1. Empty: Whatever Religion ſuch men ſeem t… have, there is nothing in it.

2. Ineffectual: That is vain that falls ſhort of and doth not reach its end, nor brin… about tha… for which it is. The end of our Religion is ſalvation. Whatever Religion ſuch men have, it will do them no good, nor ſtand them in any ſtead, it will never ſave their ſouls; they may die and be damned, and lie in hell for ever, notwithſtanding all the Religion they have. All the concluſions that men make from ſuch Religion, that they are in a ſtate of grace and ſalvation, are falſe and deceitful; that faith, and that hope, and thoſe prayers, which will conſiſt with the raiging evils of the tongue, will never be any good evidence of a good ſtate: That which cannot drive the Devil out of the Tongue, will never prove Chriſt to be in the heart. And all the expectations that are hence raiſed of future bleſſedneſs, will undoubtedly deceive them. That Religion which will not tame the Tongue, will never ſave the ſoul.

I inciſt the more on this, becauſe however thoſe evils mentioned, injuſtice, unmercifulneſs, intemperance, &c. may poſſibly be as common, and ſome of them as pernicious, and the prevailing of them as certainly concluding men in an evil ſtate as this; yet theſe evils of the tongue, being but p. 349words, are more apt to be paſſed lightly over, and notwithſtanding all the miſchievous conſequences of them, to be leſs regarded.

But can you make a light matter of that which proves you damnable Hypocrites? Haſt thou ſpit …ut all thy Religion in thy furious fits, and yet …ilt thou make nothing of them? By this biting …nd devouring tongue you do not only conſume …ne another, but you conſume every man himſelf, our own peace, your own Comfort, your own …opes, your Religion and Salvation. You ſee by …xperience how it devours all the exerciſes of Religion; what duties are we fit for, whilſt our …ongues are on fire? Prayer muſt be laid aſide, Reading, or Conference, of God, or of Souls, are turned out of Doors: God himſelf cannot be heard, conſcience cannot be heard, Souls cannot be minded, while thoſe noiſes and tumults laſt. And that which doth deſtroy the exerciſes of Grace, cannot but deſtroy its evidences, and bring us at leaſt to queſtion it, if not to conclude it a nullity. I confeſs ſome evils of the tongue may conſiſt. with Grace in the Heart; but if this Scripture be true, an unbridled tongue cannot; Grace cannot hold this unruly member under ſuch conſtant Government, but it will too often break …ooſe; but where it is not brought under government at all, where the Heart puts ſpurs to the Tongue, but no bridle; where perſons looking upon …ll this a matter of nothing, allow themſelves in …; and letting looſe the Reins to their Tongues, …o ordinarily ſurrender them up to their Luſts and …aſſions, to uſe at pleaſure, and to vent themſelves …eely by, ſuch men muſt firſt diſprove the p. 350Scripture, before they can prove the truth of the… Religion.

Chriſtians, you that have been ſick of this diſeaſe of an evil mouth, bleſs the Lord if the cure be begun, but reſt not till it be perfected. It will ſti… defile where it doth not deſtroy. It will defile you… names; your evil words will recoil, he that ſpits againſt the wind, his ſpittle is driven back in his ow… face. It will defile your conſciences, your hearts never ſend forth an evil breath, but there is ſome thing of it ſticks behind. It will defile your duties there will be a tincture on your prayers of that foulneſs of your mouth which your evil words have left behind them. It will defile your profeſſion; that will hardly be ſpoken well of, which will bear evil ſpeaking. It will diſturb where it doth not devour; it will diſturb you in your holy courſe, if it doth not quite divert you, never look to proſper in holineſſe, or to be fruitful in good works, whilſt you break forth into ſuch evil words; theſe lean kin… and thin ears of envy and contention will eat up all your good fruit. I rather wonder to ſee any thing green in thoſe Gardens, where ſuch Locuſts lodge, than that there is no more. Oh Brethren, let us no longer excuſe, but judge our ſelves for this: let our bitterneſs become bitter to us; let us weep over it, let us watch againſt it, let us quench thoſe fires within, that there be no more ſuch flames and ſmoak without: let us be ſenſible of thoſe inward inflammations, of that unquietneſſe and unpeaceableneſs of our ſpirits, whence all our outward paroxiſms ariſe: they are our foul ſtomacks that fu… our tongues.

p. 351We lay the blame of all upon temptations and provocations, but they are our luſts, our luſts that are in fault, which war in our members. Let us be more ſenſible of theſe; let us be humbled, let us be aſhamed, that we that profeſs our ſelves ſons of peace, ſhould harbour ſuch ſons of contention in our hearts. Let the experiences we have had, of the loſs we have ſuſtained, the guilt we have con…racted, the wounds that we have given to our …rethren, to our own ſouls, to the Goſpel of our Lord already; let theſe ſet us a purging out this …our leaven. Let ſalt be caſt into the fountain, that …he ſtreams may become ſweeter, and when the fountain is healed, then let us ſweep the Channel: let there neither be war any longer in our hearts, nor a ſword in our mouths. Let us beat our Swords into▪ Plough-ſhares, and our Spears into pruning hooks. Let our words plough up the hearts, and not break the heads; let them pare off, and reprove the ſins, and not reproach the faces of our brethren: Let us counſel, and admoniſh, and comfort one another, and provoke to love and good works; but let there be no more bitterneſs, or ſtrife, or envying, or quarrellings found among us; let us leave theſe evil fruits, to grow only on evil trees, where we can expect nothing elſe. Whilſt we cannot look to gather Grapes of Thorns, or Olive-berries of Thiſtles, let not the fruit of the Bramble, or the …rickles of the Thiſtle, be found ſprouting out of …he root of the Olive. Let the Saints ſtill be found what they were of old, Doves, Lambs, Lillies, …mong Thorns: Let there be nothing that hurts or …ffends in all the Mountain of the Lord. Let the …ricking briar, and grieving thorn, be rather in our p. 352ſides, than in our mouths: Let bleſſing and praiſing, and praying, and intreating, take up all the room▪ that there be no place left for wrath and contention.

And whilſt we take this care about our words, let us take as great a care about our works. Let there be no virulence in our …ongues, nor violence in our hands; Let there be no deceit in our Lips, nor falſhood in our dealings; Let us ſpeak the words of truth and ſoberneſſe, and let us keep the way o… righteouſneſſe and peace: Let us walk humbly with God; and let us do juſtly, and love mercy, and live peaceably with men; Let good words and good works meet together; let Religion and Righteouſneſſe kiſs each other let peace ſpring up out of the Earth, as Grace hath looked down from them. Let us add to our Faith Vertue, and to Vertue Knowledge, to Knowledge Temperance, to Temperance Patience, to Patience Godlineſſe, to Godlineſs brotherly Kindneſſe, to brotberly Kindneſſe Charity. Finally▪ whatſoever things are true, whatſoever things are honeſt, whatſoever things are pure, whatſoever things are lovely, what ſo ever things are of good report, if there be any Vertue, if there be any Praiſe, think on theſe things. Brethren, ſo ſpeak ye, and ſo walk; theſe things do; live in peace and love, and the God-peace ſhall be with you.

