A Vindication of Godliness, Sermon 1

A Vindication of Godliness · Sermon 1

p. 1Epheſ. 5. 15.

See then that ye walk circumſpectly not as Fools, but as Wiſe.

IN the firſt Verſe of this Chapter, the Apoſtle exhorts to the whole duty of Chriſtians, Be ye followers of God; the ſame Exhortation he gives in other terms, verſe 8. Walk as Children of light: both which Exhortations are comprehenſive in the whole duty of Chriſtians.

In the following Verſes, he gives particular Rules and Directions, reſpecting the par…cular duties of Religion; 1. Walk in Love, verſe … Flee all iniquity, both, 1. Greater iniquities, For … cation and all uncleanneſs, or Covetouſneſs. … …ller iniquities; 1. The evils of the tongue; neith…r filthineſs, that is, filthy talking, nor fooliſh tal…ing, no… jeſting, which are not convenient. Not o…ly evil works, but evil words, not only an … converſation, but corrupt communication, … comply in the Saints. 3. Partaking in other men… … verſ. 7. which he further …ehorts from verſ. 11. … …ing them 1. To have no communion with them … p. 2no fellowſhip with the unfruitful works of darkneſs: 2. To be guilty of no connivance at them, but rather reprove them.

Of theſe ſtrict Rules in the Text, he preſſes the ſtrict obſervation: See that ye walk circumſpectly, with an eye to every duty, to every direction; not only the greater and more weighty duties of Religion, but the leſſer and ſmaller parts of it, even to all that the Lord requires.

In the words you may obſerve,

1. A ſtrict charge; See, or look diligently and carefully to it.

2. The matter given in charge, Walk circumſpectly, which ſome render walk warily; others, accurately, exactly, others walk preciſely, and that a learned Critick affirms, the word foreign moſt properly ſignifies, preciſely.

3. A commendation of this circumſpect walking; This is wiſe walking, not as fools, but as wiſe: Intimating, that to walk looſely, is to walk fooliſhly, to walk circumſpect, is to walk wiſely, as men of wiſdom.

The obſervations from theſe words, are chiefly theſe two:

Doct. 1. Chriſtians muſt be Preciſians.

2. Preciſians are no fools, or, Chriſtians of an exact an… circumſpect life, are whatever the World accounts of them, truly wiſe men: This latter Obſervation is it that I intend to inſiſt upon.

Beloved, I am entring upon a diſcourſe of a ſort o… p…ople, of whom we may ſay, with thoſe …, Acts 28. 22. Concerning this Sect, we know that it is every where ſpoken againſt; And, who p. 3with the Apoſtles, 1 Cor. 4. 9. Are made a ſpectacle to the World, and to Angels, and to Men: concerning whom Heaven and Earth are divided, and the World is divided within it ſelf: Of whom God ſays, The World is not worthy; Of whom the World ſay, They are not worthy to live: Of whom God ſayes, They are the Apple of mine eye; Of whom the world ſayes, They are a ſore in our eye; whom God accounts his Jewels, whom men account the filth of the world, and the off ſcouring of all things: Of whom God ſayes, They are the Sons of Wiſdom, but men ſay, They are fools. And, as God, and Men are thus divided, ſo are men no leſs divided amongſt themſelves. Some few ſay concerning theſe, as they concerning Chriſt. They are good men: Others ſay, No, but they are deceivers of the people. A Preciſian, with the moſt, is grown into a Proverb of Reproach, a mark of Infamy To be a Drunkard, a Fornicator, a Swearer, is no reproach, in compariſon, of being noted for a Puritan.

Well, but let us enquire a little more narrowly into the way and manner of this ſort of people, about whom the World is thus moved, and hath been in all Ages.

In order hereunto I ſhall ſhew you,

Firſt, What a Preciſian is; and ſecondly, prove to you, againſt all the World, that he is no Fool, but a truly, yea, the only wiſe man, which if I do not, through the help of God, make evident to the Conſciences of impartial and unprejudiced perſons, let me paſſe for a deceiver.

p. 4Touching the former, What a Preciſian is, a Scripture Preciſian. Let me firſt tell you, to prevent miſtakes, who he is not.

1. Not a Phariſee, a painted Sepulchre, whoſe Religion is a meer ſhew: who hath the Form of Godlineſſe without the power; who is pure in his own eyes, and yet not cleanſed from his filthineſs; who is exact about the punctilio's of Religion, and hath a great Zeal about the minima Leges, the lower and more circumſtantial matters, and neglects the weightier things of the Law, this is not he.

2. Not a Phanatick, properly ſo called, (though that be a vizard put upon him by ſome, as the Hides of Beaſts were put upon the Chriſtians of old) not a Phanatick, I ſay, whoſe Religion is all Fancy. Imagination, Enthuſiaſms, the Dreams and Viſions of his own Heart; Neither is this he. Chriſtianity is not a Caſtle in the air, but is a building that hath Foundation.

3. Not a Phrenetick, no ſon of violence or Contentions, who not knowing what ſpirit he is of, calls for fire from Heaven to ſet all in combuſtion, if every thing be not exactly faſhioned according to his own mind. Neither is this he, The Wiſdom that is from above, is firſt pure, then peaceable; the ſervants of the Lord muſt not ſtrive, but be gentle, &c.

By a Preciſian, I mean a ſincere circumſpect Chriſtian, one whoſe care and endeavour is, To walk uprightly, according to the truth of the Goſpel, who withdrawing himſelf from the Fellowſhip, Faſhions and Luſts of the World, and denying p. 5himſelf the ſinful Liberties thereof, doth exerciſe himſelf to keep a good conſcience towards God and men. This is the perſon againſt whom the great hate and envy, and ſevere cenſures and calumnies of ungodly men, are chiefly intended, under what colour, or diſguiſe ſoever they are carried; the enmity is not betwixt ſinners and Hypocrites, but betwixt Sinners and Saints; the ſeed of the Serpent, and the ſeed of the woman, not the pretended, but the true ſeed, Iſraelities indeed, are the Men whom the Iſhmaelites perſecute Gal. 4. 29. He that was born after the fleſh, perſecuted him not that pretended to be, but was born after the Spirit. Of this Perſon, or of this ſort of people, I ſhall give you a more full deſcription in theſe two Particulars.

1. By their Make, or Conſtitution.

2. By their Way, or Converſation.

1. By their Conſtitution, they are made and cut out exactly according to the pattern, they are born of the Spirit, born of God and they bare the expreſs Image of their Father upon them: Col. 3. 10. Renewed after the Image of Him that created him; they are of a new Make, from what they were, there is a mighty change wrought in and upon them, 2 Cor. 3. 18. foreign, We are changed into the ſame image, In our firſt birth, we were brought forth in the Image of our firſt Father, Geneſis 5. 3. Adam begat a Son in his own Image, that is, a fleſhly and earthly Image. The firſt man was of the Earth, earthly, and ſuch are all his natural Progeny, an earthly ſeed, an earthly Generation; p. 6he that is born of the Spirit, is brought forth in a ſpiritual frame, John 3. 6. That which is born of the Spirit is ſpirit: He that is born from above is of an Heavenly Nature, as well as Original. The change that Religion makes on men, is not ſuch a low and inconſiderable thing as ſome Men make it, ſtanding only in ſome little Reformation of the Life, but it conſiſts chiefly in the renewing of the Sonl after the Image of God, the forming of Chriſt upon the heart of Inner Man. As that ſecond change, which ſhall be at the Reſurrection, will be the transforming of our vile bodies, into the likeneſſe of Chriſts Glorious Body; ſo this firſt change is a transforming of our vile ſouls into the likeneſſe of his glorious Spirit. Chriſtians are the Temples of the Lord, and as Moſes made the Tabernacle exactly according to the pattern ſhewed him in the Mount, ſo theſe ſpiritual Temples are made exactly according to their pattern, 2 Cor. 3. 3. They are the Epiſtles of Chriſt, written not with Ink, but with the Spirit of the living God, not in Tables of ſtone, but in fleſhly Tables of the heart. Carnal Men plead hard for their Chriſtianity, they are all Chriſtians, all Diſciples, all the people of God, though they be ignorant, Unbelieving, Earthly. Senſual, yet ſome kind of Profeſſion (ſuch as it is) there is among them, a profeſſion of Faith, a profeſſion of Repentance, which, though it amount to little more than bare (ſaying) I believe, I repent, I am ſorry for my Sins, yet this muſt paſſe for Chriſtianity. But (as Chriſt once ſaid to the tempting Jews (whoſe is this Image and ſuperſcription? Where is the p. 7Divine Stamp and Impreſs? Where is your likeneſſe to Chriſt? Is there not ſtill the Viſage of the Old man? Is there not the old Pride, the old Envy, the old Enmity againſt Holineſſe, the old Guile, and Falſhood, and Luſt ſtill ſpread over you? Is this the Image of Chriſt? Chriſtians that are truly ſuch, are preciſely formed according to this pattern; they have Face for Face, Limb for Limb; Grace for Grace; all the Grace that is in Chriſt, is truly, though not yet perfectly coppied out upon them, though the Characters may be ſomething blotted and obſcured, by reaſon of the remainders of corruption, yet there they are; the ſame mind, the ſame heart that was in Chriſt, is in them. A true Chriſtian is a Tranſcript of Chriſt. As he is, ſo we are in the World.

This inward change; this forming of Chriſt upon the heart, is the very Soul and Life of Chriſtianity; you may as well call him a Man whoſe Soul is not in him, as you may call him a Chriſtian, who hath not the Spirit of Chriſt in him. Let no man count himſelf a Chriſtian from any outward priviledges, much leſs from any outward Paint of Chriſtianity, but from the inward Prints of it upon his heart. Thou hopeſt thou art a Chriſtian, but where is the Image and ſuperſcription of Chriſt upon thy heart? Doſt thou not find, not only an unlikeneſſe to Chriſt, but a diſlike of Chriſt, an inward loathing of the holineſſe of Chriſt, and a riſing of heart againſt the ſtrictneſſe of that holy life which he requires? Doſt thou not find a favour of earthlineſse p. 8and fleſhlineſſe beating the ſway and rule in thine heart? Doſt thou not find principles, tending altogether to looſeneſſe and licenciouſneſſe? Is this thy likeneſſe to Chriſt? Doſt thou not find an emptineſſe of the Light, Life, Love, Grace of Chriſt in thy Soul? Whatever thou haſt of Chriſt without, thou haſt nothing of Chriſt within. Deceive not thy ſelf, God is a Spirit, and his eye is firſt upon the ſpirits and ſouls of men; he loves truth in the inward parts, he loves holineſſe in the inward parts; He is a Jew which is one inwardly, and he is a Chriſtian which is one inwardly: He is not a Chriſtian, who is only outwardly ſo. Nay further, as he is not a Chriſtian, which is not inwardly ſo, ſo neither he that hath ſomething of the inwards of a Chriſtian, and hath not radically all the Graces of Chriſt in him; he that hath faith, and hath not Charity, he that hath the light of a Chriſtian, and not the love, he that hath the deſires of a Chriſtian, and not the conſcience of a Chriſtian, he that wants any one of the vital parts of Chriſtianity, hath nothing at all; a thorow Chriſtian is throughout conform to the pattern. And thus you have a deſcription of Scripture Preciſians, by their Make or Conſtitution.

II. I ſhall deſcribe them by their Converſation,

and that

1. By the end of their Converſation.

2. By their courſe or Motion to this end.

1. By the end of their Converſation; What is it that theſe Men would have, or whither are they bound? They cannot be content to go p. 9along with their Neighbours, to live and do as others: whither is it that they are going, or what is it that they would have? Why this is it, they are travelling Heaven-ward, trading to another Country; they are bound for the holy Land, for the holy City, they are going towards Sion or Jeruſalem, which is above. Jerem. 58. 5. They ſhall ask the way to Sion with their faces thitherward. Sion was the ancient ſeat of Gods reſidence among his People, the place of Gods ſolemn ſervice, where he was wont to meet his People, and appear unto them. This Son which was here below, the place of Gods gracious preſence, was a type of that Sion which is above, Heaven, the peace of Gods glorious preſence; this ſort of people are travelling Heaven-ward; they are thoſe Strangers and Pilgrims here on Earth, mentioned, Heb. 11. 13, 14. That are ſeeking a Countrey, not an earthly, but an Heavenly Countrey, as is there expreſt. There are two things in the forementioned Text, that diſcover whither they are travelling. 1. The inquiry they make, you may gueſſe whither a Traveller is going, when you hear him ask diligently the way to ſuch or ſuch a place. They ſhall ask the way to Sion. 2. Their ſetting their faces thitherward, They ſhall ask, &c. with their. Faces thither-ward. Their ſetting their Faces towards Sion, notes two things. 1. Their looking wiſhly towards it, a Travellers eye is much towards his journeys end; Chriſtians that are making Heaven-ward are much and often looking Heaven-ward; a Chriſtians heart is in his eye, and his eye is on his home. 2. Their ſetting their faces p. 10thither-ward, notes the bending of their courſe thither-ward. 'Twas ſaid of Chriſt, Luke 9. 51. He ſet his face to go to Jeruſalem. Chriſtians ſet their faces Heaven-ward, and thither they bend their courſe. They are much in asking the way, What muſt I do to be ſaved? who ſhall aſcend into the holy Hill? what manner of perſons must we be, that we may get thither? and they take the way that leads thither.

And this is a further Deſcription of this ſort of people, they are men for another Country, men for another world; they are born from Above, and they ſeek things Above; they are riſen with Chriſt, and they are aſcending unto Chriſt; their treaſure is above, their hopes are above, and thither are they haſtening; whatever they have of this worlds goods for the ſupport of their life, yet theſe things are not the ſcope and end of their life: They ſeek that glory, honour, and Immortality which comes from God, and they are going on from ſtrength to ſtrength, till they come and appear before God in Sion. And herein lies a ſpecial difference betwixt them and all others whatſoever: Worldly men are men for this world, for a wordly happineſs, for a wordly heaven, an heaven on earth; or if they have any thoughts or hopes of another heaven, yet they think not ſo much of it as to ask the way thither, How ſeldom do we hear any ſuch queſtion put by them, What muſt I do to be ſaved? What muſt I do to be Rich? Which is the way to Honour and temporal Preferment? or how may I eſcape trouble and ſave my ſelf harmleſs? Theſe iniquities, and ſuch like, are ordinarily in their hearts and mouths: but ſuch p. 11a ſerious queſtion as this, What muſt I do to be ſaved? comes ſo ſeldom from any of them, that 'tis a wonder how the Devil with all his skil can make them once believe or hope that ever they ſhall attain to that ſalvation: or if they do ask the way to Heaven. Yet it is not with their faces but with their backs thither-ward: whatever little talk there may fall in ſometimes about Souls and eternal ſalvation, yet their faces are ſet another way, they bend their courſe to Egypt and Sodom, towards their wealth or their wickedneſs. Hearken, O ye fooliſh wordlings, you ſay every one of you, you hope for ſalvation, but which way are your faces ſet? whither are you going? Is that way of Swearing, Lying, and Luſt, and carnal Liberty, and Covetouſneſs, and Senſuality, to which you give up your ſelves, is this the way of Life? In this a ſincere Chriſtian is differenced from all others in the world, he fixes his heart, and his hope, and aims upon an eternal happineſs, and he bends his courſe towards the obtaining of it.

2. By their courſe or motion towards this end. And here I ſhall give you a three-fold deſcription of them:

1. They are ſuch as walk in a right way.

2. They are upright and exact in the way.

3. From this way they will not be turned aſide by any flatteries of the world on one hand or frowns on the other.

I. They are ſuch as walk in the right Way which is called ſometimes the way of the Lord, ſometimes the way of Truth, ſometimes the way p. 12of Righteouſneſs, ſometimes the way of Life, Pſa. 1. 1, 2. Pſal. 116. 1. They underſtand which is the right way by theſe three pair of way-marks.

1. The Old and Good way.

2. The New and Living way.

3. The Strait and narrow way.

Firſt, The Old and Good way, that is the right way, that is the way they are commanded to enquire after and take, Jer, 6. 16. Stand ye in the ways and ſee, ask for the old paths, where is the good way, and walk therein. Stand ye in the ways and ſee. There are many ways in the world, ſome that are apparently the way of Death, and not a few that pretend to be the way of Life. If you would know which of theſe ways is the right, ask for the old Path, the Good way: The old path, that which was from the begining. Godlineſs is no innovation, it is as old as the world, 1 John. 1. 1. That which was from the begining declare we unto you. Then it is the good as well as the old way. Antiquity alone is not enough to prove that we are in the right; there is an evil way that is an old way, the way of ſin is very ancient. The Right way is the Old and Good way; there is a threefold good, Profitable, Pleaſant, and Honeſt. Though the Right way have both profit and pleaſure in it: yet the proper Character of it is, the honeſt way, the way of Righteouſneſs, Mercy, Holineſs, &c. Mic. 6. 8. He hath ſhewed thee, O man: what is good; to do juſtly, to love mercy, and to walk humbly with thy God. This is good, the good way. Phil. 4. 8, 9. whatſoever things are true, whatſoever things are honeſt, whatſoever p. 13things are juſt, whatſoever things are pure, &c. theſe things do, and the God of Peace ſhall be with you.

Secondly, The new and living way. Three things, it may be, you will ask me about this.

1. What is this new and Living way.

I anſwer, Chriſt is this way, John 14. 6. I am the way. Hebr. 10. 19. Having therefore boldneſs to enter into the holieſt; verſe 20. By a new and living way, which he hath conſecrated for us, &c. a Chriſtian that walks Heaven-ward walks in Chriſt, Col. 2. 6. He walks in Union with Chriſt, in the Name, and ſtrength, and ſpirit of Chriſt, he that is not in Chriſt is out of his way, whatever good there ſeems to be in the way he is going, yet it is not ſaving good.

