The Being and Well-Being of a Christian, Discourse – Title page 2

The Being and Well-Being of a Christian · Discourse – Title page 2

p. 1An Introductory DISCOURSE, Containing Mens mistakes about Grace, and their chief happiness, and the true nature of both, with the Character of a gracious person, and the great absurdity of those reproaches and cavils he meets with from the World.

THE Author of the Precepts for Christian Practice, &c. had with his own hand drawn up some other Pieces for the Press, before that weakness seized on his body, which at length made a passage for his soul to a better life. And so they became Legacies to the p. 2world, which he left; and being left to my care, lest the witholding of them might render me, as unfaithful to his intentions, so unjust to others, and a hinderer of that good which He, who graciously succeeded his former Treatises, might design to effect by these; I addressed my self to the payment of them, and that in the order in which they were penned. First, Of that in Vindication of Humane Learning, &c. And since of these which I here present, though later than I intended and endeavoured. He sent towards London in the year 1657. about three Sheets concerning the souls communion with Christ (the result of its being married to him) to have accompanied his Considerations concerning Marriage then coming forth; but they were lost in the way; and he, being destitute of a Copy, was long divided between hopes of finding, and despair of recollecting what was lost; till at length despair of finding it, put him upon attempting to recollect it, which produced the Tract of that subject contained in this Book. So that some gain hath accrued from that loss, in that this seems larger than the former; and hath p. 3also given occasion to the preparing of another, concerning The Excellency of Grace (which disposeth for communion with Christ) whereof probably he had entertained no thoughts, if the forementioned Papers had not mist their way to the Press; and the new Copy (being no bigger) had not wanted an attendant to walk abroad with it. Nor yet were both likely to take up so much room; but that a Third might well be admitted. Therefore, invited by the affinity and no less utility of the matter, I have premised an Abstract of some Sermons of his formerly delivered upon Psal. 92.14. touching Grace; that seed of God, as it takes root in the heart, and grows up into the life, and there flourishes in profession, and fructifies in action. A subject that can not be unseasonable, seeing the exercise of Grace is so great a stranger to the lives of the generality of men, that their minds cannot well resent the notion of it, and they have embased the very name, by stamping so many other (inferiour) significations upon it, as hath almost obliterated the best. This Title hath been lent to so many things, that now it's much forgot to which p. 4it most rightly belonged. No commodity hath been more adulterated than Grace, which is no small argument of its great worth. All these following things go for it with some or other, viz. A right opinion of divine truths, a general approbation of Gods Wayes, a participation of Gospel-Ordinances, some flashes of conviction, some glances of affection, some fits of good desires, some short Essaies of devout endeavours, an ability in some religious performances, as in Prayer, Preaching, Conference. Some place Grace in new light, or knowledge without truth: Others, in a dark heat or zeal without knowledge: others in a luke-warm indifferency, or discretion without zeal. Some take up in the paint of a fair, but barren profession, which is but the colour of Grace without the favour: Others, in the better composure of the outward demeanour, which is the favour of it without the temper. Many confine it almost wholly to the external acts, either of devotion, or of just dealing, or of charity (of one of these alone, without the other two) and so they make it to be either piety without conscience, or righteousness without rectitude, or beneficence p. 5without goodness, charity without love either to God or others: Though there want not self-love, that's the Founder of what makes such persons written Benefactors. All is laid out in a purchase of repute and fame, or to make up a Bribe for Divine Justice. Some think sadness is the only goodness, and that no affection is so truly religious as the hypochondriacal. Others take joy and solace for it, reckoning that the heart should have no motion but exultation. Some place it in a being better than such as are very bad: Others, in associating with those that are accounted good, or in their adhering to a certain party, which is but to make themselves Ciphers of no value alone, and such as can go for nothing in Religion, if not added to such or such a number of men.

Further, since wild fancies have run such division upon the grounds of Christianity, how have backfalls and elevations gone for Graces in Religion as well as in Musick? How hath piety exchanged notes with melody? Whilest many, rejecting the better way, have set it by Crotchets and Quavers, and tuned it into such Aiery Strains, such odd Coranto's, as only Satans p. 6Wind-instruments, the Enthusiasts he inspires and playes upon, are fitted to express.