2. In ſpecial. Carry your ſelues well in, an… towards your Families. You that are Governour of Families, you have more ſouls than your own to look to. You have curam animarum, the charg… of ſouls lying upon you. You are not only to look to your Families in matters civil, but in matters of p. 353Religion. In the Law, the Maſter of the Family was by the appointment of God, to circumciſe all the males in his houſe: In the fourth Commandment, the Maſter of the Family is charged, not only to keep the Sabbath himſelf, but to ſee that his whole Family kept it. Thou ſhalt do no work therein, and no only ſo, but neither thy Son, nor thy Daughter, &c. Parents are required, Epheſ. 6. 4. To bring up their children in the nurture and admonition of the Lord; to nurſe them up for God, to nouriſh them up in the words of Faith and good Doctrine, to ſuckle their ſouls with the milk of the Word, as well as their bodies with the Milk of the breaſts. Now, where there is a charge of Souls, there muſt be an account given of Souls. When there is a Child brought forth, or a Servant brought into thy Family, God ſayes to thee, as the man in the Prophets parable, 1 King 20. 39. Keep this man, look to this man, if he be loſt, Thy Life ſhall go for his Life. If any in the houſe periſh through thy neglect, thy Life ſhall go for his life, thy Soul ſhall go for his Soul. This is thy charge, and if thou be not, faithful, ſo ſhall thy Judgment be.

But what muſt we do for the right ordering and governing our Families? Why,

1. Inſtruct your Families, teach them the way of the Lord; dwell in your Houſes as men of knowledge, and make God known to all yours, by reading, and acquainting them with the Scriptures, which are able to make them wiſe unto Salvation, by Catechizing them, &c.

2. Endeavour their Converſation to God, by ſpeaking often to them, of the faithfulneſſe and p. 354miſery of their natural ſtate, of the nature and neceſſity of converſion, by enquiring often into the ſtate of their Souls.

3. Bring them into Covenant with God, as you have already done it vertually, in bringing th…m to be baptized; ſo when they are grown up, and well inſtructed in the principles of Chriſtianity, and made ſenſible of their baptiſmal Engagement, endeavour to bring them to an expreſs dedicating, and engaging themſelves to the Lord, according to thoſe directions that have been formerly given to Chriſtians in general.

4. Teach them to pray, and call upon them often, and ſee to it, that they neglect it not.

5. Pray for them, and pray with them.

6. Diſpenſe your favours and frowns, your corrections and encouragements, not only as they are more or leſs towardly to you-ward, but as they are more or leſs tractable, and careful in the matters of God.

5. In your diſpoſal of them, either to callings, or in marriage, have a ſpecial regard to the advantage of their Souls. I can now but name theſe particulars, which I have formerly more largely inſiſted on, and preſſed upon you.

8. Be examples of holineſſe to them, walk in the midſt of your houſe with a perfect heart; do not unteach them by your practice, what they have learned, from your inſtructions; do not teach them to ſlight your words, by the unſuitableneſs of your wayes to them.

For a concluſion of the whole, obſerve farther, theſe four general directions:

p. 3551. Be Sincere.

2. Be Steady.

3. Be fruitful.

4. Be Stedfaſt.

I. In your whole courſe, and all the particular actions, of it, be ſincere. Sincerity is not a diſtinct grace, but notes the truth of every grace, and gracious aicton. There is a ſincerity of,

Our State.

Our Actions.

1. There is a ſincerity of our ſtate. That notes the uprightneſs of our hearts in the main, and hath been already deſoribed, in the directions I have given, in the duty of ſelf-examination.

2. There is a ſincerity of our actions: This is two-fold, either ſuch as reſpects particular and ſingle actions, or the ſeries of our actions, our whole courſe, 2 Cor. 11. 12. This is our rejoycing, the teſtimony of our Conſcience, that in all ſimplicity, and godly ſincerity, not in fleſhly wiſdom, but by the Grace of God we have had our Converſation in the world; in all ſimplicity and godly ſincerity: There is a natural ſincerity, and a godly ſincerity; natural ſincerity, imports no more, but ſimplicity, or plain-heartedneſs, when there is no guile or deceit in any action; no purpoſe to deceive, no pretence of what is not intended; no Conſcience of any evil in what we do, nor any evil intent in it. In this ſenſe, God bears witneſſe of Abimelecks integrity, Gen. 20. 6. Teſtifying concerning his taking Abrahams Wife, that he did it in the integrity of his heart, that is, he knew no evil in it: He knew not that ſhe was another Mans Wife, nor intended any wrong to p. 356her Husband in it. Then there is alſo a godly ſincerity; this ſuppoſes the ſincerity of our ſtate. He cannot have his converſation in godly ſincerity, that is not firſt a godly man. It concludes in it, not only Truth, but Faith, and Love, and ingenuity to God; not only a good meaning, but a good will to the work, and to the Lord, for whoſe ſake we do it.

To walk ſincerely, is to walk both as in the ſight of God, as the witneſs of our uprightneſſe, to whom we dare to appeal, and in the power of the Grace of God, which carries us on to purſue his honour and intereſt. The oppoſit… to this ſincerity, is fleſhly wiſdom, or carnal policy, which models our Religion and the exerciſes thereof, in a conſiſtency with, and ſubſervency to our fleſhly intereſts: And hypocriſie or diſſimulation, to which it is moſt properly oppoſed. And there is a two-fold hypocriſie in our actions. Either total, that which denominates them hypocritical actions, Or tial, when though as to the main the heart be upright, and the action acceptable to God, yet there is ſome little mixture of deceit in it; which, though it be matter of humiliation to the doer, yet doth not wholy hinder the acceptation of what's done. As there is no perſon, ſo there is no action ſo perfectly ſincere and upright with God, but there is ſome obliquities to be found in it.

Brethren, be upright in your way, be true to the Lord, not putting him off with eye-ſervice, but ſerving him in ſingleneſſe of heart; be ingenuous towards God; with good will, doing ſervice; whatever good words you ſpeak, whatever good p. 357duties you perform, whatever good fruits you bring forth, let good will be at the bottom. Let not fleſhly wiſdom have any thing to do in the managing and ordering your Spiritual waies. You muſt be fools if you will be honeſt. He that will be wiſe (ſaith the Apoſtle) let him be a fo…l. So he that will be upright, let him lay down his fleſhly wiſdom. Let him not conſult with Fleſh and Blood, nor ſtudie to caſt himſelf into ſuch a mode, or limit himſelf to ſuch a meaſure of godlineſſe, as will beſt ſecure and advance his earthlie concernments, but laying aſide ſuch conſiderations, let him follow the Lord in all things, whether it be right or wrong, as to matters outward and carnal.