2. Whether there be two right wayes?

I anſwer, No but one; it is true, there is mention made alſo of the way of Gods Commandments, but theſe make not two diſtinct ways, but are one and the ſame way; faith in Christ, and obedience to the Law of God, are the one way of Life: He that walks in God walks in Chriſt, it is through Chriſt, and our Union with him, that we are ſtrengthened and enabled to do the will of God, it is through Chriſt that what we do is accepted of God; there is no act of obedience, be it never ſo excellent for the matter of it, that is a ſtep to the Kingdom of God, that hath not ſomething of Chriſt in it, that is not done through his Spirit, and ſprinkled with his Blood: and ſo on the other ſide, whatever faith, and hope, and confidence we have in Chriſt, if it be not ſuch a faith, ſuch an hope as brings forth obedience p. 14to the will of God, it cannot ſave us: this way of faith and obedience, this is the …ight way, and the one and only way of Life. In all that general Aſſembly and Church of the firſt-born, that are already in Heaven, there is not one ſoul but entred by this one way. Abel, and Enoch, and Abraham and Moſes, and David, and Peter, and Paul, with the whole generation of Saints now in glory, they all went the ſame way, they walked with God, and lived and dyed in Faith, and now inherit the Promiſes. And all the reſidue of Saints that are yet in their Pilgrimage; yea, whoever ſhall be in the Ages to come, muſt by this one way enter into the Kingdom of God. This is the good and old way which was from the beginning, this is the new and living way which ſhall be to the end, Tit. 2. 8. Theſe things I will that thou affirm conſtantly, That they which have believed in God might be carefull to maintain good works; theſe things are good and profitable for men. If this be ſo, if this be the one and only way of Life, then in what caſe are the ſinful unbelieving world? Whither are ye going, Oh ye ſons of folly? You tell us, you hope to be ſaved, what in your unbelief and folly? Search and ſee if in the whole Book of God you finde any other way of Salvation, but Faith in Chriſt, and obedience to the Goſpel.

3. How can one and the ſame way be old, and yet new? I anſwer, 'Tis old, and yet not antiquated, 'tis new, and yet no Innovaſion; 'tis old, becauſe it was from the beginning; 'tis new, becauſe now in the latter end of the world it hath been newly caſt up, made more plain, eaſie and open.

p. 15Thirdly, The ſtrait and narrow Way, Matth. 7. 14. Strait is the Gate, and narrow is the way that leadeth unto life. Chriſtians muſt go by a line, there is no Elbow-room for Luſt to expatiate, every ſtep on this hand, or on that, is a deviation; it is a Way that is hedged in; the Commandment is the hedge, which limits us within a very narrow path: Chriſtians muſt live by Rule, they muſt not eat nor drink but by Rule, they muſt not buy nor ſell but by Rule, they muſt not work nor …it ſtill, they muſt not ſpeak nor keep ſilence but by Rule, Gal. 6. 16. As many as walk according to this rule, peace be upon them. 'Tis alſo a narrow Way, the word might have well been tranſlated, a troubleſome, or painfull way; the Verb from which the word comes, ſignifies to oppreſs: there are many preſſures and afflictions to be met withall in this Way, the Croſs is a Chriſtians Waymark; Through many Tribulations we muſt enter into the Kingdom of God: The way of ſin is a plain, there is neither hedge nor ditch to limit them, there is neither buſh nor brake to diſcourage them.

Now this is the way which circumſpect Chriſtians take; this Good and Old Way, this New and Living Way, this Strait and Narrow way, this is the Right Way, and this is alſo the moſt Excellent Way. For,

1. It is the Way of Truth, Pſal. 11. 30. I have choſen the way of truth: John 14. 6. I am the Way, and the truth, and the life: It is the Way which the Truth or Word of God doth preſcribe to us, it is the true Way, that is indeed in all the parts of it that which it declares p. 16it ſelf to be: The way of ſinners is a lye, a way made up of lyes; The evil works of ſinners are lyes, Prov. 11. 16. The wicked work a deceitfull work, the work of a lie; the words ſignifie, their words are lying words, their very duties are a lye, Hoſ. 11. 12. Ephraim compaſſeth me about with lyes: that is, with lying Duties, lying Prayers, lying Sacrifices, lying Praiſes, their Prayers are no Prayers, their Sacrifices are no Sacrifices, they do but diſſemble with God, and deceive themſelves in all their performances, their hopes are a lye, their comforts are a lye, their Refuges are a lye; the way of ſinners is wholly made up of lyes: But the way of Chriſtians is a true way, their Duties their Comforts, their Joyes, their Hopes have truth and reality in them, Pſalm 25. 10. All the paths of the Lord are mercy and truth to them that keep his Covenant. Now look what excellency there is of truth above a lye; ſo great is the Excellency of this way of Chriſtians above all other wayes.

2. It is the way of Righteouſneſs and Holineſs; Holineſs hath a glory in it, every thing by how much the more pure it is, by ſo much the more precious in its kind. What other excellency have the Angels of light above the Devils, but their holineſs? What was it that transformed the Angels that fell into Devils, but the loſs of their holineſs? Wherein ſtands the Reaſonable creatures likeneſs to the God of glory, but in their holineſs? This is the divine Nature they are made partakers of, the Spirit of God and of Glory reſting upon them, 1 Pet. 4. 14. p. 17Holineſs hath ſuch a ſelf-evidencing excellency, that the conſciences of carnal men do often, whether they will or no, give their teſtimony to it. Who is there almoſt, whoſe luſt hath transformed into ſo very a Brute, but many times, even when his tongue is reproaching it, his Conſcience gives his Tongue the lye? Who is there, whoſe Luſt hath ſo totally put out his Light, that doth not, in his ſerious Judgment, conclude, That a gracious, humble, meek, merciful, ſober heavenly life, is really more excellent (though not ſo ſutable to his brutiſh appetite) than lewdneſs and ſenſuality? There is ſuch a beauty and Majeſty in holineſs that doth command an acknowledgment of it, from all ſorts of knowing men.

3. It is the way of God, not only the Way wherein the Lord hath commanded them to walk but wherein the Lord appears to them, wherein they have the Viſion and Fruition of God; and therefore a godly life is often expreſſed by walking with God, by living in followſhip or communion, or acquaintance with God, Pſal. 16. 8. I have, ſet the Lord alwayes before me, Pſal. 17. 15. I will behold thy face in Righteouſneſs. Enoch walked with God, Noah walked with God; Good company will make any way pleaſant, how craggy or dirty ſoever our way may be under foot, it's pleaſant to ſee the Sun ſhine over us, Pſal. 50. 23. To him that ordereth his Converſation aright, will I ſhew the Salvation of God. The Lord meets his people in his Wayes, and cauſes all his goodneſs to paſs on before them, proclaiming his Name. The Lord gracious and merciful, ſlow to anger, and of great kindneſs. This Viſion of God makes all the labours and difficulties of this way ſweet & pleaſant to them; certainly this is a bleſſed way, for God is in it. Where is bleſſedneſs to be had but in God? how is bleſſedneſs p. 18to be had in God, but in beholding and enjoying of him? wherein ſtands the bleſſedneſs of Heaven, but in the Viſion and Fruition of God? Chriſtians, let all the ungodly world ſay all they can, to diſgrace and diſparage the way of Righteouſneſs, as a wretched, diſconſolate, and contemptible way; yet till they can confute your ſenſes, and make you not to believe what you taſte and ſee, be not diſcouraged, neither let them delude you into any better opinion of their ways of ſin, from any pleaſure, credit, eaſe, or gain, that is in them; God is in the way of Righteouſneſs, and there alone to be found and enjoyed, and therefore this is the moſt bleſſed and excellent way.

4. It is the way of the Kingdome; the proper excellency of the means ſtands in this, That it will certainly bring about its end; that's our beſt way that will bring us ſafely home. This way is called the way of life, Pſal. 16. 11. Thou wilt ſhew me the path of life. 2 Pet. 1. 5, 11. Add to your faith vertue, to vertue knowledge, to knowledge temperance, patience, godlineſs, &c. For ſo an entrance ſhall be miniſtred unto you abundantly into the everlaſting Kingdom: If there were no other excellency of this way, yet this is enough to commend it, and exalt it above all other ways, that it's the way to Heaven. If the way of Holineſs and Righteouſneſs, were in all other reſpects, as deſpicable and uncomfortable a way as the world imagine it; If Godlineſs were in it ſelf as great a burden and bondage, as carnal men account it; If all the reproaches, and ſlanders, and calumnies, and lying reports, that ungodly men caſt upon the way of the Lord, were true; yet this, that it's the way to everlaſting bleſſedneſs, would anſwer all that is ſpoken againſt it. If you were to go to London upon a p. 19buſineſs, wherein your life and all that ever you had were concerned, you would not ſtand reaſoning thus; Is not the way to York a better and more pleaſant way? Whatever the way to London be, how long, or how dirty, or how dangerous, or how hard to finde ſoever it be, yet your life & eſtate depending on your going thither, leaving all other wayes & diſputes about them, you would take the way that leads thither. The way of the Lord, whatever you have to ſay againſt it, to diſcourage or make you unwilling to travel it, yet 'tis the only way you have to ſave your ſouls, the only way to eternal bleſſedneſs; when you have made all your objections, and all your excuſes, you muſt take up this holy courſe of life, or you can never come into the Kingdom of God. The way of carnal Jollity and Merriment is as you think a more pleaſant and delightful way: But is this your way to Heaven? The way of covetouſneſs and worldlineſs, you count a more gainful and profitable way; but is this the way of life? The way of ſloth fulneſs and idleneſs, is you think an eaſie way; but is this the way of the Kingdom? The ſtrict and ſevere way of Holineſs, hath little carnal delight, eaſe and worldly profit in it; but is not this the way to everlaſting life? Heb. 12. 14. Follow peace with all men, and holineſs, without which no man ſhall ſee God. Now if all this be ſo, (ſearch ſinners, ſearch and conſider if it be not ſo, conſult the Scriptures, conſult your Reaſons and Conſciences, and ſee if you find them not all bearing witneſs to this Truth) and if theſe things be ſo, as hath been ſaid, then come all ye fooliſh, and vain-hearted perſons, and judge of the unreaſonableneſs of theſe ſcoffing demands of the looſer ſort to the people of God, who in ſcorn and deriſion will be often p. 20asking of them, why muſt you be ſo nice? Why ſo preciſe? Why ſo ſtrict, and making ſo much ado about every ſmall matter…? Why cannot you be content to do as others, and take the ſame liberty as others? Why, 'tis all one as if they ſhould demand of them. Why will you keep your way, the way of Life? Why will you be ſaved? Why can't you be content to be damned as well as others? Is there not a great deal of wiſdom and reaſon in ſuch queſtionings and ſcoffing demands? If you ſtood by a dangerous mighty Bogue, through which there was one narrow tract of firm ground, and ſhould ſee a company of poor Creatures even ſunk, and almoſt ſwallowed up, and choak'd in the mud and mire, on the one hand and the other, and yet ſhould you ſee them laughing, and mocking, and jeering at thoſe who keep the narrow tract of firm ground, that would bring them ſafely over; Would you not ſay, they were all mad or bewitched? This is the caſe of fooliſh Worldlings, they are ſunk in the Mud, they are even ſwallowed up and choaked with their luſts, and ready to periſh, and yet they fall a laughing and deriding of them, who will keep the ſure way. Sinners, what do you mean? you are ſinking; you are ſinking; a few ſteps further and you will be ſwallowed up. Why will you not come back, and get into this ſafe way? Leave your ſcoffing at the Saints, and learn of them, leave your judging and cenſuring, and follow them in the ſame holy ſteps that they are going in, before you.

II. They are upright and exact in the way, they walk on in the ſtraight way, with a ſtaight foot, Pſal. 119. 1. Bleſſed are the undefiled in the way, or the perfect, or entire in the way, Pſal. 32. 1. I ſaid p. 21I will take heed to my wayes, that I offend not. It's ſaid of Caleb, Numb. 14. 24. That he followed the Lord fully. Luk. 1. 6. 2 Cor. 1. 12. This is our rejoycing the teſtimony of our Conſcience, that in all ſimplicity and godly ſincerity, we have had our converſation in the world, 1 Theſ. 2. 20. Ye are witneſſes, and God alſo, how holily, and justly, and blameleſly we behaved our ſelves among you. Obſerve it, they lived a holy, harmeleſſe, blameleſſe life, and that holineſſe which appeared upon them, was not a cheat, or juggle, to 'deceive the world, but was really what it appeared to be; and for this they appealed to a threefold witneſs. 1. A witneſs in their breaſts, the teſtimony of their own Conſciences; This is our rejoycing, the teſtimony of our Conſciences. 2. A witneſs in the world; Ye are witneſſes, your eyes have ſeen what our l…fe hath been; be but true witneſſes, and then be you witneſſes; ſpeak but what you have ſeen, and ſpeak the worſt (among you that believe) the world will be ready to ſay, you are too crafty to let us know what you do in ſecret, when you are amongſt your ſelves; I, but ſays he, let them that believe, ſpeak, thoſe that have been with us publickly and privately, what our converſation hath been; if it be ſaid, they are of your own party, and will not ſpeak all they know, then he appeals to a third witneſs, a Witneſs in Heaven, (and God alſo) he that ſeeth things, before whom are all our ways, he that ſeeth all things, ſeeth our integrity and blameleſſeneſs.

But here, that I be not miſtaken, I muſt diſtinguiſh betwixt their aims, or what they are preſſing and reaching towards, and their attainments, or what they have reached to. The aims of theſe cricumſpect Chriſtians in their whole courſe, are p. 22at perfection, Phil. 3. 14. I preſs towards the mark; they would keep their way without the leaſt wandring, they would not tread one ſtep awry, they would not ſpeak one word amiſs, they would not think one thought amiſs, they would not neglect any one duty, nor commit any one ſin, but would be what the Apoſtle would have them to be, Holy and harmleſs, the children of God without rebuke, in the midſt of a crooked generation: Theſe are their Aims, and as to their Attainments, though they fall ſhort of their deſires, they cannot do as they would, The good that I would, I do not: yet they do their beſt, they follow the Lord with the beſt of their underſtanding, ſerve the Lord with the beſt of their ſtrength, and when they have done their beſt, they mourn and grieve that 'tis no better.

That I may more diſtinctly open this exact and upright walking in the way of the Lord, which their hearts are ſet upon, I ſhall conſider it,

1. As it hath reſpect to the Commandment.

2. As it hath reſpect to Conſcience.

1. Their exact walking, as it hath reſpect to the Commandment, ſtands, 1. In having reſpect to every Commandment, to the whole Word of God, Pſal. 119. 6. Then ſhall I not be aſhamed, when I have reſpect to all thy Commandments, Mat. 28. 20. Teaching them to obſerve all things whatſoever I have Commanded you. The life of a Chriſtian is a buſie life, the Words of God finds us much work to do, we have work for every faculty and member; our underſtandings have their work, our wills, affections, conſciences, tongues, ears, eyes, hands, have all their particulars works aſſigned them; every grace hath its work, faith hath its work, love hath its work, patience hath its work; every luſt p. 23makes us work, to reſtrain, deny, watch, crucifie them; theſe are weights and clogs that will hang on, and will hinder us from all other works, if we let them alone; theſe are working againſt us continually, and apt to ſet us on work againſt our ſelves; a working miſchief and ruine to our ſouls, if they be not continually looked to, and kept under. We hav… work againſt us for every condition, our proſperity finds us much work, to keep our ſelves humble, heavenly, watchful, in an holy fear and jealouſie, leſt the contentments and pleaſures of this life, make an invaſion, and inrode upon our hearts, and ſpoyle us of our graces and comforts. Our afflictions find us work, to keep our ſpirits from ſinking and fainting, from murmuring, and envying at thoſe whoſe way doth proſper. We have all the ſet and ſolemn duties of Religion to attend upon, we have praying work, and hearing work, and Sacrament work, and reading work, and heart-ſearching work, and meditating work: We have work to be done for others, our neighbours and acquaintance, our friends and our enemies, our families, our ſervants, our children, we have not only work to do for them as men, but work to do for God with them, God hath work for us to do among our neighbours, God hath work for us to do in our families, and for our friends and enemies, inſtructing work, reproving work, praying work, works of mercy and charity, &c. we have a continual ſucceſſion of work, every day hath its buſineſſe: Chriſtians muſt have no ſleeping dayes, their very Sabbaths muſt be working dayes; we muſt be at work for our ſouls, even on thoſe dayes wherein we muſt do no bodily work. There remains a reſt for the People of God: p. 24ſuch a reſt, wherein they ſhall work no more, nor be weary any more, wherein all their work ſhall be to eat of the fruit of their doings, but on this ſide that reſt, there is no reſt, but we muſt be full of labour.

You ſee the Word hath provided much work for Chriſtians; now thoſe that are circumſpect and upright, and in the way will be through pac'd, and ſtick at nothing the Word requires, they … for any ſervice, ready for every good work, they will not pick and chooſe, they will not halt or baulk with God, but as the Apoſtle, Col. 4 10. Endeavour to ſtand compleat in all the Wills of God. Thoſe duties that have moſt pain in them, thoſe duties that have moſt hazard attending them, thoſe duties that have the greateſt contrariety to their natural temper and diſpoſitions; if they be duties, if the word ſayes; This muſt be done, this is that which the Lord requires, an upright heart will yield and ſtoop to them. Brethren if there be any one thing required in the whole Book of God that you cannot conſent to, but allow your ſelves in the ordinary neglect of concerning which you ſay with Naaman, The Lord ſpare me in this one thing, whatſoever elſe you do you can have no comfort that your hearts are upright.