Thus variously hath the name of Grace been applyed with reference to Religion. It hath other acceptions of a different aspect, and that reputed not by the fewest and the most benign. Who care for no other Grace than what Gold may enable them to find, or which advancement entitles to; or who are chiefly for those Graces which may present their senses with some delight: Whether they be those hogo's which flatter the taste, those amiable features which sparkle in the countenance, that rhetorical spruseness that embellisheth the Speech, the sweet and curious accents that rellish the Voice, or other musical sounds, or those elegant gestures and plausible modes of deportment which adorn the carriage. Give them these Graces, and for the Graces of the Spirit, let those take them who can fancy them, or who can conceit the praise of God to be better than the praise of men. Yea, there is a Generation, with whom (as if it were their ambition to shew at how dreadful a height of provocation, it is possible for the children p. 7of Adam to arrive) it hath commenced no small degree of Excellency, to be able to swear, lye, cheat; to be lascivious, intemperate, impudent; yea, to practise the most excessive debaucheries with a good grace. And so the flesh hath got its Graces as well as the Spirit: and there are hellish Graces as well as heavenly. While it's become an ingenious thing to be wicked at a more than ordinary rate; and thought worthy of mean applause to invent unusual strains of impiety, and be vile beyond the common reach.

Thus have men brought down the price of that excellent quality Grace, by rendring its name so exceeding cheap, and prostituting it to so many things, that the one, to which it properly belonged, is usually overlookt and lost in a crowd. But if any desire to know the true and genuine notion of Grace, as it is an inherent qualification of the soul, let them take it in the following account. It is a Divine habit implanted in the soul ever inclining it to act suitably to some Divine Rule. It is a principle of spiritual life and action, the issue of Gods free Grace, and the pledge and infancy of Glory. The spring of all motion p. 8Heaven-ward. A supernatural biass carrying the soul to its chiefest good. A frame and temper of heart constantly disposing and prompting the man to a compliance with Gods will. It is such a resemblance of Divinity, as the Scripture styles a participation of the Divine Nature. It's Gods comeliness put upon the soul. An umbrage or shadow of his perfections. A second draught of his Image which sin had defaced. A new impression of his Law upon the heart. Integrity of a later Edition (with this addition of perpetuity) but unfinisht, being still to receive further supplements till death compleat it and set on Finis. It's the soul of Religion, the life of the soul, the spring of life, the nether-spring (for Christ is the upper) which hath its rise from the great deep of infinite goodness, and runs into the Ocean of Eternity. It's often called living water, or water of life; and well it may, for all the faculties of the inward man were brought into a deadly swoon by the fall, out of which this is the only Aqua Vitae, or Water of Life that can recover them, and make the man come to himself, cure all his spiritual distempers, give p. 9health, strength and beauty to his soul, and make him long-lived, even to live for ever. A fuller and distincter account of it may be collected from this following Character of a gracious Person, which all who would love and credit Grace should labour to make their own. He is one that is endued with Divine Graces, and lives in the exercise of them. He hath the work of Grace for his principle, the Word of Grace for his rule, and the God of Grace for his end; from whom as he receives, so to him he refers whatever of good he either is, hath or doth. It's his care to please God, and his ambition to honour him, as it is his happiness to enjoy him. No other enjoyment can deliver any such endearment to his love, such satisfaction to his desire, such entertainment to his delight, such ravishment to his joy. Here he fixes his highest esteem, his humblest reverence, his dearest affections, his freest choice, his firmest trust, his most insatiable longings, his sweetest thoughts, intentest looks, incessant praises, and entirest complacency. He follows him close, in that new and living way which his Saviour hath made for him, for the beams of his p. 10light, the tokens of his love, the tasts of his goodness, the views of his beauty, a livelier sense of his attributes, the seal and conduct of his Spirit, deeper impressions of his truth, fairer signatures of his holiness, further degrees of conformity to his nature and will, the conveyance of pardon, peace, joy; of life, strength, vigour; of support, enlargement, establishment; and for a disposition suitably and chearfully to comply with his injunctions and dispensations. He strives to live under a constant sense of God; takes all opportunities of converse with him, and can neither be satisfied with Mercies, Ordinances, nor duties, except he enjoy God in all. Yea, he lives upon him, and that not only in reference to his spiritual, but temporal life. He depends on him for the gift of what he wants, and the good of what he hath; for the benefit of his advantages, the maintaining of his maintenance, the comfort of his comforts, and the blessing of his crosses. He