Beware of Hipocri…ie and diſſimulation: be not mockers of God, Gal. 6. 7. Be not deceived, God is not mocked, ſaith the Apoſtle. That is, either God cannot be mocked; there's no juggling with God; there's no deceiving of Gods Eie; when you have done all you can to varniſh an empty or deceitful work, God cannot be deceived; his eie ſees what it is. There's no diſſembling with God, whatever there may be with men: Or elſe God will not be mocked; he will never be put off with, nor bear mocking ſervices, but as men ſow, ſo ſhall they reap. Look what their work is, ſuch ſhall their reward and their wages be.

There is a twofold-mock:

1. A Deriding Mock.

2. A Deluding Mock.

There is a deriding mock, or a putting of ſcorn upon perſons. The Enemies of Jeruſalem, mocked at her Sabbaths; the Perſecutors and Cruci…iers of Chriſt, mocked him, and ſaid, Hail King of the Jews.

p. 358And there is a Deluding M…ck, or a putting a Cheat upon them, to deceive them. He that promiſes any thing that he doth not intend, he that doth any thing, or gives any thing, which is another thing than it appears to be, is a Mocker. Thou haſt mocked me theſe three times, ſaid Delila to Sampſo…, when he pretended to have told her all that was in his heart, and yet hat but lyed to her, Judg. 16. 15. He that refreſhes the needie with good words onlie, be filled, be warmed; or Promiſes, I will give, I will relieve you, this is but Mock-Charity: He that paies his debts, or buyes his Commodities with braſſe money inſtead of ſilver, this is but mock Juſtice, and he that worſhips God with tongue-worſhip, inſtead of heart-worſhip, this is but mock Religion.

Oh, how much, ſuch mocking of God, are many Profeſſors of Religion guilty of. There's nothing but words in their Profeſſions; nothing but words in their Prayers; nothing but words in their Confeſſions and Acknowledgments. Their Faith is a mock Faith, and their Repentance is mock Repentance; their Humility is mock Humility; nay, their very Alms and Benevolences, wherewith thoſe that received them, are refreſhed and relieved, are in reſpect to God a mock Charity, mock Alms. Whatever there is done, there is nothing of the heart in it; there's no good will in all their good work, and where that's wanting, the Lord looks on all as nothing.

Oh, remember and bewail all your Hypocriſies and Diſſimulation; you are apt to think, p. 359at leaſt would make others think, when you have been Praying, or Faſting, or keeping Sabbaths, or viſiting the Sick, or relieving the oppreſſed, that you have been doing ſome great good ſervices; when yet, it may be, you have been diſſembling with the Lord in all, and had need to go pray again, not only, Lord forgive us our ſins, our pride, or our covetouſneſſe, but Lord forgive us our Prayers; Lord forgive us our Repentance, our Faſting, our Sabbaths, our Sabbath-mockeries, our Prayer-Mockeries. Conſider, brethren, what an high provocation this is: 'Tis no ſmall ſin to be mockers of men; but will a man mock God? Mal. 3. 8. Will a man rob God? ſaith the Lord. Though you dare to ſteal, and purloin one from the other, yet dare you be ſo highly impious and ſacrilegious, as to rob God? Ye have robbed me, ſaith the Lord. You have not only robbed my Prophets and my Servants, but ye have robbed me. Will a man rob God? So, Will a man mock God? Seemeth it to you a ſmall thing that you weary men, that you will weary my God alſo, ſaith he Prophet: Seemeth it a ſmall thing to you to deal falſly with men, but will you deal falſly with God alſo?

Brethren, in all your waies obſerve the rule, Do as you would be done by. If you would not that the Lord ſhould mock you, be you no longer Mockers of God. Do not put off the Lord with mock-duties, unleſſe you will be content to be put off with mockmercies, mock-comfor…s, with a mock-pardon, and a mock ſalvation.

Beloved, Let us bewail our Hypocriſie; Let us not only bewail and humbled under any p. 360thing we have offered up to God, wherein we have been hypocritical in toto, have done nothing elſe but plaid the hypocrites; but let us bewail all thoſe lower degrees of hypocriſie, that have been mingled with the beſt of all our duties: bleſſed be God, that though we have been too hypocritical, yet we are no Hypocrites, bleſſed be God for any ſincerity that he hath ſeen in us, but wo to us, and ſhame to us, that there hath been ſo much hypocriſie mingled with it. Oh, let us fear an hypocritical heart, Oh, let us watch againſt an Hypocritical heart: let us purge out all the remainders of this Phariſaical leaven.

Let there be truth in all we do, and as much as in us lies nothing but truth. Let us draw nigh to God with a true heart, Heb. 10. Let us be und…filed or upright in the way of the Lord, Pſal. 119. 1▪ Let our works be found perfect before him. Let us love in truth, let us ſpeak the truth in love, let all our paths be mercy and truth; Let our hearts be in every word, in every ſtep of our lives, let the heart do all, let the heart pray, let the heart hear, let the heart give and lend, and forgive; Let the grace of our hearts do all; Let Faith pray, and Obedience hear, and Repentance celebrate our Faſts; Let wiſdom guide, let Truth ſpeak, let Mercy give, let Love forgive, let Patience bear, and Long-ſuffering forbear, let Temperance feed us, Humility cloath us, and integrity preſerve us; Let Grace do all, and let God have all, let Pride have nothing, & Covetouſneſs nothing, and Envie nothing; let Luſt neither bear a part in our doings, nor eat any of the fruit of our doing. Let there be written on all we have or do, Holineſs to the Lord.

p. 361Let us be more deſirous to be holy, than to be acounted ſo; to be merciful, and juſt, and humble, and patient, than to be accounted ſuch; to have a good conſcience in the ſight of God, than to obtain a name amongſt the beſt of men.

If we be not reckoned amongſt the ableſt Chriſtians, for Gifts, for Parts and Endowments, let it content us that we are Chriſtians. If we be not the moſt skilful Chriſtians, if our fruits be not the faireſt and moſt beautiful, yet let them be fruits brought forth unto God, the right fruit, ſound fruit; If what we do be weakly done, yet let it be …onestly done.

Let us be Nathaniels, Iſraelites indeed in whom is no guile. So plain-hearted, and ſingle-hearted in all our ways, that though our Adverſaries do, yet neither our God, nor our conſciences may call us Hypocrites. Let us be able to appeal to God, as the witneſs of our integrity. Lord thou knowest that I love thee, thou knoweſt that my heart is with thee: Let us be able to commit our ſelves and our waies unto the Lord, as he that ſhall plead for us againſt all the ſlights, and cenſures of men: My God ſhall plead my cauſe, my God ſhall anſwer for me.

Brethren, Sincerity will give us boldneſſe before the Lord: We ſhall be able to lift up our faces in his Preſence, and look in his Face in peace, and he that can be bold with God, may be bold with all the world. He that can look God in the Face, may look his accuſers in the face, his Deſpiſers and Perſecutors in the face: He that can freely appeal to God, can boldly appear before men. The ſinners in Sion are afraid, fearfulneſs ſurprizeth p. 362Hypocrites: The ſenſe of their guilt and guile ſides with every danger that they are in, ſtrengthen … very feer that comes upon them, makes their own hearts to fall upon themſelves, puts a ſting into every croſs, ſtarves them out of all their comforts. To God they dare not look, to Conſcience they dare not remember, they are forſaken of all their ſupports, and left to ſhake and ſink under every trouble that comes upon them. 'Tis innocency that hath boldneſs, dare to be upright and fear nothing. Go thy way, ear thy bread with joy, drink thy wine with a merry heart, for God accepteth thy works.