2. In having reſpect to the moſt ſpirituall and inward part of the Commandment; the Commandment contains fugienda and facienda, ſins to be avoided, and duties to be performed; and both theſe are either outward or ſpiritual. 1. As there are outward ſins to be avoided, ſins of the mouth, ſins of the eyes, ears, hands, ſo there are inward ſins, ſpiritual wickedneſſes, evil thoughts. Jer. 4. 14. unclean luſts, Mat. 5. 28. inordinate affections, an evil conſcience, and the like: now ſincere Chriſtians have an eye to, and hold a ſtrict hand upon theſe p. 25ſpiritual wickedneſſes, … to have their conſciences purged, their hearts ſprinkled from an evil conſcience, their affections and luſts mortified, Gal. 5. 24, They that are Chriſts, have crucified the fleſh with the affections an luſts; their care is, not only that they be no drunkards, or ſwearers, nor lyars, nor railers, nor oppreſſors, nor of proud, froward, fretful, impatient carriages and behaviours; but they would not covet, they would not luſt, they would not be of proud, impatient, fretful, envious, unpeaceable hearts, they would not that an evil thought, not a vain thought ſhould lodge within them. 2. As there are outward duties to be performed, as praying, hearing, works of mercy, &c. ſo there are ſpiritual duties, purely ſpiritual, as the internal acting of faith, and love, and hope, and the fear of God, the ſouls chooſing of God, cleaving to God, rejoycing, delighting in God, meditating of him, &c. Exact Chriſtians have a ſpecial reſpect to thoſe ſpiritual duties, in the exerciſe whereof ſtands chiefly their living in a holy fellowſhip, communion, and acquaintance with God; and for outward duties, their care is to perform them ſpiritually, they pray with the mouth, and pray with the ſpirit; they praiſe the Lord with their lips, and offer up their hearts as a ſpiritual ſacrifice; they hear with their ears, and with their underſtanding alſo; they labour to bring their ſouls under the Word, to pour forth their ſouls in prayer, to draw forth their ſouls in their very alms, Iſa. 58. If thou draw forth thy ſoul to the hungry, Pſal. 69. 10. I chaſtened my ſoul with faſting. Oh Brethren, if this be to walk exactly, then how much looſeneſſe doth this …iſcover in us, looſeneſſe in our very Duties; p. 26men do not only … like Libertines, and ſwear like Libertines, aud neglect duties like Libertines, but perform duties like Libertines; thou that uſeſt to pray in thy Cloſet, or in thy Family, or in the Congregation, in an outward formal way, and doſt not pour out thy Soul in prayer, thou prayeſt like a Libertine; thou that faſteſt, and doth not chaſten thy Soul with fasting, thou faſteſt like a Libertine; thou that heareſt, and doſt not bring thy ſoul under the word, thou heareſt like a Libertine; this is looſe praying, and looſe hearing, looſe from the Rule, which requires the exerciſing of the inner man as well as the outward.

3. In obſerving the command to the utmoſt; and here I ſhall give a fourfold further deſcription of them.

1. They endeavour to get up their hearts to the higheſt pitch of affection, care, and activity: They would be the beſt Chriſtians, the moſt humble, the moſt mortified, the moſt patient, the moſt exemplary and active Chriſtians: not ſlothful in buſineſſe, but fervent in ſpirit, ſerving the Lord, Rom. 12. 11. 2 Cor. 7. Yea, what care; yea, without clearing of your ſelves; yea, what indignation; yea, what vehement deſire; yea, what zeal, &c. A ſincere Chriſtian would be a zealous Chriſtian, in his ſincerity ſtands the height of it. Zeal is not a diſtinct grace, but the height of every grace: Love in the height of it, Deſire in the height of it, Care and Reſolution to follow God in the height of it: A zealous Chriſtian exerciſes every grace, performs every Duty, and doth it with all his might; he is not willing to ſpare, or to favour himſelf, but will ſpend and be ſpent in the work of the Lord; the fleſh will p. 27be pleading for a little eaſe, for moderation, it will be ſolliciting the Sobl as Peter did Chriſt, Pitty thy ſelf, favour thy ſelf, thou wilt never hold out at this rate, thou wilt pull all the Country about thine ears if thou beeſt thus hot and forward, but the Soul returns the ſame anſwer as Chriſt did to him, Get thee behind me Satan, hold thy peace ſlothful heart, let me alone, for I will ſpeak for God while I have a tongue to ſpeak; while I have an heart, while I have an hand, while I have an eye, while I have a ſoul, while I have a being, I will follow on after the Lord, I will ſerve him, I will praiſe him, I will ſacrifice all I am, and have, to him, and then come on me what will.

2. They are ſtudying and ſeeking out opportunities for ſervice. Such Chriſtians are of ſtrict lives, but of large hearts; of ſtrict conſciences, but of large deſires and aims. Grace ſets limits to their conſciences, but none to their holy affections; they never do ſo much for God, but they are ſtudying how they may do more, Iſa. 32. 8. A liberal Man deviſeth liberal things; a merciful man deviſeth merciful things: a righteous man deviſeth righteous things, he doth not only exerciſe Liberality and Mercy; and work Righteouſneſs, when he hath an opportunity put into his hands; but he ſits down and conſiders what great things the Lord hath done for him, what marvellous loving kindneſſe the Lord hath ſhewed to him, and thereupon ſtudies and caſts about what greater things then yet he hath done he may do for the Name of God: as it is ſaid of the wicked, Proverbs 6. 14. He deviſeth miſchief continually: And Pſalm 64. 6. They ſearch out iniquity, they accompliſh a diligent ſearch; ſearch out for every p. 28opportunity to work wickedneſſe to ſatisfie their luſt: So Righteous men ſearch out, and make a diligent ſeach after opportunities to work Righteouſneſſe, 2 Sam. 9. 3. Is there not yet a man left of the houſe of Saul ſaith David) to whom I might ſhew the kindneſs of God? Is there not yet a poer Sool in diſtreſſe, to whom I might ſhew kindneſs for the Name of God? Is there not yet a poor Family in miſery, to whom I might ſhew mercy? Is there not yet a poor ſinner to whom I might give counſel? Is there not yet a poor Saint to whom I might adminiſter comfort for the ſake of my God? As it is ſaid of the Devil, He goeth up and down ſeeking whom he may devour; So may it be ſaid, of ſuch, they go up and down ſeeking whom they might, ſave and recover out of the ſnares of the Devil; other men, what good ſoever they do, it is as little as may be; their conſciences will not let them be quiet, but ſomething muſt be done, when they have done ſo much as will but keep conſcience quiet thy have done: A ſincere Chriſtian hath his love to ſatisfie, his deſires to ſatisfie, as well as his conſcience; he loves much, and it is not a little duty that will ſatisfie ſtrong love.

3. They ſhun occaſions and temptations to ſin; they would keep at as great a diſtance from ſin as poſſible, they are careful to keep far enough within their line, they dare not venture to their utmoſt border leſt they go beyond it ere they are aware: A wary Chriſtian, having obſerved what things have proved ſnares and temptations to him, and have drawn him aſide to iniquity formerly, will take heed how he comes nigh them again: If carnal ſociety hath cool'd and damp'd his heart and left a fleſhly ſavour upon his Spirit, he will take heed how p. 29he comes into ſuch company again: If going to his utmoſt liberty in the uſe of the Creatures, either Meat, Drink, or Apparel, hath inticed him beyond his bounds, he will be wary how he allows himſelf the like liberty, and will deny himſelf the freedom he might uſe, rather than again run himſelf upon danger; he is ſenſible of his weakneſſe to ſtand againſt a temptation, and thereupon is the more watchful that he run not into temptation; men that are bold to venture into temptation, to venture into evil company, to venture themſelves among frothy and vain perſons, eſpecially when they have proved what a ſnare ſuch have been, again and again to them, it is a ſign that they have little fear of ſin, care of their ſouls or conſciences, or regard to God, or godlineſſe: a circumſpect Chriſtian dares not venture ſo: prophane men wonder at them, why they will be no more free, nor familiar with them, not ſo much as to fit and be merry with them: They think it ſtrange (ſaith the Apoſtle) that you run not with them: Oh, the reaſon is, they are afraid of the hook, and therefore dare not meddle with the bait.

4. They abſtain from all appearance of evil, that is the command, 1 Theſſ. 5. 22. Abſtain from all appearance of evil; they would live, not only, ſine crimine, but ſine labo, not only without any fault, but without any flaw or ſcar upon them. Oportet Caeſaris uxorem abſque ſuſpitione vivere. To the end they may cut off all occaſion from them that ſeek occaſion againſt them, they would do not only things honeſt, but things of good report too; they enquire concerning what they are about to do, not only a Liceat, but a Deceat; not only whether it be lawful, but whether it be comely; there may p. 30be divers things that may be lawful in themſelves, which are yet unſeemly, may look with an evil face: All things are lawful, (ſaith the Apoſtle) but all things are not expedient. A circumſpect Chriſtian endeavours both to keep a good Conſcience, and to keep a good Name; he would keep a good Conſcience for his own ſake, and a good Name, as far as may be, for his Brethrens ſake; his deſire is both to hold up the power of Religion, and to keep up the credit of Religion; and therefore it is he herein exerciſes himſelf, both to keep a conſcience void of guile in the ſight of God, and a converſation void of offence in the ſight of men. The Servants of Chriſt ſee that there are many eyes upon them, that will eſpy the leaſt ſpot upon them, and therifore their care is, to keep themſelves unſp…tted of the World; to carry themſelves ſo, that if it be poſſible the World may have nothing to ſpot them withall; they are ſenſible how obnoxious they are to the ſevere and rigid cenſures of the World, and that all the reproaches that fall on them, fall on the Lord and his Goſpel: what an out-cry is there in the World againſt thoſe that fear God, as if they were bryars and thorns, the fire-brands of the World, and the troubles of Nations, that run the World upſide down, as if there were no Lions in the world but Chriſts Lambs, as if Chriſts Sheep were all Wolves; and therefore to prevent this, and to put to ſilence the ignorance and malice of evil men, they endeavour as much as may be to gain upon the hearts, and to get the good opinion of all men; to walk ſo, that they may not only profit, but pleaſe others, and render the Goſpel the more lovely with them; they would not only wrong no man, defraud no man, provoke p. 31no man, but they would diſpleaſe no man; give no many any occaſion of offence or diſtaſte at them and their way; Sinners, as much as the poor Saints, are cryed out againſt for troubleſom and unquiet, yet they are deſirous rather to pleaſe than provoke you; they would pleaſe all the world as far as they may without hurting themſelves or them: indeed they would not ſin againſt God to pleaſe men: they would not wound their conſciences to ſave their credits; they would not lye, nor diſſemble, nor flatter, nor connive at you, nor comply with you in ſin to gain your good will, but as far as they can, in order to your good, they are willing to become all things to all men; let them alone but to do their duty to God, to your and their own Souls; and if that do not diſpleaſe you, they are willing in all things to do their beſt that they may not offend you.

And thus have I given you the deſcription of theſe men by the exactneſſe of their walking according to the Scriptures, which ſtands in their endeavour, to have reſpect to every command, to the moſt inward and ſpiritual part of every Command, and to obſerve every command to the utmoſt; to this I ſhall add two things.

1. When they have done all that they can, after this care and circumſpection, they will acknowledg themſelves unprofitable Servants; they are thankful, and bleſſe God for helping them on in his way; but yet they are humble, they are ſo far from boaſting that they have done ſo much, that they are aſhamed that they have done no more: Whilſt they admire the Grace of God towards them, they abaſe and abhor themſelves in duſt and aſhes, 1 Cor. 15. 10. I laboured more abundantly than p. 32they all, yet not I, (no thanks to me) but to the Grace of God that was with me: Some comfortable difference there hath been (bleſſed be God) betwixt my Converſation, and the wayes of many others; but, who hath made me to differ from another? or what have I, that I have not received? and if I have received it, why ſhould I boaſt, as if … received it not? Something through the Grace of God hath been done, ſome ſervice hath been performed; but what's all this to what I might have done? what's all this I have done, to what I have left undone? How ſmall is my ſervice, if it be compared with my ſins? How few are my duties, if compared with my neglects? Wha's all I have done for God, to what I owe to the Lord, to that which he hath done for me who hath redeemed my life from death, and crowned me with loving kindneſſe? But oh! What's all I have done, to what God hath promiſed to do for me? What's my Work to my Reward? What's my Race to my Crown? Such humbling ſelf-abaſing thoughts as theſe do Chriſtians exerciſe themſelves in, to lay them low, even in the duſt before the Lord. The prophane World brand them for a proud Generation, who ſay to their Brethren, Stand aſide, I am holier than you. What more common in ſuc'h mouths, preciſe, but as proud as the Devil? It's true, and Chriſtians will freely acknowledge it, and take the ſhame of it upon them, that this peſtilent Evil, Pride, is a weed that is apt to ſpring up in the Richeſt Gardens; we can hardly be lifted up to an holy courſe, but we are apt to be puft up with a vain conceit, we can hardly do well, but we are apt to think too well of what we do, many a precious Chriſtian, p. 33hath groaned and travelled in pain, under the bondage of a ſelf-exalting heart; but yet he … bewailing it, and bemoaning himſelf for it; yea, …is very diſeaſe helps on to a cure, his pride is a means to humble him, his being lifted up above meaſure, is the very thorn in his fleſh that brings him low; he abhors himſelf the more, and abaſeth himſelf the lower, for that he hath exalted himſelf ſo high; and the conſtant deſire, and labour of his Soul is, to bring himſelf to, and hold himſelf in ſuch lowlineſs of heart and life, that whatever he be, o… hath done, the excellency of the power may apperr to be of God, and not of him.

2. Whatever they have done, they dare not truſt upon it, or be found in it; they dare not be found in their own righteouſneſs, but count all things, nothing ſo that they may win Chriſt and be found in him. They labour as zealouſly in the works of righteouſneſs, as they would have done, if this muſt have been their righteouſneſs, …n which they muſt have ſtood before the Lord; and yet they depend as ſingly upon Chriſt, and his righteouſneſſe, as if they had never done any thing.

Before I proceed any further, let us a little conſider, what it is of all this which hath been ſpoken of theſe men, wherein their folly lies; are they fools for making ſo wiſe a choice, for chooſing the better part; thoſe true riches, that enduring Subſtance, thoſe everlaſting Treaſures, which are laid up in another world; that they will not be cheated, nor be beguiled by the Devil of that better inheritance, by thoſe toyes and fooleries, the pleaſnres, honours, and other vanities of this preſent world? that is, are they fools that they are not p. 34brutes? Are they fools that they have taken the right way, to the obtaining and poſſeſſing that bleſſedneſs which they have choſen, that they do not content themſelves with idle wiſhings, and hopings for that Heaven, and promiſe to themſelves, they ſhall not fail of it, though they never take that courſe that leads to it? that is, are they fools, that they be men? and will hearken to their reaſons and underſtandings, which tell them, that the end cannot be attained without the means? Are they fools that they will be upright, that they will not lye, nor ſwear, nor curſe, nor drink, nor riot, nor defraud, nor oppreſs, but are willing to walk in all the commands of the Lord blameleſs? that is, are they fools, that they are honeſt men? Is this their folly, that they will not content themſelves with a formal outſide Religion, with outward Reformation, but will take care of the heart and inſide, as well as the outſide; will perform ſpiritual duties, purge themſelves from ſpiritual wickedneſs; will make ſure work, by laying the Axe to the root of that wickedneſs, which breaks forth in their lives, thoſe luſts that war in their members? that is, are they fools, that they are not Hypocrites? Is this their folly, that are ſo free, and forward, and zealous in that which is good? that is, are they fools, that they will love God ſo much? and fear God ſo much, and go on ſo far, and ſo faſt in obedience to him; their hearts, the vigour of their affections, and care, and labour, to the Divel and their luſts, and reſerve only ſome little for God and their Souls? An… they fools that they will be ſo wary, and watchful againſt ſin, and temptations to it, that they will keep themſelves ſo far out of danger as may be? p. 35that is, Is it their folly that they are not fools? Stand forth ye wiſe men of the World, that charge the Saints with folly; read over all the particulars of that true deſcription I have given you of them; and tell us in good earneſt, if you can, in which of the particulars their folly lies; is it that they are not brutes, that they are men, that they are honeſt men, that they are not hypocrites, or that they are not fools, that you account them ſuch? Men are fools that they are ſo preciſe; 'tis all one, as if you ſhould ſay, if they were wiſe, they would be brutes, knaves, and fools: Behold here the wiſdom of this World, Hath not God made the wiſdom of the World fooliſhneſs?

Thus we have ſeen, what this exact and upright walking is, as it reſpects the Commandment; Now ſhall we conſider it.

2. As it reſpects Conſcience; And thus I ſhall give this double deſcription of theſ… circumſpect Chriſtians.

1. They take great care of Conſcience.

2. They give good heed to Conſcience.

1. They take great care of Conſcience, and take great pains about their Conſcience. Their care they take is twofold:

2. About the informing and inſtructing Conſcience.

2. About the keeping Conſcience tender.

1. They take great care about the informing and inſtructing their Conſciences; Conſcience is to be made the inward guide of their way. As the word is to be their guide without them, ſo Conſcience is to be their inward guide. Their care therefore is, that it may not be a blind guide. Hence it is that they are ſo much in ſearching and ſtudying p. 36the Scriptures; they are much converſant in their Bibles, they are obſerved to be frequent in hearing Sermons, diligent in. Nothing, and Repeating what they hear; are often putting their doubts, and opening their difficult caſes, to thoſe that are able to reſolve them, and all this to get their Conſciences enlightned, and inſtructed in the will of God: Though there are many things that they are ignorant of, yet there is nothing that they are willingly ignorant of, their deſires and prayers to the Lord, are the ſame with the Pſalmiſts, Pſal. 119. 19. Hide not thy Commandments from me: and with Elihus in Job, What I know not, teach thou me.