casts his burden and his care on the Lord, commits his way and work to him, and humbly submits his desires, enjoyments, undertakeings, and himself to his dispose. If God p. 11be absent, it's not in the power of any delight to rescue him from disconsolateness. If he go, no enjoyment can make contentment stay behind. But when God is present, he can spare other comforts (if they be called for) and yet abate nothing of his joy. Yea, this can flow the highest when they are at the lowest ebb. For in God are the fresh springs of all that sweetness, which is but sprinkled in slenderer drops throughout the whole Creation. In him is the summ total of all those excellencies, whereof we meet but with some smaller items in these lower things. Therefore he can by his own immediate communications make a rich amends for the loss of any temporal concernments, and deliver the gracious person from the want of them, even while they are wanting. Let him but keep his hold of God, and enjoy his quickning and chearing influences, and then let troubles do their worst they cannot make him miserable. Yea, he hath so much as may suffice to make Honours, Mannors, Scepters, and all those loud names which the world admires, fall below his envy. He values God above all, and other things at that rate p. 12which God hath set upon them. And that which gives any thing the greatest price with him, is not its fitness to serve upon the designs of any lust, or gratifie any sensual desire, but the relation it bears to the Supream Good, as it carries either some resemblance of Gods excellency, an instance of his bounty, or some reference to his glory. As for himself, he reckons that he is worth so much only as he is rich towards God, and enjoyes of him. He is sensible it's the highest priviledge and accomplishment of his nature to be like him, and therefore takes the pattern of his apprehensions from Divine Wisdom, the aim of his inclinations from the divine pleasure, the object of his affections from divine perfections, the measure of his actions from divine prescriptions. He will not lend his credence in spiritual matters, but where Divine Authority engages for his security. He must have Gods Word for what he believes, Gods Warrant for what he acts, and Gods promise for what he expects. And he is carefull so well to understand the ground he goes on, as that he may not hugg his own or others conceits, inventions or presumptions for p. 13Gods truths, precepts, or promises. And as to the last, he looks at it as ill becoming his unworthiness to prescribe to infinite bounty, and set God a time or way of performance, where his word hath set none. Since he can challenge nothing from God, he will promise himself nothing any further than God gives him ground to look for it, lest his hopes being only provided for a shorter journey, should run themselves out of breath long before the blessing be within sight, and lose it for want of tarrying for it, or by seeking it in a wrong way. He remembers he that believes, makes not haste, and strives that his faith may not be too quick for his obedience, nor his sins too great for his hopes. He minds Gods condition, while he would have God mend his condition; is careful of performing what God requires, whilest he expects Gods performance of what he promises; knowing that great expectations joyn'd with little preparation, do but clog the wheels of mercy, by the filth they leave in its way, and so make it long a coming. He makes account that common mercies exact a more than common thankfulness, p. 14and cannot think (though it be usual with men to carry, as if they thought so) that he owes the less for any blessing, because he receives the more of it. He acknowledges himself less than the least of all Gods mercies, yet cannot be satisfied with any that are short of the greatest. He thinks well of God, when he deals the worst with him; and ill of himself, when he doth the best. He will not make God the Author of his guilt, nor himself the Author of Gods gifts. He will not lessen Gods Justice, to magnifie his Mercy, nor wrong his Holiness, while he seeks to do right to his free Grace. His reverence will not suffer him to believe, nor his gratitude to desire that God should blot out his sins and his duty together. And as it is much more becoming of God to give, so it would be more acceptable to him to receive power to leave sin, than leave to live in it,Psal. 16.3.Ps 16:3 and ability to answer his obligations than a liberty annulling them. He never thinks himself good enough, though the Scripture give him the style of an excellent one; The righteous is more excellent than his neighbour, Prov. 12.26. For there is no one so much a Creature, a man and a Christian as he.

p. 15I. He is most Gods Creature of any in the Creation. For he was twice created, once as of the first Adam, and again, as in the second, whence he is called a new Creature. And this second Creation doth as really (and by more noble endowments) distinguish him from other men who are unrenewed, as the first doth both him and them from inferiour beings. He is Gods Workmanship, his masterpiece, a curious and costly piece, upon which he hath laid out the treasures of his wisdom, the greatness of his power, and the exceeding riches of his Grace, in which he hath exprest most of himself, and where he hath pourtrayed his own life, his Sons death and resurrection, and inlaid his Spirits fruits and operations.