II. Be ſteady and even in all your goings. Be not off and on, in and out, Prov. 4. 24, 26, 27. Prov. 33, 17. Be thou in the fear of the Lord all the day long. Alone, in company, at home, abroad, in thy duties, in thy buſineſs, in thy recreations, all the day, and every day, let tomorrow be as this day, and next day as to morrow: In this evenneſs and equality of our lives ſtand the beauty and comlineſſe of them, when all the ſeveral parts of them bear their due proportion each to other. Let your wayes be conform to the Canon, and let them be uniform: be like unto God, and then be ever like your ſelves, be unchangeable. We appear almoſt ſo many men as we live daies, or come into companies: We have more of the Moon than of the Sun, little light, but many changes and ſpots. Let not your converſation be ſo checker'd, let not Chriſtians be ſpeckled birds, let there not be ſo many black among your whites, ſometimes ſomething p. 363of God, ſometimes as much of the fleſh. What a deformitie is it to a new Garment, to have here and there a companie of old rotten patches? Now a little of God, and then as much of the Devil; now ſerious in the Spirit, and then in the fleſh, now ſerious and ſavourie, by and by frothie and vain; this hour in a Divine Rapture, and the next in a fleſhly frolick; now a little of Godlineſs, and then a patch of ſenſualitie, Be Chriſtians, …nd be ever your ſelves, do not change your Hearts with your Companie. Be not of thoſe vain ones, who can caſt themſelves into any ſhape, can ſuit themſelves to any Times or Companies. Who can weep with thoſe that weep, and mourn with them that mourn, and pray with them that pray, and can alſo laugh, and be merry, and jolly with thoſe that are ſo: Let all your goings be eſtabliſhed, be ever in the fear of the Lord.

III. Be fruitful. That ground is counted fruitful which bringeth forth good Fruit, and which bringeth forth much Fruit. I have alreadie directed you how to bring forth good Fruit, now let me preſſe you to ſee to it, that your Fruits do abound, 1 Cor. 15. 58. Alwayes abounding in the work of the Lord. Jam. 3. 17. The wiſdom which is from above is pure and peaceable, &c. and full of good fruit. John 15. 18. Here in is my Father glorified, that ye bring forth much fruit. Rom. 6. 19. As you have yeilded your members ſervants to uncleanneſſe, and to iniquity unto iniquity, even ſo now yield your members ſervants to Righteouſneſſe unto Holineſs: You have been the ſervants of ſin, be ye now the ſervants of Righteouſneſſe, and be p. 364ye as free, and as forward, and as fruitful in the ſervice of righteouſneſſe, as ever you have been in the ſervice of ſin. You have added ſin to ſin, unrighteouſneſſe to uncleaneſs, iniquity to inquity A ſin hath abounded and multiplied its fruits, ſ… let grace alſo abound, and bring forth its fruits abundantly.

Let your lives be as much filled up with the works of righteouſneſſe, and merciemercy, and holineſſe, as they have been with the works of the fleſh. Brethren, time was, when a little ſin could not ſuffice you, a little ſporting, a little pleaſure would not ſerve your turn; you thought you would never have enough of the world, and the luſts and vanities of it; why, prove your ſelves, now to be as heartily the ſervants of Chriſt, as ever you were the ſervants of ſin, by being fruitfully his, as ever you were fruitful to ſin. If Chriſt be a better Maſter, and a better Pay-Maſter, let him have more and more chearful ſervices. Bring forth good fruits, and of all ſorts. As it is ſaid of the Tree of Life that ſtands in the City of God above, Rev. 22. 2. ſo let it be ſaid of every living Tree that ſtands in the Vineyard of God here below. That they bring forth twelve manner, that is, all manner of fruits; be fruitful in every good work, and bring forth fruit for every ſeaſon. There are ſummer fruits, and there are winter fruits, that God expects from you. By ſummer fruits I mean, thoſe that are moſt proper for the daies of your proſperity, as thankfulneſs, watchfulneſs, fear, humility, ſelf-denyal, mercy, compaſſion, &c. Your winter fruits rae ſuch as God looks for in the dayes of your affliction, faſting, repentance, mortification, humiliation, p. 365ſubmiſſion, patience, &c. Brethren, be not only good ſummer ſervants, but winter ſervants alſo, and when ever it is winter with you, …all cloſe to your Winter-work, be much in the …xerciſe of repentance, godly ſorrow, patience, &c. …et the perſecuting World ſee, that godlineſs will …ot only live, but flouriſh too in the hardeſt Win…er: The truth is, there is no ſuch flouriſhing time …or the Saints as the time of trouble: Gods trees do uſually bear beſt in Winter. The Winter froſts do ordinarily bring forth and ripen their fruit better than the Summers warmth…. At leaſt the hard Winter prepares for a fruitful Summer; Beloved, …s it Winter with any of you? loſe not this fructi…ying ſeaſon, to your work, to your work. Let your work ſerve you in ſtead of fire to keep you warm. …et not the cold windes and ſtorms chill and freeze your ſpirits, and ſo kill your fruits: let a fire be kindled and kept alive within you, the fire of love …nd holy zeal, I mean, let thoſe winds not blow …ut, but blow up theſe fires; let them blow out the fire of luſt, of paſſion, and contention, but let them blow up the fire of love and zeal, and let your winward warmth ſupply the want of outward comforts and encouragements, for the cheriſhing and …ripening of your fruit. Be either bringing forth fruit, or preparing for fruit, let nor the Plough ſtand ſtill, let the clods be broken, let the ſeed be caſt in: If it be the day of your tears, ſow in tears; it is good ſowing in ſuch a rainy day; and ſuch a ſeed-time will bring forth a comfortable Harveſt.

IV. Be ſtedfaſt and unmovable, 1 Cor. 15. 58. Be not moved, either from the hope of the Goſpel, p. 366or from the Obedience of the Goſpel. Be not Apoſtates from Chriſt, let not the fear of the Croſſe make you weary of the yoke of Chriſt: Turn not back from the holy Commandment, for any Tribulation that may come upon you. Suffer not your ſelves to be perſecuted out of your Religion or conſcience.

Tribulations are temptations, and will try what there is of God in you, what reality there is lying under all your profeſſions, whether the Word of Chriſt hath taken any root in you: And ſuch troubles will make the greateſt Tryal of you, which fall upon you for righteouſneſs ſake.

There are ſome troubles that fall promiſcuouſly on all, good and bad, and put no difference betwixt the one and the other, but as an overflowing flood, bear down all before them: As in general families, peſtilences, and wars, in which it happen▪ alike to the juſt and unjuſt, to him that ſerve… God, and him that ſerveth him not.