2. They take great care to keep their conſciences tender. Tenderneſs of conſcience, is ſometimes taken for weakneſs of conſcience; a weak conſcience, is that which is both weak-ſighted, and is not able to diſcern between things that differ, but is very ſubject to miſtakes, it miſtakes good for evil, lawful for unlawful, and its alſo full of troubleſom and unreaſonable fears, and endleſs ſcruples, which, as the crudities abounding in a weak ſtomack, do make it keck and riſe, not only at that which is hurtful, but ſometimes at that which is wholeſom enough, it often fears, where no fear is; this tenderneſs their endeavours are to cure, and not to cheriſh. True tenderneſs of conſcience is the perfection of it; a truly tender conſcience is a ſound conſcience, which is quick of ſenſe, and preſently feels, and ſmarts, and is put to pain with any thing that is really an offence to it. A tender conſcience is as the eye, the leaſt duſt that's blown into it, will make it ſmart and this not from ſoreneſs, but wickedneſs of ſenſe. The dim-ſighted world look upon all tenderneſs p. 37as weakneſs, and count all ſuch, whoſe conſciences cannot down with any thing, as a company of ſickly, weakly, brain-ſick ſpirits; and all their Doubtings and Diſſatisfactions, to be humor and conceit, and peeviſhneſs, and cauſleſs fears; but this tenderneſs is ſo far from being the ſickneſs, that it is the health and ſoundneſs of the heart; it was the commendation, and not the reproach of King Joſiah. 2 King. 22. 19. That his heart was tender. Theſe temper circumſpect Chriſtians are very chary of keeping their hearts in; and therefore any thing that would brawn or harden them, they carefully ſhun; as the eye that cannot endure the duſt that falls into it, is quick at its ward, to keep off any thing that would be noxious to it; and this is the reaſon why Chriſtians can bear any thing rather than ſin, becauſe it's this alone that's hurtful to conſcience; they are hardy enough to bear afflictions, theſe are no prejudice to conſcience; it is not againſt their conſciences to ſuffer, but it is to ſin; affliction may perplex the thoughts, and too much diſquiet and diſtemper the paſſions, but will never trouble conſcience.

Object. Tender Conſciences! Who more stubborn, and peremptory, and obſtinate, and ſtiffe in their way thau theſe? Do you call this tenderneſs?

Sol. There is a threefold-ſtiffeneſs: Manifeſted.

1. In a refuſing to receive conviction, touching any thing wherein they are faulty, or in an error.

2. In a refuſing to revoke their errors, upon p. 38conviction that they are in a fault; let either of theſe be charged upon them, and let the charge be made good, and then call them ſtubborn, obſtinate, or what you will.

3. In a refuſing to act contrary to their conviction, to do that which Conſcience is not ſatisfied in; which, after their moſt free & fair debate, moſt candid enquiring into, and moſt impartial, weighing, all that is or can be ſaid for it, their conſcience ſtill tells them, they ſhould ſin in doing it: Hereupon, though all their Friends ſhould come and perſwade, and entice them; though all their Adverſaries ſhould fall a ſcoffing and reproaching them, a threatning & perſecuting them, yet ſtill they refuſe to yield. This ſtiffneſs is that ſtedfaſtneſs which the Lord requires in them, and is ſo far from being inconſiſtent with true tenderneſs, that it is their tenderneſs.

If an Idolater ſhould come and perſwade ſuch to worſhip an Idol; if he ſhould threaten them with the fiery furnace, with the Lions Den, and yet they will not; Is this their ſtubborneſs? Or, is it not their tenderneſs? If an Adulterer ſhould perſwade them to uncleanneſs; If a Libertine ſhould come and think to ſcoff them out of their ſtrict & holy courſe, or to tempt them but to ſome little indulgence to their fleſh, in ſome ſuch way as this; Why? What hurt is there in a little mirth? What great matter is it, to take a little liberty now and then? Why ſhould you think your ſelves wiſer than other men & yet they will not hearken? will you call this their obſtinacy, or their tenderneſs? Here be obſtinate creatures indeed: they will not be Idolaters, they will not be unclean, they will not be Libertines, they will not be liars, nor diſſemblers, they will by no means be perſwaded to rebel againſt God and Conſcience, and therefore p. 39they be obſtinate. Perſwade them to that which is good, convince them that they are in an error, and then try whether they will be obſtinate: tell them, Friends, you walk diſorderly, unchriſtianly; you are uucharitable, ccnſorious, contentious, proud, vain, and convince them of it, and ſee if they will not hearken to you, & thank you for your admonition.

Chriſtians, prove your ſelves to be conſcientious by your tenderneſs, however the World go about to blaſt and reproach you with your conſciences, and call your uprightneſs hypocriſie, your tenderneſs obſtinacy, yet part not with it ſo, but ſtill reſolve with Job, chap. 27. Till I dye, I will not remove my integrity from me. There is a double way wherein we may be ſaid to remove our integrity.

1. By departing from it.

2. By belying it.

1. By departing from our integrity, by turning aſide to iniquity, by being found falſe to God and conſcience, and by a liberty in ſinning, exchanging this truth & tenderneſs of heart for hardneſs & hypocriſie. Take heed you do not thus depart from your Integrity. Beloved, you live in a world wherein conſcience is like to coſt you dear; if you will own any ſuch thing as conſcience, or conſcientious walking, you are like to ſmart for it. Look to it that your conſcience be ſound, ſuch as is worth the ſuffering for; do not ſuffer for the name of conſcience; or conſciencious, but for the thing: look to it, that whatſoever you ſuffer for conſcience, you ſuffer nothing from conſcience; for your wronging, or abuſing, or violating of it; Sufferings for conſcience, for an upright conſcience, are precious; Sufferings from conſcience, from an evil and abuſed conſcience, will be bitter. Let all the world be againſt you rather than conſcience: whom p. 40the world ſmites for conſcience God will heal, whom the world judges God will juſtifie; but if our hearts condemn us, who ſhall plead for us, or comfort us? Carry your ſelves ſo, that conſcience may be your comforter; not your tormentor: There is no torment like the ſtings and revenges of an abuſed conſcience: Keep your conſciences tender, and they will neither hurt you, nor ſuffer you to be hurt by others; keep your integrity; and it will keep you. The Pſalmiſt prayes, Pſ. 25. 21. Let integrity and uprightneſs preſerve me. Let me not think to ſhift my ſelf of trouble, by ſheltering my ſelf under ſin; let me not go about to make my peace with my troubleſom adverſaries, by caſting in my lot with them; let me never think to be beholding to iniquity for my ſafety; let integrity preſerve me. Preſerve thou me in mine integrity, and let it preſerve me. Chriſtians, give the world leave to talk and do what they will, but when they have ſaid and done their worſt, keep you honeſt, and you ſhall keep you ſafe: Your conſciences will be your confidence, and your ſecurity; He that walketh uprightly ſhall walk ſure. Be not reproached out of your refuge, let not the world find you obſtinate againſt your duty, nor yet yielding to iniquity; be not ſtubborn, but yet be ſtedfaſt, yield to reproofs while you ſlight reproaches.

Let us be ſo gentle, flexible, eaſie to be entreated, ſo fearful to offend; ſo ready to pleaſe all men, in all things, which are not againſt conſcience, its peace & purity, that we may convince them, that in thoſe things wherein we fix and do not yield, it is becauſe we cannot, not becauſe we will not, and let us yet be ſo ſtedfaſt in thoſe things which would be a wound & defilement to conſcience; that we may let them ſee it is but a vain attempt for them to think to reproach p. 41or perſecute us out of our integrity; let us be ſincerely tender, not out of any ſickleneſs or weakneſs of conſcience, or from groundleſs ſcrupuloſity, much leſs from ſullenneſs or humor, but from a ſound mind and pure conſcience.

Let us be univerſally tender of every evil, not only of the greateſt and moſt ſcandalous, but of the ſmalleſt ſins, not only of open ſins, ſuch as come to the view of men, but of the moſt ſecret ſins, the moſt inward and ſpiritual wickedneſs, ſuch as need fear no reprover but▪ conſcience; let us be tender, not only of committing ſin, but of any omiſſions or neglects; not only of our neglects of duties, but our negligences in duties, and that deadneſs, formality, curſorineſs, coldneſs, hypocriſie, diſtractions which hence ariſe; of the neglects or negligent performances of our duty to God, of our duty to men, to our families, to our friends, to our enemies; our not pittying them, nor praying for them, nor wiſhing them well, not doing them good for their evil, & endeavouring by our ſoft, meek, inoffenſive and loving carriage towards them, to win and gain upon their hearts. Oh Brethren, we have much … blame our ſelves for, though evil men have little, or if they have more, they are ſo unhappy as not to hit upon the right, judging us & condemning us, not for our faults, but for the good that is found in us. But however, we have much to blame our ſelves for, the Lord help us, we have many haltings; and many failings. Oh it were well for us if our hearts had no more to ſay againſt us then men can ſay; what unevenneſs and inequality is there in our goings? what intermiſſions of our care and watchfulneſs? what ever our aims and deſires are, what an univerſal regard ſoever we have to the will of God, yet when we come to practice, in how p. 42many things do we go awry? It may be we dare not wholly neglect a duty, not a praying ſeaſon, not a hearing ſeaſon, but our hearts will preſently be upon us and ſmite us for it; but are we not often remiſs and negligent in our duties, and go out with it without any trouble? may be we take ſome care in the matters of our own ſouls, but what do we for our families, our friends and acquiſtance? may be we dare not conform to evil men, nor have fellowſhip with them in their evil wayes, but do we not co…nive at them? may be we do not render evil for evil, railing for railing, but do we good fo… evil, do we pitty them, pray for them, & labour▪ by all lawful means to gain upon their hearts? may be we dare not be unrighteous or unjuſt in our dealings; but are we not unmerciful, unpeaceable, unquiet? we dare not lye, nor ſwea…, or curſe, but are we ſo watchful. as we ſhould be againſt idle and vain talkings, frothy & unſavoury diſcourſes? may be we cannot ſuffer any rooted malice to abide in our hearts, but are there not many ſudden and furious fits of paſſion & anger breaking forth, much bitter & provoking language? are we not fretful and impatient, without e…er laying it much to heart? doth conſcience check us for, and make reſiſtance againſt every evil? Let us be univerſally tender, univerſally careful. Oh that our conſciences were but as tender as our luſts; our pride will not bear any thing that reflects upon our reputation, our covetouſneſs will not bear any thing that is an hindrance to our gains, our paſſions, will hardly bear the leaſt croſs or unpleaſing word; how touchy are we at every little thing that does offend us? Oh if conſcience were in every thing as tenderas luſt, what Chriſtians ſhould we be! but woe to us, whatever we ſhould be, how ſhort do we fall? how unequal are our goings? p. 43how unſteady are our tempers? ſometimes tender, ſometimes hard, ſometimes watchful, ſometimes heedleſs, in ſome things careful, in ſome things carel…ſs; how do we too much juſtifie the wicked, & harden them in their reproaches of us? Let us preſs on with ſo much earneſtneſs to this evenneſs & exactneſs in all our ways, that it may be ſeen, that however we have not yet attained; yet we are following after, though we have not reached to, yet we are reaching towards it; though through infirmity we fall into many iniquities, yet we allow not to our ſelves a liberty in any; ſuch a conſcience as this, ſuch a courſe as this will plead for its ſelf, againſt all the calumnies of the World.

2. By belying your integrity; that is the ſence in which Job ſpeaks in the fore-mentioned Scripture, I will not remove my integrity; that is, I will never belye my integrity: call you me an hypocrite, or what elſe you pleaſe, God forbid that I ſhould juſtifie you by belying my ſelf, & ſaying as you ſay. Brethren, do not out of any baſe fear, or to make your peace with ſinners, do not ſay of your tenderneſs, & watchful walking, this was my pride, or my hypocriſie, or my bumor, or ſelf-will, but ſtand upon your own uprightneſs, Till I dye I will hold faſt my righteouſneſs & will not let it go: mine heart ſhall not reproach me while I live, v. 6.

2. They give great heed to conſcience, they will hearken to, & follow conſcience, the voice of a well inſtructed conſcience is the voice of God, & to this voice they will hearken, without turning aſide in any thing, either to the right hand or the left. By turning aſide to the right hand, I mean the ſame which Solomon does, by being righteous overmuch, Eccleſ. 7. 16. Be not righteous overmuch: the impoſing upon ourſelves ſuch ſtrictneſs, and thoſe ſeverities which God hath p. 44not impoſed, the making thoſe things to be ſins, which God hath not made to be ſins, and hereby making the narrow way narrower than the Lord hath made it: and this may be done.

1. By putting Religion in ſuch things in which Cod hath put none, laying other bonds and burthens on our necks, then thoſe which the Holy Ghoſt hath laid on us: the abridging and cutting our ſelves ſhort of that Chriſtian liberty, which the Lord hath not only allowed, but commanded us to maintain and ſtand faſt in.

2. By putting more Religion in any thing then God hath put in it, by laying a greater weight and ſtreſs upon the leſſer and ſmaller things… of Religion than God hath layed on them. By the leſſer duties of Religion, I mean not any moral duties: the loweſt of theſe, the▪ loweſt duties of mercy, juſtice, charity, truth, &c. are to be reckoned among the weighty matters of the law, wherein we …annot erre by being too ſtrict▪ we cannot be too juſt, or too true, or too merciful, nor too zealous for truth, juſtice and mercy, Mat. 5. 19. He that breaketh the leaſt of theſe Commandments, and teacheth them ſo, ſhall be called the leaſt in the Kingdom …f Heaven: but by the leſſer things of Religion, I mean the circumſtantials of the worſhip of God, the outward forms of worſhip, the geſtures, &c. to be uſed in it. This is a being righteous overmuch, to put more in theſe circumſtantials then the Scripture hath put, to be ſo zealous for or againſt them, as if Religion ſtood or fell with them, 1 Cor: 7. 19. Circumciſion is nothing, and uncircumciſion is nothing, but the keeping the Commandments of God: ſome there were that did hotly contend for Circumciſion, and did put much of their Religion in that; others were▪ as hot againſt it, & this was much of p. 45their Religion, both theſe the Apoſtle checks, telling them that circumciſion is nothing, and uncircumciſion is nothing; theſe are not the things wherein Religion ſtands; keep the Commandment, fear God, walk before God in holineſs and righteouſneſs, let your zeal be ſpe… that way, but trouble not your ſelves ſo much about theſe leſſer matters. Yet two things muſt here be added

1. This is not ſo to be unde…ſtood, as if Chriſtians were to ſwallow all things of this nature without examining whether they be agreeable to the Word of God or not, a due regard muſt be had to the ſatisfying of Conſcience even in the ſmalleſt things; we may not yeild to practiſe any little things which are againſt our Conſciences, though we may not ſpend our zeal about them, as if Religion lived or died with them.

2. Even againſt theſe leſſer things there ought to be zeal expreſt, if they ſhould be like to prove deſtructive to the ſubſtantials of Religion, and hinder the main end which they pretend to promote; by this it …ppears what I mean by turning aſide to the right hand, or being righteous over-much.

By curning aſide to the left hand, I mean the ſame which Solomon there doth, by being wicked overmuch, Neither be thou wicked overmuch. This is not to be underſtood, as if there were any wickedneſs which is not too much, a little is too much, it checks and reſtrains all liberty to ſin, though in many things we ſin all, yet let not ſin get the head of thee, keep it under, keep it down as much as is poſſible, leaſt it grow to that height that it prove thy ſpeedy ruine; by turning aſide therefore to the left hand, underſtanding all declinings to licentiouſneſs; Either,

1. By making duties no duties, making ſins to be no ſins, and ſo making the way of life broader than Chriſt hath made it; and ſtretching out liberty beyond p. 46our line, as turning aſide to the right hand, ſtands in the infringing of our liberty, in impoſing ſuch burthens, which God hath not impoſed; ſo turning to the left hand, ſtands in taking up a liberty which God hath impoſed; making it no… matter of Conſcience to be ſtrict, not only in the Circumſtantials, but neither in the Subſtantials of Religion; ſo blinding Conſcience, and bribing it over to ſide with luſt, that it accounts it not a duty, to be ſo ſtrict and ſo preciſe in any thing, but that there may be a greater latitude allowed, and a remitting of our care and zeal, eſpecially in caſes of any hazard or danger, that our zeal and ſtrictneſs is like to coſt us.

2. Making bold with duties and ſins, neglecting known duties, running upon known ſins, making ſhipwrack of Conſcience to ſatisfie luſt; when though Cor-ſcience ſtands convinced, that holineſ…, in the ſtrictneſs of it, is our duty, and that licenciouſneſs, and living after the fleſh, is our ſin; yet we will indulge to our ſelves, our fleſhly liberty.

Now this is another Character of circumſpect Chriſtians, they will walk according to conſcience in all things, without turning aſide either way, either to the right hand, or the left; they are not willing to turn aſide to the right hand, either by putting Religion in thoſe things in which God hath put none, or by putting more of Religion in any thing, than God hath put in it; their zeal is for the ſubſtantials and weighty things of Religion; as for the circumſtantials, though they will not act in theſe contrary to Conſcience, yet they liſt not to be contentio…s a about them, nor cenſorious of thoſe, who agreeing in the main, to differ in theſe things from them.

p. 47But their great care is not to turn aſide to the left hand; they will not for fear of being too preciſe, grow profuſe and profane; but as the Apoſtle, Hebr. 13. 18. They have a good Conſcience, willing to live honeſtly in all things, endeavouring to deny all ungodlineſs and worldly luſts, and to live righteouſly, ſoberly, and godly in this preſent evil World, being holy and harmleſs, the children of God without rebuke in the midſt of a crooked generation.