II. He is most a man of any in the world.

1. Because he lives at the greatest distance from a brutish life, suffers not the brute to ride the man in him, doth not put the curb into the mouth of reason, and let his sensitive appetite mannage the reins. He knows what he is, and would not live below himself, nor have his conversation disparage his constitution, nor p. 16his resentments too low for his shape. He is not ignorant which is his better part, and thinks it not fit it should have the worse usage, and be employed in the drudgery of that which is of so much an inferiour alloy. He cannot endure that his soul, which is of so high an Extraction of the Royal Stock of Heaven, allied to Divinity, should be prostituted to the lusts of the flesh, and only serve upon the designs of the body, which ows its Original to the basest of beings, the very earth we tread on.

2. Because he most agrees with the original pattern of Humane Nature, and the first draught of it in Adam, as being conformed to the likeness of God, consisting of Wisdom, Righteousness and true holiness; and most conversing with those objects, to the contemplation and prosecution, the apprehension and fruition of which, his principal faculties were designed and fitted, God and spiritual matters, the great things of a better life. So that his powers have their most proper and perfective employment, and not only the higher, but the lower too; these being in him better regulated than in others.

p. 173. Because he is most rational. For he lives in the constant and best use of his reason, and hath it much improved by Divine Revelation in the Word, and illumination by the Spirit. And while he observes Gods commands (which he doth most) he acts according to the dictates of the highest reason, even of Infinite Wisdom. It's he who in Scripture language is the Wise man (and most usually with Solomon, who will not suffer the wicked man and a fool to be two) for he hath the best and most useful knowledge, and he makes the best use of it. He knows what is most worthy and requisite to be known, as God, Christ, and himself; the Nature, Will and Covenant of God; the excellency, undertaking, and benefits of Christ; the saveing gifts and influences of the Holy Ghost; the state of his own soul, the temper of his Spirit, and the tendency of his course; his duty and interest; his highest end, his chiefest good, his true happiness, and the only means to attain it; the best helps to good, and the best remedies against evil; yea, how (by vertue of those promises, Rom. 8.28. and 1 Cor. 3.22.) to make the best of the p. 18worst that befalls him; to extract gain out of loss: to make dammage it self give interest for what ever it takes from him; to make the crossest disadvantages comply with, and serve his main concerns, and to render his very enemies tributaries to his welfare. He understands those things which the natural man (not renewed by Grace) cannot apprehend, nor can it enter into his heart to conceive them, The hidden Wisdom, the deep things of God, those which he hath prepared for them that love him, things spiritual, invisible, eternal; the unsearchable riches, the surpassing love of Christ, the sweetness of divine attributes, promises, presence; of relation to, and communion with him; of doing what he requires, and of suffering what he calls to. He discovers the mysterie of Godliness, and that of iniquity too, the exceeding sinfulness of sin, the Wiles of Satan, the snares of the world, and the deceits of his own heart. Others may have a notion of these things, but without a deep, lively and lasting impression, resentment, rellish or feeling of them. For most of them are such as can never be throughly understood by any (the most exact) description p. 19that can possibly be made of them, if they be not inwardly felt or sensated, any more than one born blind can, by the accuratest discourse thereof, be made to conceive rightly, what and how pleasant light, and the most curious colours are: Or than one, who never tasted any thing but what was course and harsh, can from a relation of them be enabled to form a right conception of the nature and pleasantness of the greatest delicacies that compleat a Royal Feast or Banquet. But he in whom Grace thrives, hath his senses exercised to discern both good and evil, foreign, And in all (not: judgement but) sense.Heb. 5.14. He hath sense joyned with his knowledge, therefore he approves things that are excellent, or tryes things that differ, Phil. 1.9, 10. His knowledge is the best, because most powerful and efficacious. He hath a piercing sight, an inward sense or feeling of what he knows, and he digests his knowledge into practice. He makes the best use of it, for he lives by it, and lives well. As he fees what he is most concerned to