There are other troubles that fall only on the heritage of the Lord, on the beſt among a people. When the vile of the earth proſper and flouriſh, and thoſe only in whom ſome good thing is found, are the ſuffering people. When the Sun ſhines on the barren Mountaines and miry Mariſhes, and … Storms, the Thunder, and the Hail fall only on … fruitful Fields; when the Corn is ſmitten, and … the Thorns and Bryars eſcape. Such troubles as fall on the Righteous of the earth, and for their righteouſneſs ſake; when the bread and water of affliction are given to Diſciples, and in the name of Diſciples, theſe are the moſt trying troubles. Such p. 367troubles as leave men to their choice, either to ſin or ſuffer: When godlineſs becomes the common rode to tribulation, and ungodlineſs is the only door that is left open, by which we may eſcape and ſhift our ſelves out of danger. Such afflictions as theſe will make the moſt narrow ſearch, and through tryal, whether we are godly indeed or not.

Brethren, ſee that your hearts be ſo eſtabliſhed with grace, that you ſtand your ground, and keep your way in ſuch dayes of temptation. And that you may hold out, and hold on, and abide in the day of greateſt tryals, take this courſe.

I. Try your ſelves throughly aforehand, 1 Cor. 11. 3. If we would judge our ſelves, we ſhould not be judged: Though I cannot ſay, if we would try our ſelves, we ſhould not be tryed, yet this I can ſay, if we would try our ſelves, we ſhould be the more likely …o abide the trial of the Lord. Try your ſelves afore-hand: And that,

1. What you are in the ſtate of your ſouls, according to the inſtructions I have already given you in this matter.

2. What you are in your duties, in your active obedience: He that is not faithful in doing the Will of God, is not like to be found faithful in ſuffering the Will of God. He that carries himſelf Chriſtianly in his preſent ſtate, needs not trouble himſelf with fears and doubts, how he ſhall ſtand in any future ſtate he may be brought into.

The tryal that trouble will make upon us is, whether we will be faithful in doing the Will p. 368of God when we muſt ſuffer for it: Now he that neglects his duty, and cannot hold his heart to an holy conſcientious courſe when he is in no danger, and his Religion is like to coſt him nothing, what is like to become of this mans godlineſs, when it may coſt him the loſs of all? We read… Dan. 6. 10. When a decree was ſigned, That whoſoever ſhould ask any Petition of God, or man, ſave of the King ſhould be caſt into the Lyons D…n: That Daniel prayed and gave thanks to his God three times a day (as he ha… done aforetime:) If Daniel had not uſed to pray aforetime, when praying would bring him into n… danger, he would not doubtleſs have adventured o… it in ſuch a time, when he ſaw evidently that it wa… like to coſt him his life.

Brethren, Conſider what your preſent courſe and care is: Do you pray now, and faſt now, and withdrawing your ſelves from the luſts and liberties of the world? Do you now apply your ſelves to a ſo… ber, ſer…ous, ſelf-denying life? Are you now active for God and your ſ…uls, and have you been conſcientious, and watchful, and fruitful aforetime, when there was nothing to moleſt or diſcourage you? If you have been carnal, and vain, and remiſs in the exerciſes of Religion, when you might have been as holy as you would, as ſtrict and as zealous as you would, without any fear of ſuffering for it: If you have waſted away your encouragements, and ſpent out your Sun-ſhine, in a careleſs unprofitable life, how do you think to be ever uſeful or ſerviceable in the dark? If you cannot now bear the pains of a godly life, how do you think you ſhould bear both the pains and the charges of it? If you could follow Chriſt no cloſer in the plenty of all p. 369things, how do you think to follow him, when it muſt be in hunger and thirſt?

Doſt thou talk of ſuffering for Chriſt, and ſuffering for Righteouſneſs, and hope thou ſhalt never forſake him, whatever come upon thee, when thy heart tells thee, how much thou haſt ſlighted Chriſt, neglected thy duty to Chriſt, contented thy ſelf with a cold, heartleſſe, luke-warm Profeſſion, without the power of Chriſtianity, and that when thou haſt had no pretence of damage or danger that was hereby like to come upon thee? You that how can keep at diſtance from Chriſt, for the ſatiſfying of a luſt, have reaſon enough to fear that you will utterly forſake him, if ye be put to it, for the ſaving of your Life. You that in a calm can ordinarily remit your Religion, for the pleaſing a lazy heart, will be like enough to renounce your Religion in a ſtorm, to quiet a fearful heart. He that can ſell his Conſcience for a Luſt, will hardly be perſwaded to buy it, with the loſſe of all that ever he is worth. Thou ſayeſt, it may be, with Peter, Though I dye with him, I will not deny him: I, but doſt thou deny thy ſelf for him now, deny thy pleaſures, and thy eaſe, and thy companions now? Haſt thou not many a time denyed him a Prayer, or an Alms, when he hath called for it? Canſt thou watch with Chriſt? Doſt thou walk with Chriſt as thou oughteſt? Doſt thou live to Chriſt? Art thou faithful in bringing forth fruit unto Chriſt, the fruits of holineſſe and righteouſneſſe? If not, how doſt thou think to be able to ſuffer for him? If the way of Chriſt be too ſtrait for thee, thou wilt find his burthen to be too heavy; if thou canſt p. 370not bear his yoke, thou wilt be leſs able to bear his Croſs.

Chriſtians, conſider what your wayes and your doings are at preſent; and if you find the Lord helping you to walk in all good conſcience now, you need not doubt of being enabled to witneſſe for a good conſcience when called to it. If you keep the Word, and do the work of the Lord, you may expect his help for bearing his burthen. If you be faithful in your lives, you are the more like to be faithful to the death, Becauſe thou haſt kept the Word of my patience, I alſo will keep thee in the hour of temptation, Rev. 3. 10.

2. What you are in the ordinary and ſmaller croſſes, that come daily upon you: There is not that man that lives, that meets not with his croſſes, which though they be, many of them, but light and inconſiderable things, below the Spirit of a Chriſtian to take notice of, yet how ſadly may we obſerve at what a loſs they are preſently by them. Every little Wind raiſeth a ſtorm; every little croſs puts us out of courſe. What breaches are often made upon our conſciences, what interruptions of duties, what abatements of our comforts, to what diſtance are we put from Chriſt, and our holy communion with him, and all meerly for a thing of nought. We cannot bear an unkindneſs from a Friend, or an injury from an Enemy, the provocation of an evil tongue, a ſcoffe, or a ſlander, but preſently our ſpirits are in an uproar, and there are ſuch tumults raiſed up within us, that for the time we forget that we are Chriſtians: Duties, and Comforts, Chriſt and Conſcience, Souls, and the matters of Eternity, and all regard to them, p. 371are laid aſide, and turned out of doors; Faith and Patience, and Meekneſs, and Moderation, are either made to be ſilent, or at leaſt cannot be heard, for the noiſe of our paſſions, and diſquiets; and all this ſometimes for ſuch trivial things, that when we come to our ſelves, we are all quite aſhamed of our ſelves.