III. From this way they will not be withdrawn, either by any hopes or advantages on the one hand, or, by any fears or dangers on the other; they have not taken up Religion on ſuch ſlight grounds, as to be either flattered, or frighted out of it. Chriſtians, at their firſt engaging in the way of the Lord, do ſit down and conſider, what it will coſt them to be Chriſt's Diſciples; they count all the charges, they caſt up all the damages that they can be ſubject to, before-hand; and fore-ſee, that there is enough in Ch…iſt to make amends for all, and to ſave them …armleſs at the laſt, whatever falls. They count upon tribulations, loſſes, reproaches, and the greateſt of temptations; and if they did not fore-ſee, that the gain of Godlineſs would countervail all the loſſes and inconveniencies it's like to be attended with, they would not have adventured on it; but ſeeing for a certainty they can be no looſers, hereupon they ſet up their ſtaffe, determining not to depart for ever. They take Chriſt and his wayes for better for worſe, for richer for poorer, in proſperity and affliction; they reſolve to ſtand or fall, to ſuffer and reign, to live and dye with him. They promiſe to him, as Ruth to Naomi, Ruth 1. 14. As the Lord liveth I will not leave thee; whither thou goeſt I will go, p. 48where thou lodgeſt I will lodge: They will take their Lot with Chriſt where ever it falls; Chriſt hath ſaid to them, I will never forſake you, Heb. 13. 15. and they have ſaid the like to him; he that hath not thus engaged, is no true Chriſtian; this abſolute reſolution to be ever the Lord's, never to forſake him, is of the eſſence of true converſion; he is no true Convert, that is content to follow Chriſt in fair weather only, as far and as long as he ſafely may; a ſincere Convert will follow Chriſt abſolutely and unalterably. Now, being thus engaged, whatever befalls them, it is no more than they looked for; they are called fools, and counted ſtubborn, and refractory, ſelf-will'd▪ ſelf-conceited; and they looked to be counted ſuch, and ſo it moves them not: they are ſet upon by flatteries, and tempted by outward proſperity; but it cannot prevail, Thy money periſh with thee, ſays Peter, Germana illa beſtia non curat pecuniam: 'Twas ſaid of Luther, Money will do nothing with them, Preferment will do nothing with them, Priſons, Baniſhment, Death it ſelf can do nothing with them; None of theſe things move me, neither …ount I my life dear unto me, ſo that I may finiſh my courſe with joy, Acts 20. 24.

And as they will not be drawn to a total Apoſtaſie from Chriſt, ſo neither will they be brought to allow themſelves in any little deviation, Pſal. 44. 17, 18. All this is come upon us, yet have we not forgotten thee, neither have we dealt falſly in thy Covenant, our heart is not turned back, neither have our ſteps declined thy way: in what caſe they were, you may ſee in the foregoing part of the Pſalm; Thou haſt caſt us off, thou makeſt us to turn our backs upon our Enemies,. and they that hate us, ſpoyle for p. 49themſelves; thou makeſt us a reproach to our neighbours, a ſcorn and deriſion to them that are round about us, &c. Though all this be come upon us, yet have we not, &c. Our hearts are not turned back: We do not repent of our choice; we do not wiſh our ſelves back amongſt the proſperous world; we think never the worſe of the Lord, or his way; we have as good a will to the Lord, high an eſteem of his waies, as ever we had before we were thus afflicted; there's not the leaſt abatement of our love and affection; If we were now to begin again, if we were now to chooſe whom we would ſerve, and know as much as we do now, we ſhould make the ſame choice; our heart runs out the ſame way, and in the fame ſtrength that ever it did; thoſe many waters that have run upon us, have neither quenched▪ no, not ſo much as cool'd our love; neither have our ſteps declined from thy way: We have neither been turn'd back in our affection, nor turn'd aſide in our practiſe; through the grace of God our hearts have been kept upright, and we have made ſtrait ſteps to our feet, Dan. 6. 10. We read, that when a Decree was made, That whoſoever ſhould ask any Petition for thirty days ſpace, either of God or man, ſave of the King, ſhould be caſt into the Lions Den; Yet Daniel would not forbear to pray to his God; When he knew that the Writing was ſigned, he went into his houſe, and his Windows being open in his Chamber, he kneeled upon his kneee Three times a day, and Prayed, &c. Carnal men would have been ready to have ſaid, What a preciſe Fool was this Daniel? What great matter was it, that he ſtood ſo much upon? it was not the committing a ſin that he was urged to, but only the forbearance of a Duty; he was not required to fall down before an Image, as the three Chrildren were, or to worſhip any falſe God; but to forbear, for a p. 50time, to pray to the true God: If it had been the worſhipping before an Image that had been required, ſome would have reaſon'd thus; Why, what great matter had that been, to bow in the houſe of Rimmon, to bow before an Image, or an Altar, this is not praying to them? There is a great difference betwixt worſhipping an Image, & worſhipping God before an Image; What is there in all this? But this, which Daniel ſtands upon, hath not ſo foul a face; twas only the forbearance of his duty to God, and that only for a time: Was this ſuch a crime to forbear praying for a few weeks, for the ſaving of his life? Or, if he would needs pray, he might have done it ſecretly, and kept his devotion to himſelf; Muſt he needs keep his hours, and open his windows too? Yea, he muſt do it, and he will do it: Daniel would not only continue his courſe of Prayer, but he would not give his Adverſaries occaſion to think, that he was afraid to pray; he held it his duty (being called out to a confeſſion of his Religion) to let his Adverſaries know, that he had not ſuch a ſlight and low eſteem of it, that he was afraid to truſt his God with his ſafety, whileſt he continued in the exerciſe of his duty. It's true, that in matters circumſtantial, ſuch, wherein there may be variation without prejudice to the ſubſtantials of Godlineſs, ſuch which are not againſt their conſciences, which they may ſubmit to without ſining againſt God; here they are not ſtiff, nor refractory, but for peace ſake, & in order to the gaining upon the hearts of others, they are willing, with the Apoſtle, 1 Cor. 9. 20. To become all things to all men, in ſuch things wherein they can ſatisfie themſelves, they are willing, as far as may be, to gratifie the minds of others.

But for the Subſtantials of Religion, the matters p. 51of Faith, the matters of Righteouſneſs and Holineſs, the worſhipping of God in Spirit and Truth, according to his own Ordinances and Inſtitutions, or any thing elſe of the ſame import with theſe; here they are reſolved, whatever come upon them, on become of them, not to relinq…iſh, or be drawn aſide from them, by any ſolicitations whatſoever; they muſt obey God, rather than men; they muſt follow God, though therein they forſake▪ and provoke all the world: In matters which God hath left to their liberty, they are willing to uſe their liberty, according as it may be behooveful for the Goſpel. In matters that concern their perſonal intereſt, as men, they liſt not, they ought not to be contentious; ſpare them but the liberty to keep a good conſcience, give them leave to fear God, and worſhip God; give th… leave to be holy and righteous, and to walk before the Lord in their integrity; and for any thing elſe, you may perſwade them to it with eaſe: But, if you entice them away from their God, or impoſe upon them, to the prejudice of a good conſcience, you were as good ſpare you labour, ſpeak no more to them in ſuch matters, they are at a point, God they will follow, a good Conſcience they will maintain whatever come on them, to the end of their days.

Thus I have given you a deſcription of the Scripture-Preciſians, which is ſummarily this; They are the ſame with ſincere Goly men, men fearing God, who are in…dly renewed after the Image of God, who are adventurers for another world; are gotten into the way of life, and are walking on carefully & heedfully in that way, who…e aim and endeavour is to live; not according to the wills & luſts of men, but according to the Word and Will of God; not according to honour and fancy, but according to conſcience. p. 52A people that will neither make the way to Heaven narrower than 'tis, by being ſcrupulous and nice, where God hath given them liberty; nor will make it broader than 'tis, by taking up looſer principles, or allowing themſelves in looſe Practices. A People that dare not adventu… their ſouls upon that eaſie, formal▪ careleſs, outward way of Religion, that the moſt do, but are willing to make ſure work, by walking to the exactneſs of their Rule, and living up to the height of their Principles; and who in this holy courſe, are ſtedfaſt & unmoveable, will neither be bribed off by the Flatteries, nor beaten off, by the Frowns of the world, but will retain their integrity, hold faſt their holy Profeſſion, and hold on in their holy courſe, and this to the death.

Concerning theſe men, I ſhall now prove, …nd make evident to the Conſciences of all impartial Petſons, in the ſecond place, That they are no fools, but truly Wiſe men.

In order hereto, I muſt firſt diſcover what's meant by Fools; A Fool is a man void of underſtanding (we are not now diſcourſing of natural Fools, but of thoſe that are ſuch upon a moral account) a man void of true wiſdom. Wiſdom is of Two ſorts:

1. Fleſhly Wiſdom, a Carnal Policy; which conſiſts in an underſtanding where the intereſt of the fleſhlies, & in the ordering & managing of our ſelves, and our affairs ſo, that we may adva… and ſecure this intereſt. By the intereſt of the fleſh, I mean, all thoſe things which pleaſe and g…atifie the fleſh, and wherewith the fleſhly …inds of men are moſt delighted, and place their content & happineſs in, as outward peace and quiet, outward eaſe & ſecurity, outward ple… & proſperity, outward credit and reputation; p. 53he that can order his affairs, and ſteer his courſe, ſo as will moſt advance, and beſt ſecure theſe his outward concernments, that which way ſoever the world go, he may live in peace, and quiet, & credit, and plenty, and pleaſure, this is a fleſhly wiſe man. Concerning this wiſdom, the queſtion is not, in this it will eaſily be granted, That the chilren of this world are wiſer in their generation, than the children of light, can make a better ſhift to live in the world, to keep themſelves whole in all changes and caſualties, the Apoſtle diſclaims this wiſdom, 1 Cor. 1. 12▪ we had our converſation in the world, not in fleſhly wiſdom, but in the Grace of God, and in ſimplicity and godly ſincerity.

2. Spiritual wiſdome, which conſiſts, 1. in the underſtanding, where our main intereſt lies, which is not in things temporal, meat, & drink, and cloaths, & money, and houſe▪ &. lands, and pleaſures, and honours; but in things Spiritual, in the love & favour of God, in a good Conſcience, in Righteouſneſs▪ Peace, and joy in the Holy Ghoſt; and in things eternal, in that Glory, Honour, and Immortality, which ſhall be given of God. 2. In ordering our ſelves and waies ſo, as to make the beſt proviſion for ſecuring of this our great & eternal intereſt, that whatever miſcarriages there may be in things of lower value and leaſt durance, that wherein our eternal happineſs ſtands, may be ſecured to us; this is called in Scripture, The wiſdome which is from above, wiſdome to Salvation; and this is the only true Wiſdome. God hath made and will make all fleſhly wiſdom appear to be folly; concerning this true Wiſdom, this Spiritual Wiſdom it is, that I ſhall now make good, That circumſpect preciſe Chriſtians are no fools, but the only wiſe men, and that from theſe Reaſons:

p. 541. God accounts them no fools.

2. They will not be counted fools at laſt, neither by God nor men.

3. The properties of wiſe men are found in them.

4. The Treaſures of Wiſdom are found with them.

Reaſ. 1. Cod counts them no fools; they are no fools upon a true account, whom the world counts fools, but they only are ſuch whom God counts fools; as the Apoſtle, 2 Cor. 10. Not he that commends himſelf is approved, but he whom the Lord commends; ſo not he that condemneth himſelf, or is condemned of men for folly or ſimplicity is diſapproved; but whom God condemneth. Beloved, whoſe judgment will, you take? will you ſtand to the judgment of God in this caſe? His judgement we have plain, Job. 28. 28. Ʋnto man he ſaid, the fear of the Lord, this is wiſdom; and to depart from evil, this is underſtanding, Pſ. 211. 10. The fear of the Lord is the beginning of wiſdo…; a good underſtanding have all they that do his Commandments. The [beginning] of wiſdom, that notes, either, 1. The entrance of Wiſdom; men never begin to be wiſe till they come to be godly. Look how long thou haſt lived a ſtranger from God, in a carnal unconverted ſtate, ſo long thou livedſt a fool; thou never cameſt near the theſhold of true wiſdom till thou learnedſt the fear of the Lord. When the repenting Prodigal came to his Father, he came to himſelf, his underſtanding returned to him; he was beſides himſelf before, but then he came to himſelf. 2. The p. 55top or height of Wiſdom; Caput ſapientiae, the word ſignifies a godly man, for t…ue wiſdom is the head, and not the tail; excellent wiſdom is found in him. In theſe, and multitud…s of other Scriptures, you have the judgment of God concerning theſe men. God is infinite in wiſdom, and knows all things and perſons what they are, and God is true, and all things, and perſons are certainly what he ſayes they are. Are you wiſer than he? Will you belieive your own conceits and apprehenſions before the word of the All-wiſe and true God? Either you muſt make ſinners fools, or God a lyar.

Reaſ. 2. They will be accounted no ſo…ls at laſt, neither by God nor men: They only are to be accounted fools now, that will be accounted ſuch at laſt; at preſent mens eyes are blinded, they cannot diſcern, betwixt light and darkneſs, betwixt wiſdom and folly, and ſo are ſubject to great miſtakes, but at laſt mens eyes ſhall be opened, this blind world ſhall then ſee, and look upon all the wayes and tranſactions of men here below, and all the various ſtates and conditions of the ſeveral ſorts of perſons to the world, with another eye than now they do. When the deſigns and wayes, and actions of men ſhall be brought to their iſſue, when all vizards ſhall be pulled off, and all faces and hearts ſhall be made bare and naked, and open, then every one will ſee who have behaved themſelves …iſely, and who have plaid the fool, 1 Cor. 3. 13. Every mans work ſhall be made manifeſt, and thereby every man ſhall be made manifeſt, the day ſhall declare them: If you ask, what day? I anſwer, …he laſt day, when p. 56every man ſhall have▪ finiſhed his work, the day of Judgment, which is both a day of tryal, when all ſhall be proved and examined what they are, and a day of recompence, when every man ſhall be rewarded according to his work. Let this now determine the queſtion; let thoſe perſons, who will be by both God and Men, by good men and evil men, accounted fools at that day, let them be accounted fools now, and let thoſe men be accounted wiſe now, whom God and all the world will acount ſuch in that day of tryal. Now the world are divided in their judgments, ſome think Chriſtians fools, others think them wiſe, but at laſt all the world ſhall be agreed, and of one minde, and thoſe that ſhall be judged fools then, by the common judgement of all, let them paſs for ſuch now. But you will ſay, what is this to the ſatisfying our preſent judgment? how can we tell now, who ſhall then be accounted wiſe or fools? I anſwer, beſides that the VVord is before you, which is the law by which that judgment muſt proceed, from which you may eaſily learn what Mens judgements ſhall be; beſides this, let every man appeal to his own conſcience. Here are two ſorts of perſons in the world, one ſort are ſuch as own God in the world, and follow God, and follow the Scripture, and▪ withdraw themſelves from the looſe and vain wayes of the wicked, ſpending much of their time in praying, and hearing, and meditating of God, exerciſing themſelves in holy watchfulneſs over their h…rts and all their wayes; labouring in all things; that both here and hereafter they may be accepted and approved of God. The other ſort live at their eaſe and their pleaſu…, minde their Farms, and Oxen, p. 57and bellies; hope they ſhall do well enough here-after, but do not much trouble themſelves, nor take any care or pains about it. Let every man ask his own heart… thus, Which of theſe two ſorts do I think in my conſcience will be found fools, and which wiſe in the day of Judgment? Beloved, will you ſpeak your conſciences in this thing? if it were put to your choice amongſt which of theſe two ſorts you would be found, and take your portion at laſt; what choice do you think you ſhould make, whether would you be found amongſt thoſe that ſpend their dayes in ignorance, or thoſe that ſeek after the knowledge of God? amonſt thoſe that labour and ſtrive to make ſure the love and favour of God, or amongſt thoſe that take no care about it, but leave it at uncertainties? Amongſt the vain or the ſerious, the diligent or the ſloathful, the heavenly minded or the earthly minded? Dare any of you ſay, let my ſoul ſtand amongſt the drunkards, and gluttons, and gallants, and good-fellows; among the covetous and proud, and looſe, and careleſs ones of the earth? Among the formaliſts, the mockers and ſcoffers at the pure wayes of the Lord: let my portion be with them, my place be with them; let my ſentence be according to their ſentence: If you dare not make this your choice or deſire, to be found amongſt ſuch at that day, you thereby may perceive what the verdict of your own conſcience is in this caſe; whatever you ſay of them now, your conſcience tells you, that theſe will be found the only fools in that day, and thoſe only wiſe, amongſt whom you would chooſe to ſtand.

p. 58Reaſ. 3. The properties of wiſe men are found in them.

I ſhall inſtance but in two.