do, so he sees to the doing of it, and that it be done in a due manner, with affection, care and diligence. He forgets not the errand he was sent on into the world, to p. 20prepare for another, a higher and better state. He knows whither he is to go, and the way he knows, and minds too. He is learning the Trade here he must live on to all eternity. He is ever attending his high calling, and following his profession, and cannot like that occupation that only makes work for repentance, though it be preferred by all men else. He highly prizes the Means, of Grace and Salvation, and endeavours to improve them to the utmost. He hath the greatest care of his greatest interest, and makes all others stoop to it. He is wiser than to act as others do, who with the generality of men hold the reputation of the wisest, that is, he is wiser than of two goods, and those hugely differing in worth, to choose the least of two evils, very unequal; to make choice of the greater. He is wiser than to set the highest rate upon things of the least, or of no value; than to set Earth above Heaven, the Creature above the Creator; or to bid more for mans favour than Gods; for dying pleasures, than everliving joyes; for the concernments of a short time than those of eternity, for the welfare of his mortal body, than of his immortal soul; to be Tenant at will to a temporal p. 21possession, out of which he may, with that rich man in the Parable, Luke 12.20. be turned the next night, than to be heir to an everlasting inheritance. He had not rather lay up an estate for another, than for himself, as all do who dye rich in goods, and not in Grace. It is not his wisdom, that his Son or Nephew might have the more plentiful accommodations here, to let go the very house not made with hands, that his soul should dwell in when dislodged from his body: nor that he may have to spend more freely, yea, profusely in this world, to leave himself nothing to live on, either comfortably or tolerably in the other. He will not lose his life (the true design of this, and the enjoyment of a better) for a livelihood: nor undo himself for ever, to make himself. He cannot account that he shall make any advantage, what ever he gets, where he must give his soul into the bargain. He will not forgo the one thing necessary for any conveniency; nor hazzard his salvation to save a lust. He will not (as so many do) rather become liable to be condemned by the righteous Judge of all the world for his loosness, than be reproached by loose persons for his strictness. p. 22Not rather expose himself to Gods derision for his vanity, than to mens for his singularity. Not buy off their taunts with his own ruine. He is not more solicitous to escape the light afflictions of this present life, than a far more exceeding and eternal weight of torment. He had not rather be torn on the rack of Divine Vengeance for ever, than bear the Cross of Christ, so lined with comfort here. He will not, (as those do who make sin their only refuge from evil) take Sanctuary in perdition, to secure him from persecution; not run to Hell, to scape burning: not perish, that he may not dye: not cast himself upon eternal torments, to avoid trouble. He would not for fear of those who when they have killed the body, Mat. 10.28. Luke 12.4, 5.Matt 10:28Luke 12:4Luke 12:5can do no more, cast away the fear of him, and so run into the hands of his Justice, who, after he hath killed can destroy both soul and body in Hell. He will not throw away himself to save his goods: nor destroy the whole man to secure a part, and that the better part. He cannot think by losing his Religion, to make himself a saver. He will not by an unjust, or over eager pursuit of an uncertain happiness (as all the desirable things of this present state are, p. 23both as to the continuance and the comfort of them, and our stay here to enjoy them, though the world miscall them certainties) I say, he will not for an uncertain happiness expose himself to a certain misery, as certain as Infinite Veracity can make it. Not redeem transient delights with never ceasing pains: or external goods, with infernal evils. Whereas the wisdom of the world guides men to act quite contrary to him: But I hope by this time it will appear to be, what he who is Wisdom it self reputes it, foolishness, 1 Cor. 3.19, 20. And that he is abundantly wiser than they, who hath that wisdom which is spiritual and heavenly. Which may be further evident, in that he is the most hardly cheated and imposed on in the most important affairs; and that through Divine Assistance he is able to baffle him who makes fools of all the world besides: to out wit the Tempters subtilty, and non-pl…is that Sophistry which hath put egregious fallacies upon the greatest Wits that ever common fame was concerned for.