Brethren, ſuch fails by theſe lower temptations, I cannot wonder if they make our hearts ſhake at the fore-fight of greater. If every ſmall party which the Adverſary ſends out againſt us, doth put us to the rout, How ſhall we ſtand, when he comes upon us with his full body? If we are overcome of the footmen, how ſhall we contend with the horſemen? If a rod, or a little finger doth ſo diſturb us, how ſhall we bear the weight of the loyns, or the ſtinging of Scorpions? If we cannot bear an unkindneſſe, or a nod, or a ſcoff, or a ſlander, what would become of us? ſhould we be brought to reſiſt unto blood?

Beloved, it is of greater import to Chriſtians than they are aware of, both to obſerve themſelves daily, and their carriages in theſe lower things, and to inure themſelves to patience, and meekneſſe of ſpirit under them. Though it …e no great vertue to be patient, where there is no great provocation, yet there may be great benefit by it. If we could but ſhame our ſelves out of this folly, and childiſhneſſe of Spirit, whereby we are apt to be moved with every toy; if we could reaſon, and pray our ſelves into ſuch a fixed calm and quietneſſe of ſpirit, that we could keep our way, with the neglect of ſuch diſturbances, our lives would be both more comfortable and honourable at preſent, p. 372and we ſhould be in the better preparation for any harder things that might come upon us. If we know how to be Chriſtians among briars and thorns, we ſhall be the better able to continue ſuch among Spears and Arrows.

3. What, you are under the temptation of proſperity. The World is a Chriſtians Enemy, it expreſſeth its enmity in its temptations; the end of all its temptations, is to draw us off from God. Its temptations are of two ſorts, either of proſperity or affliction, and both driving at the ſame end, though in a different way.

Proſperity allures, entices, and flatters us away from God; it ſteals away our hearts from God, as Abſalom ſtole the hearts of Iſrael from David, by fair ſpeeches, by its fair and ſmiling face, thereby drawing us into a neglect and forgetfulneſs of God, to grow cold and remiſs in our duty to God, to let fall our love and affection, and to lay aſide our care of Religion.

Afflictions fright us from God, dealing by us as Rabſhakeh by Iſrael, when he ſought to get them off from Hezekiah by his threatnings and great words, Iſa. 36. If you will not hearken to me, I will make you drink your own piſs, and eat your own dung: Afflictions are apt to weary men out of the ways of God, to ſtarve them out of their Religion, to perſecute them out of their Conſciences, and to make godlineſſe too hot for them.

The stronger and the more dangerous of theſe two ſorts of temptations, are held to be the temptations of proſperity; the World flatters more from Chriſt, than ever it can fright from him.

p. 373Now beloved, if you have ſtood your ground againſt the former of theſe temptations, you may with the more confidence encounter the latter: he that hath been holy in proſperity, will be holy in afflictions; he that knoweth how to abound, will the better know how to want; he that hath kept cloſe to God, kept up his affections, kept on his way, againſt all the fawns and flatteries of the world, his Spirit is not like to be ſunk under its frowns and threatnings; The God that hath preſerved you from being lull'd aſleep by the warm Sun, will alſo preſerve you from being withered by the ſcorching Sun.

II. Mortifie the fleſh with the luſts of it. 'Tis corruption that makes affliction tedious and dangerous. Unmortified luſts will both make affliction to be the ſharper, and alſo to be the greater temptation.

1. They will make afflictions to be the ſharper and more painful. A Chriſtian who hath two men in one, the old man and the new, hath two tender parts, which are apt to ſmart, and to be put to pain at every little thing that offends: his Conſcience and his Luſt: that which offends Conſcience, and makes it ſmart, is ſin; that which offends Luſt, and puts it to pain, is affliction. If Conſcience be grown dead, and benumb'd, ſin never troubles, and if Luſt be once dead, afflictions never trouble: kill your luſts, and you at once kill all your adverſaries and afflictions.

What makes contempt and diſgrace ſo tedious? Why, it is the pride of our hearts. What makes povertie and want ſo grievous, but the covetouſneſſe and greedineſſe of our hearts: The p. 374appetite will be quarrelling that it wants its dainties; the wanton mind will be vexed, that it's deprived of its gay cloaths, and rich attire; carnal fears, and worldly cares, come in with their vexations: kill theſe luſts, and you give preſent eaſe to your hearts; 'tis ſin that makes ſufferings ſmart:

2. They hereupon make afflictions to be the greater temptations: the more afflictions pain us, the more ſtrongly do they perſwade us, to take heed of that which brings them on us, and to comply with any thing that will give us eaſe or relief. Every pang and throb that comes upon us for godlineſſe ſake, will be clamouring and crying out againſt it, away with it, away with it: this profeſſing, and praying, and preciſe walking, hath undone me; this Conſcience hath broken my back, loſt me my Eſtate, my Liberty, my Friends; bereft me of all my comforts, my credit, my quiet, and created all theſe fears, and ſorrows, and vexations which are upon me. Will remitting my zeal, diſpenſing with Conſcience, caſt off care, make me whole, and ſave me all this harm and loſſe? why then ſhall I thus torment my ſelf, when I have ſuch a way open to eſcape all?

Brethren, would you be ſecure from ſuch temptations? get your luſts ſlain, which put an edge upon them: Cut off all proviſion from the fleſh, that would keep it in heart. Allow not your ſelves the liberty to live a ſenſual life, while you have opportunity; bring your ſelves under a voluntary reſtraint; abaſe your ſelves, before God hath the abaſing of you; denie your ſelves, before God comes to denie you; put the bridle upon your appetites, before God come and puts bonds upon p. 375them and you; reſtrain your ſelves of your delicates, before God come and ſhorten you; uncloath your ſelves of your wanton habits, before God hath the ſtripping of you; ſtarve your luſts to death, that the Lord come not and ſtorm them; let tribulations find their hard work done to their hand, and they will lie more eaſie.

Get your hearts ſo low, that the contempt of men cannot bring you lower; that the Spoilers cannot make you poorer than your hearts have made you alreadie; give all you have to God, your eaſe, and your pleaſures, and your liberty, and your Eſtates; give away all you have from luſt to God, and then you will be diſquieted at whatſoever Meſſengers he ſends to fetch it away.

When this is done, what hurt can tribulation do you? what temptation will it be unto you? You will then dare to follow the Lord againſt all the world; you will not fear your Religion will prejudice you; you will not fear loſſe; you have nothing to loſe, all is given away alreadie; you will not fear a Priſon, your hearts have cerried you thither alreadie; you will not fear diſgrace or contempt, your hearts have brought you ſo low, that the pride of men cannot lay you lower; you will not fear torments, when your fleſh is dead, and can feel no pain.

III. Be convinced of the dreadfulneſs of Apoſtacy, and the miſery of Apoſtates and Back-ſliders. Remembur Lots Wife: God hath left us many Pillars of Salt before our eies, to warn us to take heed of looking back.

Mat. 7. 27. The fall of that Houſe was great, that is, it was a dreadful and terrible fall; it was ſpoken p. 376of the houſe built upon the Sand, which when aſſaulted by the winds and flouds of perſecution, fell; becauſe it had no foundation, and great or dreadful was the fall of it; a fall from an houſe to an heap.