1. They underſtand themſelves a right.

2. They build ſure.

1. They underſtand themſelves aright, for, 1. They underſtand wherein their intereſt lies; we ſay of a wiſe Man, the is a Man that underſtand… himſelf, that underſtands what he hath to do Chriſtians are men of underſtanding, they underſtand what that one thing is for which they live, in the purſuit and ſecurity whereof, if they proſper, they know they ſhall be happy, whatever elſe they miſcarry in, and upon their miſcarriage, wherein they know they are undone whatever elſe they proſper in; they know there is but one thing needful, and that that one thing is their eternal intereſt, the bleſſedneſs to come, the happineſs of the other world, the obtaining and enjoying of God; for the portion of their Souls; be thou mine, and I have what I look for, either in Heaven or Earth. Pſal. 73. 25. Whom have I in Heaven but thee? and in Earth there is none that I deſire in compariſon of thee. Pſal. 4. 6. There be many that ſay, who will ſhew us any good? Lord lift thou up the light of thy countenance upon us. Pſal. 27. 4. One thing have I deſired. Phil. 3. 13. This one thing I do. Chriſtians have but one thing wherein they are concerned, God is all they have to regard, this one thing they have in their eyes, they ſee before them where their happineſs lies; and they are able to ſay, Whom have I? or what have p. 59I but thee? This one thing is in their hearts; one thing have I deſired, That I may dwell in the Houſe of the Lord for ever; and this one thing is in their hand too, the work and the buſineſs they mind to carry o…. This one thing I do, forgetting that which is behind, and reaching forth to that which is before; I preſs to the mark, for the price of the …high calling of God in Chriſt Jeſus. Sinners, you that take your ſelves to be ſo wiſe, you are a company of poor miſtaken Creatures, miſtaken in your intereſt, you are in the world, you know not for what, you know not what you have to do here, you are thoſe men, upon whom God is ſaid, Pſal. 14. To look down from Heaven, to ſee if there were any among them that did underſtand and ſeek God. (That did underſtand) that is, that knew that their great buſineſs they had here to do, and their only happineſs which they had to ſeek, lay in God, and that thereupon applyed themſelves to the ſeeking of God; but behold, they were all out of the way, there were none amongſt them that underſtand this, that this was their great concernment, and thereupon they were all out of the way, quite off from that work that they were ſent hither about? it is no wonder you ſhoot ſo wide, when you miſtake your mark: it is no wonder you do you know not what, when you know not what you ſhould do: Is this the work you came into the World for, to Eat, and Drink, and Sleep, and Buy, and Sell, and Marry, and bring forth Children, and load your ſelves and them with burthens of thick Clay; to Sport, and Play, and Riot, and Laugh, and ſpend your dayes in meer Vanity and Foolery; are there no higher things than theſe, which God hath ſet before you, and p. 59more worthy your choice and labour? Have you no Souls to mind that are of an immortal being? and are there not laſting Riches, abiding Pleaſures, an enduring ſubſtance that may be had, that muſt be had for theſe ſouls of yours t… …ive upon, or elſe they will be eternally miſerab…? and do you no… underſtand that your ſouls are of more value than your periſhing Carkaſſes; and that the making proviſion for your ſouls, is of far higher conſequence than the pampering of your bodies? Will the loſs of your ſouls be recompenced by all your bodily pleaſures and plenty? VVill not the ſaving your ſouls, ballance and make amends for any loſſes, croſſes, miſcarriages in your fleſhly intereſt? If you do not underſtand this, yet do not judge them fools that do.

2. They underſtand their way, Prov. 14. 8. The wiſdom of the prudent, is to underſtand his way. The wiſdom of a Merchant lies, not only in his skill, to chooſe and deal in the right and richeſt commodities, which will bring in the greateſt, and moſt certain gain; but in his underſtanding the myſtery of his Trade, whereby he may upon the beſt and ſureſt terms, procure theſe commodities, to know the beſt way of dealing and traffiquing for them: Chriſtians, by their being acquainted with the Scriptures, and having been trained up in the School of Chriſt, are come to underſtand their Trade, the myſtery of godlineſs; they have not only learn'd to prize the ſalvation of God, and the glory and bleſſedneſs of the world to come, but are well acquainted with the way that leads to it: Carnal men are ignorant of the way, though they underſtand in general, that Religion is the way to ſalvation, yet poor miſerable creatures, they miſtake their p. 60Religion; any little ſmatterings of the knowledge of God, with ſome profeſſion of Faith and Repentance, eſpecially if it be joyned with ſome little outward devotion, now and then calling upon God for mercy; this they count Religion enough to bring them to Heaven, and any thing that's more than this, they think it more than needs; theſe are the fools indeed, if we may believe the Scripture, Jer. 5. 4. Surely they are p…or, they are fooliſh, they know not the way of the Lord. Sinners are wiſe enough in their own wayes; the way of ſin they know, the way of lying, and oppreſſion, and unrighteouſneſs, the way to health, and honour, and temporal preferments, they ſufficiently know, they have ſtudied and travelled theſe ways, and are well acquainted with them; but all this while they are fooliſh Children, ſurely they are fooliſh, they know not the way of the Lord. Chriſtians are wiſe, and herein their wiſdom ſtands, they know the way of the Lord; they have a light without them, ſhewing to them this good way; they have a voice behind them telling them, this is the way, walk in it; they have made it their buſineſs, to enquire and ſtudy, and travel this way; ſurely theſe are wiſe, they know the way of the Lord, they know their way to heaven; if they know not the way to be rich in this world, yet they know the way to be rich towards God; if they know not how to live honourably in the World, yet they know how to live honeſtly; if they know not how to pleaſe men, yet they know how to pleaſe God; if they cannot keep a fair correſpondence with the World, yet they know how to keep a good conſcience in the World; if they know not how to eſcape Trouble and Affliction, they know how to ſuffer it; if they p. 62know not how to eſcape the wrath of men, yet they know how to eſcape the wrath to come; if this be wiſdom, to be skilled in the matters of Religion and Righteouſneſs, in the matters of faith and a good conſcience, to have found out the way of life, by which, to eſcape from hell beneath, then theſe godly men, are wiſe men; ſurely they are wiſe, they know the way of the Lord.

Object. But you will ſay, Why may not we be in the right way as well as they? Why may not our way of Religion be as good a way, and as wiſe a way, and as ſafe a way as theirs?

Sol. Will you make uſe of your Reaſons? if you will, you ſhall anſwer this Objection your ſelves; their Religion and yours, are not two wayes of Religion, but as to the principles of it, are but one and the ſame; the difference betwixt you and them, is this, you take up a little part of that Religion which you both profeſs, and you will have but a little to do with that little of Religion which you do take up; you little mind or ſtudy, or are exerciſed in that which you count your Religion; theſe preciſe ones, take up the whole of Religion, and they give themſelves wholly to the ſtudy and practice of it; they make it their buſineſs to ſearch the Scripture, that they may underſtand the will and way of the Lord, and to govern their hearts, and order their lives in all things according to it; So that now, if you will anſwer two eaſie queſtions, you ſhall thereby, be able your ſelves to anſwer the Objection; the firſt queſtion is, Who are moſt like to be in the right? either theſe who endeavour to practiſe all that they profeſs, or thoſe, who though they profeſs the truth, do practiſe ſcarce any thing of it; but a ſmall part of p. 63it, and that the lower, and leſs conſiderable part of it, the bare outſide of it: This is no hard queſtion, I hope you'l acknowledge to be reſolved; and the ſecond queſtion ſhall be as eaſie; Who is like to be in the right, the diligent Chriſtian, that makes it his buſineſs to ſtudy his Religion, or the careleſs Chriſtian, that ſeldom ſpends a ſerious thought about it? Anſwer but theſe two queſtions, and then your ſelves will be able to give a reaſon, why it's more like they ſhould be in the right than you. Brethren, ſhew your ſelves men, here are a company of poor creatures of you, who have ſpent your time in ignorance and idleneſs, as to the matters of God and your ſouls, who little meddle with that of Religion, which your ſelves ſay you muſt do if you will be ſaved; you ſay you muſt believe, you muſt repent of your ſins, you muſt pray to God for forgiveneſs, and yet what great ſtrangers are many of you from theſe things? it may be if you conſider it, you have often gon whole daies and weeks together, and have ſcarcely ever prayed, no not ſo much as after your own faſhion, nor ſcarce had any thoughts of Repentance, or asking God forgiveneſſe; you eat, and drink, and go forth, and come in, and lie down, and …iſe up, and never ſo much as look up to God for his mercy and bleſſings; theſe others in the mean while, make praying, and reading, and hearing, and minding God and their Souls, and eternal ſtate, their daily ſtudy and buſineſſe; now, what an unreaſonable thing is it to imagin, that thoſe who ſo little meddle with any Religion, or any thing of Religion, ſhould be as like to underſtand it, as thoſe that make it their daily work. Oh beloved, how can you be confident you are in the right, when you p. 64never ſeriouſly enquire, whether you be or no: and how can you think you have any wiſdom in you, when you truſt a matter of ſuch weight and importance upon a meer preſumption; you are ſtrongly conceited that you are as wiſe as others, and in as good a caſe, and in as good a way, an… upon this conceit you venture your ſouls. Friends you are a ſad wonder to me, and I do ſo much wonder, that men ſhould think, that careleſneſs is as good as diligence; licentiouſneſs, as good a… ſtrictneſs; that, that looſe, and blind, and eaſi… way which men take up, is as good, and as ſure… nay, a better, and more certain way of life, tha… the ſtrict and induſtrious way of the diſpiſe… Saints; that I very much wonder, how men tha… believe, and know any thing of the Scriptures, can make themſeves to think, that, that ſottiſh, dull, lifeleſſe way, which they ſatisfie themſelves in, can give any of them the leaſt hopes of ſalvation.

2. They build ſure, ſo that whoſoever or whatſoever falls, they ſtand ſure for ever. They are thoſe wiſe bullders of whom Chriſt ſpeaks, Mat. 7. 24. Whoſoever heareth theſe ſayings of mine, and doth them, I will liken him to a wiſe man, which built his houſe upon a Rock, and the rain deſcended, and the floods come, and the winds blew, and beat upon that houſe, and it fell not. Pſal. 26. 12. My food ſtandeth in an even place. All other perſons and parties ſtand upon ſlippery places, and have but an uncertain ſtanding. When they are in the height of all their glory and confidence, they are often gon in a moment. A Chriſtian ſtands ſure; which way ever the wheel of Providence moves, it moves in favour of the upright; he is ſtill uppermoſt, p. 65when he is undermoſt; he hath the better, when he hath the worſt; all the viciſſitudes and returns of Proſperity and affliction, do make no change upon him as to the main; he is as happy under all his outward loſſes, as in his greateſt gains; he's as honourable under the greateſt contempt that's poured out upon him, as under the higheſt humane applauſe: he's as ſafe in the greateſt dangers, as when there is no danger appearing; he's built upon that Rock, whence the greateſt winds and waves can never beat him down: he's built upon the foundation of the Prophets and Apoſtles, Epheſ. 2. 20. He hath Religion, Righteouſneſs, Innocency, yea, the Truth and Strength of the Almighty God to uphold him: if ever a Chriſtian falls, Chriſt muſt fall with him; if ever a Chriſtian falls, the Scripture muſt fall with him: That Word, concerning which Chriſt hath ſaid, Matth. 24. 35. Heaven and Earth ſhall paſs away, but my Word ſhall not paſs away. He ſhall never be diſappointed of his hopes, unleſs faithfulneſs can diſappoint: he ſhall never be deceived, till Truth becomes a lye: he ſhall never wholly be overcome, unleſs Almightineſs become weakneſs. The carnal world built all their hopes and comforts on the ſand, on the wiſdom of the fleſh, on the riches, ſtrength, and multitude of their partakers, on the ſucceſſes of their carnal counſels: they bottom their very ſouls upon meer facies, and preſumptions, upon that wood, hay, and ſtubbble, the Doctrines, Inventions, and Traditions of men; nay they have their foundation in the dirt and mire, they ſtrengthen themſelves in their wickedneſs. If iniquity be able to ſupport them, if Unrighteouſneſs be able to exalt them, if Unrighteouſneſs can p. 66ſecure them, they have ſomething to lean upon; but if Righteouſneſs be it that muſt carry it, if a good conſcience, ſimplicity and godly ſincerity; if the favour and faithfulneſs of God, an intereſt in Chriſt, be the only ſure refuge, then where are the generation of the ungodly? When they are in the height of all their glory, 'tis but one turn of the wheel, and they are thrown off their legs, their hopes and their joys vaniſh, and all their thoughts periſh. If God and Chriſt, and Scriptures, and Conſcience be of any Conſiſtency, Chriſtians have enough. If unrighteouſneſs and wickedneſs ſhould carry it in this world, never ſo clearly and conſtantly; yet if righteouſneſs and holineſs will but carry it in the world to come, Chriſtians are ſafe enough. Carnal men, who build their hopes on this earth, when the earth is ſhaken, their hopes are ſhaken, their hearts are ſhaken, and they are even at their wits ends. But ſaith the Pſalmiſt, Pſal. 112. 7, 8. The heart of the righteous ſhall be eſtabliſhed, he ſhall not be afraid of any evil tydings; his heart is fixed, truſting in the Lord, Pſal. 46. 2, 3. Therefore we will not fear, though the earth be removed, and the mountains be carried into the Sea, though the waters thereof roar and be troubled, though the mountains ſhake with the ſwelling thereof. Though all the earth ſhould be in an uproar, though the whole world ſhould be turned topſie turvy, yet we will not fear, though the mountains ſhake, yet our hearts ſhall not ſhake. Are they not wiſe men, that are gotten into ſuch a caſe?

Reaf. 4. The treaſures of wiſdom are found with them. You will yet, it may be, be ready to ſay, What have they gotten by their Wiſdom? Where is the Income and Revenue, that all their p. 67wiſdom hath brought them in? If you were to give us an account of their loſings, you might eaſily bring in a long Bill; ſome of them have had ſo little wit, as to loſe all they have; but, will you take your Bill, and write down their gains? Why, if you will hearken to me a while, I will ſhew you what they have gained: They have gotten great treaſure; as poor as any of them ſeem to be, they are the richeſt men in the world. Particularly.

1. They have gotten the Pearl, Chriſt is theirs, they are thoſe Merchants, Mat. 13. which have …ought goodly Pearls, and they have found the Pearl of greateſt price, Cant. 2. 6. My beloved is mine, that Corner ſtone which is laid in Sion, which is a precious ſtone, 1 Pet. 1. he is theirs, that Pearl which is the price of Souls, the Ranſom that was paid for them, which is the food of Souls, their bread and water, th… living bread, the water of life, of which who ſo eateth and drinketh, ſhall live for ever: He is theirs, God hath given them him whom they have ſought, Iſa. 9. 6. To us a Child is born, to us a Son is given: He is become their own, and they call him their own. (My Lord and my God) ſaid Thomas. My Saviour, ſaid Mary. This is the richeſt of treaſures, that comprehends all treaſures in it; this will ſupply all their neceſſities, make up all their loſſes; they want nothing that have Chriſt to be theirs. Other men have riches, and I have none (ſaith the Saint) I, but Chriſt is mine: Other men have Friends in the world, and I have none, Oh! but I have Chriſt to be my friend: Other men live at eaſe, in their pleaſures, but it is not ſo with me, but Chriſt is mine, and I find reſt and pleaſure enough in him. When I look upon the pomp, and the glory, and p. 68gallantry of the World, I muſt ſay, Theſe are none of mine; when I look upon the rich fields, the pleaſant Vallies, the fruitful Hills, the Oxen and the Sheep, the Gold and the Silver of the Earth, I muſt ſay, Theſe are none of mine; but yet the Pearl is mine, and that is all things to me.

2. They have gotten the Whtie Stone, the ſtone of abſolution, R…. 2. 7. I will give him the White Stone, which is a Token of abſolution: It was a cuſtom among the Heathens, to abſolve Perſons by giving them a White Stone, and to condemn by giving a black Stone. Rom. 5. 10. We have received the Atonement; God is reconciled, our ſins are forgiven, our Souls are abſolved from thoſe black Bills of Inditement which were laid in againſt us; we have received the Signal of this Atonement, the holy Dove, …he Spirit of the Lord in our hearts; and the ſence of this Atonement hence ariſing, the peace of God poſſeſſeth our hearts; we taſte and ſee what it is to be at peace with God, in thoſe ſmiles from his face, in thoſe dawnings of the light of his countenance, and the ſhedding abroad his Love in our hearts. Sinners, whilſt you carry with you every one his black ſtone, his ſentence of condemnation, the earneſt of eternal vengeance, theſe have their white ſtones, the marks of their abſolution, and the earneſts of their eternal bleſſedneſs. When ye look on their naked backs, their hungry bellies, the cold lodgings, that are the lot of many of them, you will ſay, ſurely theſe are a poor and fooliſh People; but ſee that precious ſtone they carry with them wherever they are, there you may behold their Riches and wiſdom, when you conſider your own p. 69fulneſs and braveries, your dainties and delicates, your ornaments and jewels, your poſſeſſions and honours, you are tranſported with pride and jollity, and have almoſt forgot that you are men; but what ſignifies that black ſtone in thy breaſt, that guilt thou carrieſt in thy Conſcience? Conſider Sinners, what is it to have God your enemy, wrath your portion, the curſe cleaving to your poſſeſſions, your ſentence of death written in your hearts, and upon your conſciences, and then you will think thoſe men have gotten ſomething, that have gotten their abſolution from all this.

3. The white Robe, or the Sanctification. Holineſſe is not only impoſed on Chriſtians as their duty, but beſtowed on them as their priviledge: Therefore the Lord promiſes to his people as their encouragement to ſuffer affliction, Heb. 12. 10. That thereby they ſhall be made partakers of his holineſs: This is the precious Treaſure of the Saints, Mat. 12. 35. A good man out of the good Treaſure of his heart bringeth forth good things: A good man, though he hath no treaſure … his houſe, nothing in his purſe, nothing in the field, yet he hath a good treaſure in his heart, a treaſure of wiſdom and knowledge, a treaſure of grace and holineſſe, a treaſure of faith and patience, and humility and mercy, and this is a rich treaſure. 'Tis the rich in faith, rich in grace and holineſſe, that is a rich man indeed; a heart full of grace is a better treaſure than a houſe full of gold; as much as ſtrong men glory in their ſtrength, as much as wiſe men glory in their wiſdom, as much as great men glory in their greatneſs, one grain of grace is more worth than all: As much as holineſs is p. 70diſpiſed and trampled upon by the men of this world, it is of greater value than mountains of gold and ſilver.