Nor is he wiser than others only for his soul, but for his body too. For Godliness is profitable to all things, having promise of p. 24the life that now is, 1 Tim. 4.8. Mat. 6.33.1 Tim 4:8Matt 6:33and of that which is to come. He who seeks first Gods Kingdom and his righteousness, shall have other things added to him. He is careful as to banish those lusts which do by a necessary consequence prejudice the body (as uncleanness which dishonours it; intemperance which diseases it, envy, anxious cares and fears which macerate and disquiet it.) So to avoid all sin in general, which renders the body obnoxious to misery both temporal and eternal. He offers it up to God, and so engages his care of it, dedicates it for a Temple of the Holy Ghost, and so gets every thing sanctified that relates to it, a blessing upon what ever concerns it, and takes a sure course to render the second state of this Temple (when it shall be raised up again out of the ruines death shall make) abundantly more glorious than the first could be, though it were accomplished with all the Glories that any where shine in mortal eye. Well therefore may He be thus in short described, that He is one, who understands what he is, endeavours to be what he should be, and alone attains to what all men desire to be, to be happy. For he, considering that p. 25since our first Parents changed a real for an imaginary felicity, their off-spring have cheated, and yet pleased themselves with the shadows and images, the dreams and fancies of happiness, is careful not to share in their mistakes, or those inventions of happiness they have found out, whereby to lose both God and themselves. He is not so imprudent as to place his chiefest good in those things which owe most of that goodness to which they are valued, not to their own nature or inherent excellencies, but to the opinions and fancies of men, and therefore are liable to forfeit it when ever their humours shall alter, which is the case of Fashions, Sports, Pleasures, Honour, Applause, and those external niceties which are made the formal differences of men in this state. He looks upon those temporal things that are the fullest of good, as not able to hold much; that which they are not, being so exceedingly more than what they are: and how great soever they are in expectation, they are much less in fruition. Those that look biggest are hollow within. His Divinity cannot but approve of that Philosophy that makes solidum & vacuum, solidity and vacuity, p. 26the Elements of the world. For he still finds those things that make the most shew and the greatest noise in the world, to be most empty, and have least in them. He sees the splendour of those things that glitter here below, to deal often with mens hopes, as the bright Sun with their flowers; first it calls them forth, and makes them spread, and then causes them to wither and shrivel up. And so not unusually the greatest expectations end in the greatest disappointments. He could not reckon himself happy in those accommodations, which are themselves so unhappy as to be embased with great incommodities, and those sometimes so great, as that all the good in them is not able to recompence them. So great Estates and great places, are attended with great cares and troubles, fears and snares, and sometimes bring men into the account of offendors, and make them lose their lives, and therewith all they have. Nor can he set the highest rate upon those delights wherewith he may much sooner surfeit, than be satisfied. He observes those things which please mens appetites to be still allayed with something unpleasing, which often by means of what p. 27they carry off acceptable, insinuates it self to their great hurt; and looks upon the matter of disgust (the ingrateful mixture) as contrived into them for a wholsome check of mens fondness of them. He takes notice that the same means which are used to prolong life (though the draughts and morsels be never so delicious) do usually hasten death. And indeed it is most ordinarily from their diet (as storing up matter of diseases) that men dye. He finds a tiresomness even in recreation, and that loud laughter takes its farewell in a deep sigh; and is told,Prov. 14.13.Prov 14:13 that even in it the heart may be sorrowful. And if he be studious, he beholds the most curious speculations of the mind, enquiring into the hidden causes of things ever perplexed with difficulties, often dasht with uncertainties, patched with conjectures, and then painted with confidence to set them off. He sees with what imperfections they are conceived, and with what pangs brought forth; and how many times a new conception serves but to disgrace another which was formerly applauded, and yet may it self possibly hold its repute no longer than till a third come to throw p. 28it down: and that their highest: attempts leave much even among the lowest things that is able to pose and baffle them. He further observes the most of these temporal enjoyments to be fadeing and flitting, exposed to internal decayes and external violence: the liveliest of them not to be long-lived: yea, the finest delights to be most brittle, and the best to grow worse with keeping. That the Elegancies of taste, those delicacies which are wont to take with the most judicious palats, soon become stale and unsavoury. That those flowers which seem wholly composed of beauty and sweetness will quickly send forth a rank scent, and wither in your hand; or if not pluckt, will after a while find a grave where they had a womb: And so, that the most amiable complexion (how ever prided in by some, and adored by others) may on a suddain lose its vigour and sprightfulness, and put on a sadder hew. And if its beauty be not rubbed off by some harsh accident, it will certainly wear off with age; but often it doth more early become the prey of some disease, which may leave no memorial of it, save only the pits in p. 29which it was buried; or an Epitaph written with arrs.