Heb. 13. 38. If any man draw back my ſoul ſhall have no pleaſure in him. Let him go, take him who will for me; take him World, take him Devil, for I regard… him not. Thou maieſt go whither thou wilt, that art gone from thy God; thou muſt look to thy ſelf, and ſhift for thy ſelf as thou canſt, God hath no further favour for thee; his ſoul is looſed from thee.

Rev. 16. 15. Bleſſed is he that watcheth and keepeth his garments: (that keepeth his garments) that is, that keepeth his Faith, his Conſcience, his Religion, his holy profeſſion, wherewith he is cloathed; that keepeth them clean, ne polluantur, that hath not defiled his garments; that keepeth them ſafe, ne cripiantur, that hath not loſt his garments; that hath neither defiled his Profeſſion, nor loſt his Religion and Conſcience; he is a bleſſed man, Revel. 2. and chap. 3. To him that overcometh will I give to eat of the Tree of Life, of the hidden Manna; to ſit with me on the Throne. To him that overcometh, that is, that holds out to the end. Hold out, and you overcome, overcome, and you ſhall reign; overcome and you ſhall eat of the Tree of Life, and hidden Manna.

Now brethren, if a bleſſing be the portion of him that keeps his Garments, keeps his Faith, and keeps his Conſcience, what ſhall be his Portion that hath loſt all, and thrown off all? p. 377He that hath loſt his holy garments hath woven to himſelf a cloathing of curſes, not of bleſſings; If he only that overcomes ſhall ſit on the Throne, ſhall eat of the Tree of Life, then what ſhall he eat, or where muſt he ſit that is overcome? He ſhall eat the fruit of his own doings, of his lyes, and hypocriſie, and diſſembling, he ſhall feed upon death and wrath; death ſhall feed upon him, and he ſhall have nothing elſe to feed upon, there is meat for him to eat, and a place prepared for him, ſuch as it is; his place ſhall not be on the Throne, but under the Foot-ſtool.

Now put all this together, and you may ſee the woful ſtate of Apoſtate Profeſſors, they are Monuments of Vengeance: Though they have loſt their ſavour, yet they will ſerve for Pillars of Salt; a ſtanding dread, and terror, and warning to others, on whoſe foreheads is written, Let him that thinks be ſtandeth take heed leſt be fall. They are cloathed with curſes, muſt feed upon fire, and have their dwelling under the foot-ſtool in ſcorn and everlaſting contempt.

Apoſtates are the worſt of men, Thoſe that have loſt their Religion, have loſt by their Religion, 2 Pet. 2. 21. Better had it been for them not to have known the way of Righteouſneſs, than having known, to turn from the holy Commandment. Religion, which is a wing to Saints, whereby they riſe up into Glory, is become a weight to hypocrites, to ſink them ſo much the deeper in wrath. Apoſtates are in the worſt caſe of all men.

1. They are the worſt in Gods account. The Lord hath a double quarrel with them, not only for being found under the Enemies colours, but that ever p. 378ſuch varlets ſhould have marched under his colours: A quarrel with them for their Profeſſion, for their Prayers, wherein they have but abuſed his Name and Goſpel: God and his waies have ſuffered from none ſo much as from Renegado diſciples.

2. They are the worſt in the account of men, both good men and evil men: there are none that can ſpeak well of Renegado's; they are the ſorrow of Saints, and the ſport of ſinners, good mens ſhame, and evil mens ſcorn, and the hate of all.

3. But eſpecially they are the worſt and moſt miſerable of men, conſidered in themſelves, they have not only loſt their Religion, but they have arm'd it againſt themſelves. All the profeſſion and prayers that they have made, together with all the hopes, and joys, and comforts that once ſeemed to grow up out of them; the remembrance of them (I mean, when ever they come to remember themſelves) will be as many darts in their livers, and ſtings in their hearts. All their hopes, and joys, and comforts have given up the Ghoſt, and theſe ghoſts do haunt them and torment them with ſuch thoughts as theſe.

Wretched creature that I am, where am I? what an exchange have I made? Light for darkneſs, Wiſdom or folly, Righteouſneſs for wickedneſs, Gain for godlineſs, Conſcience for credit, Heaven for hell!

I was once, as I thought, in the way of Life, and I had hopes I ſhould have ſeen life; I made profeſſion of Religion, and took pleaſure in Religion; I walked after the Lord, and the thoughts of God were precious to me; I found comfort in Chriſt, I took ſweet counſel with the Saints, and went to p. 379the houſe of God with them in company. Sabbaths were a delight, Ordinances were a refreſhing to me; I have taſted of the good Word of God, and the powers of the World to come; and whilſt it was thus with me, I had great peace, and was full of hopes that I ſhould once ſee the goodneſs of the Lord in the Land of the living.

But wo is me, where am I now? How hath my treacherous heart, that I never ſuſpected, turned me aſide from God, and ſpoiled me of all my hopes and comforts? I muſt now bid adieu to all: farewel …rofeſſion, farewel Religion; farewel Conſcience; farewel Duties, Sabbaths, Ordinances, Saints, the ſweet delights I took in them; farewel Joyes and Hopes for ever. Welcome Drunkards, Swearers, Lyars, welcome Turk, or Pope, or Devil, I muſt now be of your ſide, and take up my lot with you for ever. Oh whither am I fallen? Study well the miſery of ſuch perſons, and let that be a warning to you.

IV. Be Circumſpect. See that you do not unneceſſarily pull ſufferings on your ſelves, eſpecially look to it, that you ſuffer not as evil doers. If your ſin lead you into ſufferings, God may leave you in them, and then what is like to become of you?

There is a ſuffering for our faults, there is a ſuffering for our righteouſneſs, without our fault, and there is a ſuffering for our righteouſneſs through our fault. We ſometimes run our ſelves upon trouble when we need not: as when by our unwary and imprudent managing and ordering our ſelves in ſome duties, we lay our ſelves open to thoſe ſufferings, which a little prudence might have prevented. We muſt be wiſe as well as innocent. Chriſtians p. 380ſhould never ordinarily expoſe themſelves to ſuffering, till God hath ſo hedg'd up all lawful waies of eſcape, that they muſt either ſuffer or ſin.

Be ſo wary in your courſe, that you may not faultily ſuffer for the good that is in you; but eſpecially ſee to it, that you ſuffer not as evil-doers, and for the evil that is found in you; to this end be careful.

1. That you ſpeak not, nor do any thing in the matters of Religion raſhly. 'Twas good counſel which the Town-Clark gave the Epheſians, when they were in a tumult and uproar about their Goddeſſe Diana, Acts 19. 36. Seeing that theſe things cannot be ſpoken againſt, ye ought to be quiet, and to do nothing raſhly. Chriſtians ſhould be conſiderate and well adviſed in what they ſpeak or do, ſhould mark and weigh their words and actions themſelves, which they know will be ſo narrowly obſerved and weighed by others.