Holineſs is the health of the Soul, the ſoundneſſe of the Spirit, Health is a poor mans portion, look what ſickneſs is to the body, that is ſin to the Soul, the diſeaſe of it; ſinful ſouls are ſickly ſouls, and as it is with ſickly bodies, ſo it is with ſinful ſouls, they are neither fit fo… employments, nor …ap…ble of any conſiderable enjoyment: A ſick man can do little ſervice, and ca… take little comfort in any thing he hath; ſinfu… ſouls are good for nothing, and can take comfor… in nothing that is good: Holineſs is the health of our Souls, Sanctification is the reſtitution of the Soul, with all its faculties, to their rectitud… and ſoundneſs: By Holineſs the ſoul is, 1. Made fit for ſervice, and that is a great bleſſing: Wha… a miſery is it to be an uſeleſs unprofitable lump… good for nothing; to be ſerviceable, and that … ſuch high and noble ends, as the honouring the Name, the carrying on the Deſigns, the ſhewing… forth the Vertues of the E…nal God; what a… bleſſed thing is it? 2. The …oul by Holineſs i… made capable of enjoying the Lord, and all the gifts of God; What is the reaſon that Chriſtians, under a decay of grace, and overgrown with corruption, can take comfort in nothing? Tell them of the promiſes of the Goſpel, of the priviledges of the Goſpel, of the Joyes, and Hopes and Glory to come, they can take no pleaſure, they can find no ſweetneſs in it; Promiſes do not affect them, priviledges do not affect them, future hopes and expectations do not affect them: What is the reaſon of this? Oh! their ſouls are p. 71ſick, and cannot taſte, or reliſh any thing that is good: by how much more healthy men are, by ſo much more delight they can take in their buſineſs, by ſo much more comfort they can take in their friends, by ſo much the more pleaſure they can take in their meat and drink, or any thing elſe that they enjoy: And ſo it is with a healthy ſoul, by how much the more holineſs, by ſo much the more ſweetneſs: Duties are ſweet, Ordinances are ſweet, Promiſes are ſweet, the Society of the Saints is ſweet, the Meditations of God are ſweet: They can truly be ſaid to enjoy their friends, to enjoy the Promiſes and Ordinances, to enjoy their very Duties, to enjoy God in all they have or do, whoſe ſouls are in ſuch an holy healthful ſtate. This is another of the …reaſures of wiſdom which the Saints have gotten, they have gotten Holineſs.

4. The Adoption, Rom. 9. 4. Who are Iſraelites, whoſe is the Adoption. There is a twofold Iſraelite, an Iſraelite after the fleſh, ſuch were the natural children and poſterity of Abraham; and an Iſraelite after the Spirit, ſuch are all believers, the childre… …f the faith of Abraham; and according to this diſtinction of Iſraelites, there is a twofold Adoption, outward and viſible, which pertain to the natural ſeed; inward and inviſible, which is the peculiar priviledge of the ſpiritual Seed, all the children of the faith of Abraham. The Adoption comprehends in it, 1. The grace of Adoption, whereby the Lord hath given us the relation of Children, and a right to all thoſe priviledges and bleſſings that flow from that relation, Job. 1. 12. p. 72To as many as received him, to them gave he power to become the Sons of God. 2. The Spirit of Adoption, Gal. 4. 6. And becauſe you are Sons, God hath ſent forth the Spirit of his Son into your hearts, crying, Abba, Father: This Spirit is called the ſpirit of Adoption, not only becauſe it works in us the diſpoſition, and dutiful affections of Sons, but eſpecially becauſe it witneſſes our Sonſhip, Rom. 8. 15, 16. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father; the Spirit it ſelf beareth witneſs with our ſpirit; that we are the children of God: The Spirit evidences and witneſſes our Sonſhip, and thereby enables us to cry, Abba, Father, that is, to call God Father; Gives us the boldneſs and confidence of children, to come to him on all occaſions; to make … complaints to Him, to make known our wants, our fears, and our dangers to him; to make our requeſts to him, to depend on him for proviſion, for protection; to put in for a childs portion, for a ſhare in his riches; to lay claim to, and to lay hold upon the inheritance of Sons; to caſt our care upon him, and to quiet and comfort our ſelves in the ſufficiency of our Father. I have nothing, ſaith the child, but from hand to mouth, but my Father hath enough; … a bleſſed and glorious priviledge that Chriſtians have obtained, to be the ſons and daughters of the Lord Almighty, 1 Job. 3. 1. Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the Sons of God. Seemeth it a ſmall thing unto you, ſaid David, to be the Son in Law of a King? Why, what King was it? It was one that was none of the beſt, and yet he was a King, and that was a great thing, for ſuch a poor man as David was, to be Son in Law to a King: p. 73But what is it to be Sons and Heirs to the King of Glory? The Lord ſayes to all his Sons as the Father of the Prodigal ſaid to his eldeſt Son, Luke 15. 31. Son thou art ever with me, all that I have is thine: Son, Daughter, (ſaith the Lord) thou ſhalt be ever with me, all that I have in Heaven and Earth, all is thine, Mat. 5. Bleſſed are the Peace-makers: why ſo, they are the Children of God: Gods children are bleſſed Children, not one of them ſhall go without their Fathers bleſſing: The Lord hath not only, as Iſaac, a bleſſing for one of his Children, but as Jacob, he hath a bleſſing for every child? If thou be Gods child, God, even thy God will give thee his bleſſing;

5. The Kingdom, Mat. 5. Theirs is the Kingdom of Heaven. Luke 12. 32. Fear not little Flock, for it in your Fathers pleaſure to give you the Kingdom. To whom is the Kingdom given? To the little flock, not to the herds of Swine, the droves of wild Beaſts, the prophane multitudes of this Wilde and wicked World, but to the little Flock of Chriſt, thoſe few that he hath called out of the World, who follow him, theirs is the Kingdom: What Kingdom? Why, the Kingdom of Heaven, a Kingdom of Glory, a Kingdom of Righteouſneſs, a Kingdom of Peace, a Kingdom of joy and bleſſedneſs, the everlaſting Kingdom: And here we are fallen upon that heighth, and depth, and length, and breadth, which cannot be fathomed or meaſured; here is the wiſdom of Chriſtians, they have gotten the birth-right and the bleſſing, the Sonſhip and the inheritance, theirs is the Kingdom of Heaven; here is the faith and patience, and hope, and prayers, and ſufferings, and labours of the Saints, the riches of their faith, the fruit of their patience, p. 74the matter of their hope, the return of their prayers, the reward of their ſufferings, the end of their labours, the everlaſting Kingdom.

Now judge, upon all this which hath been ſaid, whom will ye account the wiſe men; ſhall thoſe be accounted wiſe, whom the world, or thoſe whom God accounts ſuch? Shall thoſe paſs for fools now, who will be found wiſe at laſt? Are thoſe the wiſe men, who never underſtood what they had to do here, and ſo never minded nor he…ded that neceſſary work for which they were ſent into the World? Are our Infants and Children, that mind nothing elſe but their play, and their meat, and their cloaths, are thoſe the wiſe ones of the World? Are they the Wiſe Builders, who have laid their foundation on the Sand? When the Winds, and the floods, and the waves have broken down, and blown away all that you have been Building: will You then boaſt of Your Wiſdom? You that count your ſelves ſuch Wiſe Men, and demand what the Saints have gotten, tell us, what you have gotten by all your Wiſdom? The Saints have ſomething to ſhew for themſelves, as Witneſſes of their prudence. Chriſt the hidden Manna, that living bread, that they have laid up for themſelves againſt a time of need, that peace which they have gotten to ſupport them in a time of trouble; theſe are ſome things to ſhew they have not fooliſhly loſt their time; every grace that they have gotten, every comfort that they have treaſured up, there is ſomething more to ſhew, every dead luſt pleads for them; Sampſon's dead Lyon was not a greater proof of his ſtrength, than Chriſtians dead luſts are of their Wiſdom; they have gotten the birth-right and the bleſſing, who was p. 75the wiſer of the two, Eſau that ſold the birth-right, and loſt the bleſſing, or Jacob that got both? they have gotten the Kingdom too, theirs is the Kingdom of heaven; whilſt others have been dividing the ſpoyles here below, ſcrambling for ſhadowes and fancies, ſharing the Dominions and Dignities, and Preferments, and Pleaſures of this world amongſt them; theſe have been laying up in ſtore for themſelves a good foundation againſt the time to come; doth this ſpeak them ſuch a fooliſh company as you would make them? Have they made ſuch a wiſe choice, and taken ſuch a wiſe courſe, and yet muſt they go for fools? Is this your ſerious and ſober judgment? Do you in earneſt think, that in that change which the Goſpel hath made upon them, they are changed for the worſe? that in the choice which they have made of God, rather than the world, of Chriſt, in ſtead of their luſts, of things eternal, before things temporal, that they have herein choſen to their loſs? Is this your thought, will you write down this as your judgment, and put your hand to it, and be content that this writing ſhould be produced at the laſt Judgment, as the Teſt by which you will be tryed, whether you are wiſe or fooliſh? Are you Chriſtians, and do you believe the Scriptures, and are you not yet aſhamed that any ſuch thoughts ſhould come into your hearts? Will you ſay, The Devil is the beſt Maſter, and he's a fool that will not be his ſervant, but Chriſt is an …ard Maſter, and none that's wiſe will venture after him? Will you ſay, that Moſes was a fool, in refuſing to be called the ſon of Pharoah's Daughter, chooſing rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin form ſeaſon, p. 76that the Apoſtles, and the Diſciples were fools, that Peter, and Paul, and John, and James were fools; with the reſt of thoſe holy Men and Women, who denied themſelves, took up their Croſs and followed Chriſt, and that the Scribes and Phariſees, and Publicans, and Harlots, and Drunkards, and Gluttons, that made a mock and a ſcorn of him and them, had more wit than they? Is not this the very thing you ſay in charging folly upon thoſe, whoſe aim and deſire is to walk in the ſame ſteps that thoſe primitive Chriſtians walked in before them? Is this your Chriſtianity? Is this your reaſon and Religion, and honeſty? ſpeak out your hearts in plain termes. No man would hearken to Chriſt, unleſs he were a fool: no man would be holy, unleſs he were a fool: no man would leave his luſts and his pleaſures, and his liberties, and his vanities, unleſs he had firſt loſt his wits: Or, at leaſt, no wiſe man would take up more of Chriſtianity, than the name, and the ſhell, and the ſhadow: none but a fool would make ſure work for his ſoul, would go through with Chriſt and Chriſtianity, would be an inward, hearty, reſolved, univerſal, ſincere Chriſtian. Would any wiſe man put it out of doubt, that Chriſt is his, put it out of doubt, that his ſoul is ſafe, that he's paſſed from death to life, and ſhall never come …to condemnation? What do your bruitiſh hearts and wayes ſpeak leſs, or rather than this? Sinners, is this all the wiſdom or honeſty you have, thus to ſpeak or think? If it be, Be it known unto you all, that theſe fooliſh Saints have more wit, than to count the reproaches of ſuch bruitiſh ſpirits, to be any diſparagement to them or their profeſſion, and therefore if you will, mock on, and go on, to admire p. 77your ſelves and the oaks which you have choſen, and the gardens which you have deſired, whilſt you deſpiſe theſe and their wayes; but however, whilſt they have this aſſurance, that God doth not count them what you call them, that [You] will not call them at laſt, what you call them now; you muſt give them leave (though they think never ſo meanly of themſelves) yet, ſtill to have the ſame high thoughts of their God, of their Goſpel▪ of that holy profeſſion and way that they have choſen.

Ʋſe 1. Let the ungodly World hence learn to have a better opinion of theſe men, and to forbear reproaching them; think with your ſelves upon what hath been ſaid: Theſe men may be wiſer than we are aware of, they may be honeſt men; we may be miſtaken, theſe may be the Iſrael of God, thoſe Nathaniels of whom Chriſt ſaith, Joh. 1. 47. Behold an Iſraelite indeed, in whom there is no guile; theſe may be the little Flock, on whom it is the Fathers pleaſure to beſtow the Kingdom; theſe may be thoſe lit…le ones, whom whoſoever offends, it were better that a milſtone were hanged about his neck and he were caſt into the midſt of the Sea: And what if they ſhould be ſo? In what caſe are you then, that have reproached and perſecuted them? but I muſt be bold to tell, there's no May be, in the matter. I queſtion not, but if you would impartially weigh what hath been ſpoken, and what ſhall yet farther be ſpoken, you will ſee, that if God hath any people in the world, theſe are they; and therefore my advice is, that you refrain from theſe men, and let them alone, leſt, if you do go on, you be ſound fighters againſt God.

Obj. But where be there any ſuch? There be ſome p. 78that make a fair ſhew, and make ſpecious pretences to the ſtrictneſs of Religion, but they are hypocrites and deceivers, and theſe are they that we only ſpeak againſt.

Sol. 1. Let this be granted, That ſuch men as have been deſcribed, (if) there be any ſuch, are truely wiſe men; that men of ſuch Principles, that men of this profeſſion (if) they really be what they profeſs, and live according to their principles, that theſe are men of wiſdom; do but grant that godlineſs is wiſdom, and the fear of the Lord is underſtanding: I would that I could bring you thus far, heartily to grant, that godlineſs hath an excellency in it, and that a life led according to thoſe Principles of godlineſs, which have been laid before you, is the moſt excellent life: Hence theſe two things will unavoidably follow, 1. That by how much more exactly and ſtrictly any perſons live according to the Principles of godlineſs, by ſo much the more have they attained to of true wiſdom: If Godlineſs be our wiſdome and excellency, then by how much the more preciſely godly any perſons are by ſo much the more wiſe and excellent; by how much the more preciſe a Chriſtian or godly man is, by ſo much the more he is a Chriſtian or a godly man; and therefore, let never any man be blam'd for that he is ſo much, but that he is no more preciſe. 2. By how much the more looſely any perſons live from the Rules of Religion, by how much the more liberty they take to walk after the fleſh, by ſo much the more fooliſh they are; and ſo you may without controverſie conclude, that whatever theſe preciſe people be, you that are Libertines (to be ſure) are fools.

2. Are there none ſuch? What, hath God no p. 79people in the world? hath the Devil gotten all? God hath a people ſomewhere, and a peculiar people, whom he hath choſen to ſalvation, whom he hath redeemed, and called, and juſtified, and ſanctified, and ſet apart for himſelf, from the reſt of the world, all are not Iſrael, all are not Diſciples, but there are ſome whom God hath peculiarly ſet apart to himſelf, from …he reſt of men; and where are theſe to be found, if not among theſe preciſe walkers? the peculiar people of God are, as hath been ſufficiently proved, an holy people, an hearing people, a praying people, a zealous people, a watchful, gainful, induſtrious, ſober; meek, merciful, patient people, and all this in ſincerity: Now, where ſhall we look to find out ſuch a people? Muſt we rake the kennels, and ſearch the ſinks of the earth? Muſt we ſeek in the Ale-houſes, or Taverns, or Play-houſes? Shall we take out the drunkards and riotous, the ſwearers and lyars, the covetous and oppreſſors, the vain ones of the earth, the blind People, that bruitiſh generation that knows not, nor mind not the Lord or his wayes, and ſay of any of theſe, ſurely here they be, theſe are the people of God; here be the men that are no hypocrites, theſe are that Royal Prieſthohd, that holy Nation, that peculiar people, whom God hath called to ſhew forth his praiſe before the world? Sinners, if you have ſo much reaſon or conſcience, as to conclude that none of theſe are they, then tell us farther, who, or where they are, or elſe at laſt acknowledge, that if God hath a people any where, 'tis amongſt thoſe that you have reproached.

3. If you ſay, there be hypocrites among them, and theſe are they that you ſpeak againſt, and not p. 80gainſt thoſe that are upright, let me give you this double advice.

1. Take heed you miſtake not the mark: do not ſhoot at Saints indeed, under the name and diſguiſe of hypocrites: do not count that hypocriſie, which God accounts ſincerity; you may be miſtaken (as I told you before) and what if you ſhould be miſtaken? what if it ſhould prove, not only that the men which you reproach for hypocrites, God ſhould account ſincere: but if the very thing which you call their hypocriſie, the Lord counts their excellency, what if it ſhould be ſo? Then you have ſhot a fair ſhot; every reproach which you have thus caſt out, is as ſo much dirt which you have thrown into the Face of God, ſo many darts which you have ſhot into the Apple of God's Eye: You who are ſo free in reproaching Profeſſors, take heed that it be not found, that the ground of all your evil language againſt them, and evil uſage of them, be not for that they are, but for that they are not hypocrites.

2. If they be hypocrites, and only ſuch that you ſpeak againſt, take heed you miſtake not your Arrow; do not caſt that upon them for a reproach, which is good; do not take good names to reproach evil men. If they be hypocrites any of them, and you know them to be ſuch, call them hypocrites; but do not take the name of Saint, or Preciſian, or holy Brother, and put them as marks of diſgrace and ſcorn upon them; he that calls a Saint hypocrite, reproaches the Chriſtian; he that in ſcorn calls an hypocrite Saint, or holy Brother, reproaches Chriſtianity it ſelf.

Ʋſe 2. But I have yet a greater requeſt unto you then to have a good opinion of theſe men, and p. 81no longer to reproach them; my requeſt to you farther is, That you would come in and be of this number. Some of you it may be, will be ready to reply, he ſhall have hard work that will perſwade me to be a Preciſian; and truly, I am afraid ſo too, if all that the Devil can do, will hinder it; if all that your carnal reaſon and fleſhly luſts can do, if all that your ſinful companions can do will hinder it, I ſhall be ſure enough not to prevail with you; yet know, that the motion which I make to you, is from the Lord, and if you deny me, you therein deny him; and if you deny him; you muſt come upon it, there's another day coming when he will deny you; You ſay, you will not be perſwaded, but what is it you will not be perſwaded to: Why, this is it, you will not take the Yoke of Chriſt upon you, you will not be advis'd, nor be rul'd by him; ſo as to live as he would have you live, but you will have your liberty ſtill to walk according to your own mind and h…rt; that is, you will not be Chriſtians; Will you not? Are you in good earneſt? Are you content that the Lord ſhould take you at your word, and for ever give you up to your hearts luſt, and let you alone to walk in your own counſels? Are you content from henceforth to give up your hope in Chriſt? are you content to be damn'd: Brethren, this is the choice you are put to, either an holy Life, or everlaſting Death; either you muſt ſubmit to the Yoke of Chriſt, or you can have no benefit by the Croſs of Chriſt; either you muſt kiſs his golden ſcepter, or be broken in pieces with his Rod of Iron; refuſe to follow him in his Kingdom of Grace, and you thereby ſhut your ſelves out of the Kingdom of Glory: Whereof, that I may the more effectually p. 82convince you, I ſhall yet farther prove to you, both by Scripture and reaſon, that this ſtrict and preciſe way of life, is ſo undoubtedly and abſolutely neceſſary to ſalvation, that whoſoever doth not thus walk, cannot eſcape the damnation of hell.