2. That you ſpeak not, nor do, nor refuſe to do any thing obstinately, or out of ſtomack, or animoſity. Let your wayes be guided, not by paſſion, or a ſpirit of contradiction, but by conſcience and meekneſs of ſpirit: be not ſelf-willed, let nothing be done through ſtrife, &c. Phil. 2. 3. Be ſtedfaſt, but not ſtubborn; be faithful, but not wilful; be zealous, but not contentious.

3. That you neither do nor ſuffer any thing out of pride or vain-glory; as the Apoſtle exhorts, Phil. 2. 3. Do nothing, ſo ſuffer nothing out of ſtrife or vain glory. Take heed that an affectation of popular applauſe, of gaining the repute of active Chriſtians, of bold and reſolved Chriſtians, be not it that leads you on. Your pride may coſt you much, but will never bear your charge, may bring you into trouble, but will never bear you out.

p. 3814. That you do nothing ignorantly, or upon miſtake. Be clear, eſpecially in thoſe things which may be coſtly. Study your duty throughly, labour to ſee your way plain before you; to ſee the pillar of fire and of the cloud going before you: Give heed to the word of the Scriptures, which is a light to your feet, and a Lanthorn to your ſteps: Where you are clear you will be bold; but take heed of ſuffering upon a miſtake. Your troubles will be like to open your eyes, and ſhew your miſtake, and thereby put out your lights, deſtroy your ſupports and comforts.

5. Do not ſuffer unpeaceably. Suffer not for unpeaceableneſs, and ſuffer not unpeaceably; be patient and you will be peaceable.

Brethren, ſee that you be thus well adviſed, meek, humble, peaceable, and clear in the grounds of your ſufferings: And then,

V. Be reſolute. Be ſure you ſtand on good ground, and then reſolve to ſtand your ground againſt all the world. Follow God, and fear not men. Art thou godly? repent not, whatſoever thy Religion coſt thee; let ſinners repent, but let not Saints repent; let Saints repent of their faults, but not of their faith, of their iniquities, but not of their Righteouſneſs. The Pſalmiſt, as holy a man as he was, was almoſt brought to it, his feet were almoſt gone, he began to ſay, when he conſidered the proſperity of the wicked, and his own afflictions, Pſal. 73. Verily I have cleanſed my heart in vain, and waſhed mine hands in innocency.

Look to your ſelves you that ſtand, and take heed leſt you fall: You that ſtand in integrity, take heed leſt you fall away by your Repentance.

p. 382Repent not of your righteouſneſs, leſt you afterward repent of your repentance. Repent not of your righteouſneſs, no, nor of your zeal; or your forwardneſs, or activity, in the holy wayes of the Lord. Your zeal, it may be, hath put you in the front of the Battel, where you receive the firſt and hotteſt charge of your enemies reproaches and perſecutions, when others that have kept them more cloſe, and been more remiſs, or hid in the crowd, and more out of gun-ſhot, yet wiſh not your ſelves a ſtep farther back, or a cubit lower in your ſtature in the Grace of God: Wiſh not any thing undone, concerning which, God will ſay, well done.

Repent not, and remit not of your zeal; think not of a retreat. Do not as the King of Iſrael, hide your ſelves under a diſguiſe; feign not your ſelves to be worſe, in hope to eſcape the▪ better; the arrow may find you, though you be hid from the eye. Let not any of you that have been confeſſors of Chriſt, return to be only his midnight diſciples.

Forſake not the Lord till you can find a better Captain, that is, till God ceaſe to be God, till the Lord ſay, ſhift for thy ſelf, there is no help for thee in thy God: Retreat not from holineſs till you are ſure you can retreat without loſs. Be not falſe to Religion, till you find it falſe to you If ever Godlineſs leave you in the lurch, renounce it and ſpare not. If ever Religion coſt you more than it is worth, throw it off as you will.

Chriſtians, know when you are well, and hold your own, be not betrayed out of your refuge. If you muſt ſuffer, ſuffer for that which will pay you your charges; ſuffer not for your ſins, but for your Religion; ſuffer not for the ſhadow or name, but for p. 383the ſubstance of Religion. If any thing in the world will ſave you harmleſs in your ſufferings, and quit the coſt of all your expences, it is ſubſtantial goodneſs. If there be any Stigmata L…udis, they are the marks which we bear in our bodies of the Lord Jeſus. If there be any ſhame that hath a glory in it, it is the reproach of Chriſt, and the ſhame that you ſuffer for his Name. If there be any Croſs that is a Crown, it is the Croſs of Chriſt: If there be any Croſs that can be undoubtedly called the Croſs of Chriſt, it is the holy Croſs, or ſufferings for holneſſe. Thoſe Martyrs that ſuffered under the Popiſh tyranny, for witneſſing againſt the abomination of the Maſs, with the reſt of their Idolatries and Superſtitions, had not a more clear and glorious Cauſe and Crown than thou haſt, who ſuffereſt for the power of Holineſſe.

If there be any thing in the World which God owns, and wherein his honour is nearly concern'd, it is holi…eſs. If ever the Divel ſhewed himſelf a Devil, it is in his oppoſing holineſse; if ever he ſhewed himſelf a Devil in print, it is in thoſe books of reproaches and ſcoffs that are written againſt purity; if ever he ſhewed himſelf a Devil in grain, it is when his hands have been dyed with the blood of Saints.

Brethren, if you will reſiſt the Devil, if you will be on the Lords ſide, be on the ſide of Holineſs. If you will ſtand to any thing, if you will not be whifling, inconſiſtent, ſhaken reeds, toſſed up and down with every Wind, if you will fix any where, fix here, upon ſubſtantial godlineſſe.

This is the great controverſie betwixt Heaven and Hell, betwixt the ſeed of the Woman and the p. 384Serpent, betwixt the profeſſing and prophane world, about the ſubſtance and power of godlineſs, ſome quarrels and conteſts there are about the ſhadows and appendants of Religion, matter meerly circumſtantial: but whatever noiſe there be made about ſuch things as theſe, the bottom of the controverſie lyes deeper; it is about the body of Religion, and not the skirts of its garments: it is he that will live godly in Chriſt Jeſus, that doth and muſt ſuffer perſecution.

Art thou godly? Fix here, and let this be thy reſolution: I live in a World of quarrels and contentions, contentions about ſhadows and circumſtances; but for ſuch things as theſe, though I will not defile my ſelf by complying in my practiſe, with what Conſcience complies not, yet I liſt not to be contentious, nor to perplex my ſelf or others about them. But by the grace of God, whilſt God is a God of holineſſe, whilſt holineſſe is the image and Intereſt of God, whilſt theſe words of the Lord, Be ye holy, follow holineſs, live righteouſly, ſoberly, and godly in this preſent World, whilſt theſe, and the like words of the Lord, ſtand un-repeal'd, by the Grace of God I will be a Friend, an Advocate, a Confeſſor, a practitioner of Holineſſe to the end of my days. This is my reſolution, and in this reſolution I commit my ſelf to God, and ſo come on me what will.

FINIS.