I know carnal men are confident that they ſhall be ſaved without ſo much ado, and this is that which hardens them in their ſins, their ſtrong conceit that the way is not ſo ſtrait and narrow as many would make them believe; they doubt not but they have found out a ſhorter and eaſier way than this; and what is this eaſier way? Why, 'tis but call upon God for mercy, keep thy Church, do no body any wrong, be no drunkard, no ſwearer, no adulterer; or if thou be ſometimes overtaken, ask God forgiveneſs, cry God mercy, and then hope well, never deſpair of Gods mercy, fear not, thou ſhalt be ſafe enough.

Now I ſhall make it plain to you, that this looſe and eaſie way of Religion, will certainly leave every ſoul that goes no further, to periſh everlaſtingly; and that this ſtrict holy life, which hath been deſcribed, is indiſpenſably neceſſary to ſalvation. Beloved, the matter I am upon is weighty, a miſtake in your Religion is mortal, if that which you have taken up for the way of life be not ſo, you are undone for ever; and that this your eaſie way is not it I ſhall now make evident.

1. From Scripture; Let us but ſeriouſly examine and weigh thoſe many high expreſſions which we find in Scripture, in the Commands, Exhortations, Inſtructions, Inſtances, Promiſes, and Prayers recorded in it; in all which, the one way of life is deſcribed, and then let any reaſonable man judge, if all this amount to no more than that poor, and pitiful, and empty thing, which carnal men count their Religion.

p. 831. For Scripture-commands conſider theſe, Strive to enter in at the ſtrait gate, looking diligently leſt any man fail of the grace of God. Work out your ſalvation with fear and trembling; not ſloathful in buſineſs, but fervent in ſpirit, ſerving the Lord; Put off concerning the converſation, the old man which is corrupt, according to the deceitful luſts, and put on the new man, which after God is created in righteouſneſs and true holineſs: Waſh thine heart from thine iniquities, that th… mayſt be ſaved: How long ſhall vain thoughts lodge within thee? …et no corrupt communication proceed out of your mouth, but (ſpeak ye) that which is good, to the uſe of edifying, that may miniſter grace to the bearers. Walk in love, love one another, love your Enemies, bleſs them that curſe you, pray for them which perſecute you; render to no man evil for evil, but overcome evil with goodneſs; mortifie your members which are upon the Earth, walk in the ſpirit, abſtain from all appearance of evil, be watchful; ſtand with your loyns girded, and your lights burning.

2. For Scripture-inſtructions, conſider theſe, The Grace of God which bringeth ſalvation, hath appeared to all men, teaching us, that denying all ungodlineſs and worldly luſts, we ſhould live righteouſly, godly, and ſoberly, in …his preſent World: pure Religion, and underf…led before God and the Father is this, To viſit, &c. and to keep himſelf unſpotted of the World. They that be Chriſts, have crucified▪ the fleſh with affections and luſts. He that is angry with his Brother without a cauſe, ſhall be in danger of the judgement. He that looketh on a Woman to luſt after her, hath committed adultery with her in his heart. Of every idle word men ſhall give account at the day of Judgment. If any Man ſeem to be religious, and bridleth not his tongue, that Mans Religion is vain.

p. 843 For Scripture-inſtances; David is ſaid to be a man after Gods own heart, & did that which was right in the ſight of the Lord; & turned not Aſide from any thing that the Lord had commanded him all the dayes of his life, ſave only, &c. Of Joſiah it is recorded, That his heart was tender and perfect with the Lord his God, and that he turned not aſide to the right hand, or to the left. Paul profeſſes that he ſerved the Lord inſtantly, night and day; that forgetting thoſe things which are behind, he reached forth to the things that are before, preſſing to the mark, &c. The life which I now live in the fleſh, I live by the faith of the Son of God. To me to live is Chriſt, to dye is gain. I ſo run, not as uncertainly, ſo fight I, not as one that beateth the air, but I keep under my body, and bring it into ſubjection, leſt preaching to others I my ſelf ſhould become a caſt-away.

For Scripture-promiſes, conſider theſe▪ Bleſſed are the poor in ſpirit, beſſed are the meek, the merciful, they that hunger and thirſt after righteouſneſs, the pure in heart, they that are perſecuted for righteouſneſs ſake, for they ſhall ſee God, theirs is the Kingdom of heaven; they ſhall be comforted, filled, and great is their reward in heaven.

For Scripture-prayers, conſider theſe, The God of peace ſanctifie you wholly, and I pray God that your whole ſpirit, ſoul and body may be preſerved▪ blameleſs until the coming of our Lord Jeſus Chriſt. Now the God of peace make you perfect in every good work, to do his will, working in you that which is well pleaſing in his ſight.

Multitudes of ſuch like Scriptures might be added, but theſe may ſuffice. Now wherefore are all theſe things written? Wherefore are theſe ſtrict commands given, theſe holy lives of Saints left upon Record, p. 85theſe promiſes made, and theſe prayers kept upon the file? Are they not all written for our learning, to let every man and woman underſtand what manner of perſons they muſt be, what manner of Lives they muſt live, if they will be ſaved? If leſs, or a lower Religion would ſerve, to what purpoſe is this waſte. If it be ſo, People may forbear to charge Preciſians with keeping more ado than needs, and lay in their charge againſt the Scriptures, for requiring more than needs. But do you think indeed, that the Scriptures have ſpoken theſe things in vain? If it be not in vain, if all this be comprehended under the one thing needful; if all this do but ſhew us the one and only way of Life; if we muſt be thus renewed and changed in our minds, and muſt thus holily and unblameably order our Lives, or elſe we cannot be ſaved, as the Scriptures mentioned many of them expreſly affirm, then what will become of that poor confident multitude we are now dealing with? Does all this amount to no more than keeping your Church, ſaying your prayers, learning and ſaying over the Creed, and the Ten Commandments, living peaceably with your Neighbours, paying every man his own, crying to God for mercy when you have committed a fin, and the like? Can you call this cold, lifeleſs way, your ſtriving to enter in at the ſtrait gate? Is this your working out your ſalvation with fear and trembling? Is this all that is meant by fighting the good fight of Faith, by wresting againſt Fleſh and Blood, againſt Principalities and Powers, by being inſtant in Prayer, fervent in Spirit, watching and running, and preſſing towards the mark? Brethren, if there be one way of Life; if all this which hath been repreſented to you out of the p. 86Scriptures, be to ſhew you from the Lord, what … ſtrait way this one way of life is; and if you will compare your way you depend upon with it, methinks you ſhall need no more to convince you of your dangerous miſtake hitherto, and to leave you more ready to embrace the exhortation I am preſſing upon you; namely, To come in among the number of, and take upon the holy courſe of theſe circumſpect Chriſtians.

But if this be not ſufficient, I ſhall yet make it more evident by Reaſons drawn from the Scripture, which I ſhall give you in theſe Six Propoſitions.

1. The Goſpel requires, as indiſpenſably neceſſary to ſalvation, inward holineſs, or the renewing of the heart, or inner-man. Needs this any proof to them that underſtand the Scriptures? There muſt be another Spirit. Numb: 14. 24. A new heart, Ezek. 36. 26. A cl…an heart, Pſal. 73. 1. A true heart, or an upright heart, ſprinkled from an evil Conſcience, Hebr. 10. 22. Ezek. 18. 31. Make you a new heart, and a new ſpirit, for why will ye dye? Jer. 4. 14. Oh Jeruſalem, waſh thine heart from wickedneſs, that thou mayeſt be ſaved. What do theſe Scriptures, eſpecially the addition in the two laſt, For why will ye dye? And [that thou mayeſt be ſaved?] What do theſe import leſs than this, That there is no ſalvation poſſible, there is nothing but certain death and deſtruction, to thoſe whoſe hearts are not waſhed and made new, John 3. 3. Except a man be born again, he cannot enter into the Kingdom of God. Except ye be converted, ye cannot enter into the Kingdom of God. What is the product of this new birth, or this converſion, but a new creature? Some p. 87there are, it is true, that interpret this Converſion, which is made ſo neceſſary to Salvation, to be nothing elſe but the coming of perſons from Judaiſm, or Paganiſm, to Chriſtianity, to the owning and embracing the Chriſtian Faith.▪ But if this be true, then all that believe Chriſt to be the Meſſiah, and are baptized, and live in the profeſſion of the Chriſtian Faith, ſhall be ſaved, Come ye Drunkards, come ye Adulterers, Lyars, Covetous, with all the profane Root of Nominal …riſtians, and keep an Holy-day to the memory of theſe two Doctors, who bring you ſuch a large and eaſie Goſpel, as will carry you all to Heaven, with all your luſts and lewdneſs upon your backs. But is this true? Is this Goſpel? Is this all the converſion that is neceſſary to Salvation? It cannot be: For,

Firſt, There are many that embrace the Chriſtian Faith that are Hypocrites, and ſhall Hypocrites be ſaved?

Secondly, There are many ſuch Converts that walk diſorderly, whoſe God is their belly, whoſe glory is their ſhame, who minde earthly things, Phil. 3. 18. Of whom the Apoſtle here tell us, that their end is deſtruction.

2. This inward Holineſſe which the Goſpel requires, ſtands not in ſome ſudden and unconſtant good thoughts, or ſome tranſient good affections, but is an holy frame or habit; thus much is intimated in the fore-mentioned expreſſion, Another Spirit, a new Heart, a new Creature. An holy thought, a good deſire is another thing from a new heart; they cannot ſo much as evidence, that the heart is renewed; as in a renewed heart there may be ſome evil thoughts, and evil luſts ariſing and p. 88working, ſo ſome good thoughts and affections may ſpring up in an evil heart; true holineſs is not a fit, but a frame; there may be fits of paſſion, or of pride, or of envy (too often in a Saint, and yet in the main he may be a Saint ſtill: There may be fits of devotion, fits of zeal ſometimes in a …inner, and yet he is a ſinner ſtill. Holineſs is the temper and conſtitution of a Chriſtian, his new nature that abideth in him.

3. This inward …bitual Holineſs ſtands in an univerſal compliance of the heart with the whole Will of God; the heart that is formed after the Image of God, is conformed to the Will of God, Pſal. 40. Thy Law is within my heart; not a piece, but the whole; every word and tittle of it. The Law is within me. The Law is ſaid to be within the heart of a Saint in a double ſen…e:

Firſt, It is publiſhed, and revealed, and made known in the heart; it is underſtood by the ſoul, there is the light of the Word ſhining in every Chriſtian.

Secondly, It is embraced, approved, conſented to, there is the love of the Law in the heart of a Chriſtian; the heart cloſes with it, and all that it requires, as a good word, and worthy of all acceptation.

A Chriſtian doth not only accept the Promiſes. of the Goſpel as good words and comfortable words, but can heartily write, Good is the Word of the Lord, upon every precept; he likes his Duties as well as his Priviledges, his work as well as his reward: This cowardlineſs of heart is ſet forth in thoſe expreſſions of a willing mind, a ready mind, a forward mind. And as his heart is towards his works, ſo is it for any work the Lord calls it to: he p. 89hath reſpect to all the Commandments; he would not be without one leaf, no nor one line of the whole Word of God; he is ready to every good work? he would not have one duty abated to him of all that God hath required; he would not have one ſin allowed to him of all that God hath forbidden him: He that ſayes concerning any one word in the whole will of God, This I muſt have ſtruck out, or be diſpenſed within it, ere I can be a Chriſtian, his heart is not upright: He that would have any one ſin to be no ſin, any one duty to be no duty, any one ſin to be allowed him, or any one duty to be abated him, is no Chriſtian.

4. This inward habitual Holineſs is ſuch as beares the ſway, and hath the perheminence in the heart▪ though ſin be there ſtill, yet where there is true Grace, ſin is an underling, and brought into captivity, it hath loſt that power and intereſt which it had in the Sould before, and the heart is now given up to God; the ſtream runs Heavenward, the ſtream of the thoughts, the ſtream of the affections run that way; God and the way of Holineſſe hath a greater ſhare and greater power in the heart than all the world; there is more love to God, ſtronger reſolutions for following God, than can be ballanced by the higheſt intereſt of the fleſh. God and the World ſtand as two ſu…tors for the heart, but God carries it from the world; ſo that, as before, it followed the world with the neglect of God, now it will follow God with the neglect of the World; before it would, it may be, mind God and godlineſs, as far as it could without prejudice to its worldly intereſt, ſo far as it could with honour, or eaſe, or ſafety; but now it will mind the world and its …le…hly intereſt, ſo far only as is conſiſtent with godlineſs and a good conſcience; p. 90this is ſincerity, and the cleareſt, and moſt certain evidence of it. Can we imagin that we▪ love God ſincerely, when we love the World better? whe… we love our eaſe, or credit, or pleaſures, or carna… friends better? When theſe can do more with us, and command farther, than God and golry, Matth. 10. 37. He that loveth Father or Mother more than me, is not worthy of me. Luke 14. 33. Whoſoever he be of you that forſake not all that he hath, he cannot be my Diſciple. If there be any certain unqueſtionable Truths in the whole Doctine of the Goſpel, this is one of them, That whoſoever hath true ſaving Grace, hath more love to God and holineſs, than to all things elſe whatſoever. Though it be controverted, Whether common grace and ſaving grace do not differ more than indegree, yet this is without controverſie, That ſaving grace doth contain in it an higher degree of love to God, than to all things elſe.

5. This inward, habitual, prevailing holineſs, where ever it is, will infallibly bring forth this ſtrict, preciſe, and holy life. For,

Firſt, That holineſs in the heart will bring forth holineſs of life, is as naturally certain, as that he that hath the life and reaſon of a man, will act as a man; as that a root will bring forth ſuch branches and fruit, as partake of the kind and nature of the root, as that a fig-tree will bring forth figs, that an olive-tree wil bring forth olives.

Secondly, It is as certain, that according to the proportion of holineſs in the heart, ſuch will be the proportion of it in the life; if holineſs bear the ſway in the heart, it will bear the rule in the life; if that little good that is in the heart, be held as an underling in the Soul, thereafter will the p. 91…ife be; this is as certain, as that the Soul governs …he Body.

Thirdly, It's no leſs certain, that the loweſt de…ree of prevailing holineſs in the heart, will …ring forth this preciſe holy life, In the ſenſe I …ave deſcribed it: that is, though there be not …erfect holineſs brought forth▪ though he that …ath a lower degree of true grace, fall much ſhor…er of that perfection, than he that hath an high…er degree; though there be many failings, and wandrings, and weakneſſes, and turnings aſide to …niquity, through corruption and temptation, yet thus far the loweſt of Saints have arrived, That his …ims, deſires, endeavours are after a perfectly holy …ife; he hath a reſpect to every Commandment, …o every Duty, he doth not habitually allow himſelf in any iniquity; there is ſome change in his courſe actually appearing, and this he purpoſes to himſelf, and ſets his heart upon it, to grow up day…y to a more thorow and univerſal conformity to all the principles of godlineſs laid down before him …n the Scriptures, and made manifeſt in his conſci…nce.

This is as certain as the two former, He that is …incere would be perfect, in the true love of holineſs, is neceſſarily included a love and longing for it in the perfection of it. He that loveth holineſs for it ſelf, will love it moſt when it is moſt it ſelf, in its perfection; and love and longing, will infallibly bring forth labouring, and following after▪ Therefore,

6. Whoſoever is not truely a perſon of a preciſe life, is certainly in the ſtate of damnation: This ſo clearly follows from the former Propoſitions, that it needs no further proof. He that is not p. 92inwardly, habitually, univerſally ſanctified; he that loves any thing more than God or godlineſs, that is he that is not converted and new born, and ſo be…come a new Creature, is actually in the ſtate of damnation; and he who is not a preciſe walker, is not thus converted, new born or ſanctified; for whoever is made this new Creature, will infallibly make it appear (as hath been proved) by this newneſs of life.

You ſee, Beloved, to what iſſue this matter is brought; either you muſt take up this ſtrict way of holineſs, or be reprobates from God. Whoſoever there be amongſt you, that have the moſt rooted enmity in your hearts, againſt this holineſs of life, and have caſt the greateſt ſlight and contempt on it, and thoſe that thus live, and as Michael did David, do deſpiſe them in your hearts; whoever among you are moſt peremptorily reſolved againſt hearkening to any farther Treaties about this thing, caſting them off with the greateſt ſcorn and indignation, I muſt be bold to tell you from God, That if you live and die in this mind, God muſt ceaſe to be true, the Scriptures muſt be proved to be a lye, the Doctrine of the Goſpel a meer forgery or fa…ſhood, or you will be ſhut for ever out of the Kingdome of God.

And do you not yet ſee enough, to perſwade you to come in and be of this number? Are you not yet convinc'd that 'tis your duty, that 'twill be your wiſdome to be ſuch? That none but Fools and Brutes will continue to be Libertines? Whilſt you charge folly on the Saints, will you at laſt prove your ſelves to be the onelyonly fools? And will you verifie that Proverb, Bray a fool in a Mortar, and yet his folly will not depart from him? Shall it p. 93be ſaid of you, Let them be inſtructed, let them …e convinced, let them be warned, yet ſtill all's …ne, fools they are, and fools they will be? Oh ye …ools, when will ye be wiſe? Search the Scriptures, …nd learn of them, come unto Chriſt, and learn of him; and if he do not ſpeak the ſame things which here have been ſpoken, if he do not teach you the ſame Leſſon which here you have been taught, then go on, and take your liberty ſtill; but if Chriſt ſayes, Be holy; if Chriſt ſayes, be circumſpect; if Chriſt ſayes, Be perfect, and you ſtill refuſe to hearken, then carry this inſcription upon your foreheads, We have rejected the Word of the Lord, and what wiſdom is there in us?