He discerns this blemish in all worldly glory, that it is flashy and soon extinct: this unhappiness inseparable from all earthly felicity, that it's frail and changeable. That the most pleasing harmony of bodily parts is soonest out of tune. That the most dazzling splendour may on a suddain be arrested with a cloud. That a man being in honour abides not. That the situation of greatness is in the suburbs of ruine. Prov. 23.5.Prov 23:5That riches certainly make themselves wings, and do but rarely love to build their nests long in the same house. That an enemy, a thief, an unfaithful servant, a fire, or other casualty, if not the owners prodigality, doth not unfrequently give them advantage for a flight. That Friends may either lose their lives, or their friendship: or if their amity continue, their ability may fail; or if that remain, yet we may many wayes be hindered of their company or assistance.

He knows that the things of the world cannot reach his noblest part, being of a nature so exceedingly inferiour and unsuitable thereto, and so no more able to p. 30put it into a better state, to give it its highest accomplishment and perfection, than Brass is, by its addition, to render Gold more valuable, or of a finer temper. He knows all the pleasures under the Sun cannot secure it from the anguish of Gods displeasure: nor all the Gold in the Indies suffice to make a cordial against its faintings, or to buy a pardon, or hire a Mansion in Heaven, no nor to bribe conscience on earth, when God will make it speak. That all the breath of fame cannot inspire it with spiritual life, nor speak one prevailing word to God for it: And that the highest titles are insufficient to procure the lowest place in the Kingdom of Heaven. Yea, he understands, that worldly things are so far from delivering a happiness to that part which properly makes the man, that they render its escape of misery much more difficult, by multiplying temptations to pride, intemperance, oppression, earthly-mindedness, disregard of God, &c. They that will be rich (that make it their main design to be so, and pursue it with all their might) fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men p. 31in destruction and perdition, &c. 1 Tim. 6.9, 10. Hence it is that our Saviour saith, Verily, a rich man shall hardly enter into the Kingdom of Heaven; It is easier for a Camel to go through the eye of a needle, Matth. 19.23, 24. Such a one for the most part is led away from God and true blessedness in chains of Gold and Silver; and so the estate of the inward man is often the worst, when that of the outward is at the best. Receiving honour of men hindered many of the Jews from receiving Christ by faith,Joh. 5 44. 1 Tim. 5 6.John 5:441 Tim 5:6 and salvation by Christ. Such as live in pleasure, are dead while they live. Their bodies are only the Sepulchres of their fouls▪ Too much conversing with these lower things makes the finest Spirits sink below themselves, and by being dearly immerst in the designs of preferment, profit, pleasure, they lose much of their nobler mettall.

And though temporal things do comply with the interests of the body, yet the judicious Christian considers, that they at the utmost only accompany it to the Grave, and there take their leave (the house of Eternity having no dining-room, wherein the rich Gluttons Table p. 32should be furnished, no place of recreation for the voluptuous, no Throne for the Prince) yea, that their usefulness is many times as unable to extend to all the parts and conditions of this life, as to reach beyond it. While the power of an adversary, or of a disease, an acute pain, or the sense of guilt may turn them into specious uncertainties, and disconsolate names. Now he cannot expect to be happy by things that carry so great a disproportion to his nature, and fall so exceeding short of it in duration; as being sure to forsake him at death, and not unlikely to do it before; and so he must be without them ten thousand times longer than he can possess them; yea, he must want them above so many Ages as he enjoyes them Minutes.

Lastly, He finds nothing here below that can terminate mens desires, but sees them restless and ever travelling in the pursuit of something wherein they may acquiesce, yet in vain. For while they are posting up and down through all the stages of contentment, and ever and anon baiting on some comfort or other, yet they are so far from satisfaction and rest, as that they are but thereby p. 33refreshed for a further journey. They are still pursuing what flyes from them, and gain no more by their long travell, than in the latter end thereof to be as far to seek for happiness, as they were at first setting out. How usual is it for men to think, if they had but such an Estate, Dignity, Accomplishment, such a measure of knowledge, such conveniencies or advantages, they would quietly sit down and say, it is enough? But when by a very eager pursuit (and it may be so great a haste as did not permit them to call on God by the way) they are become Masters of their wishes, they are as great strangers to solid contentment as before; and their desires are not quenched but enflamed by enjoyment, and will not be fed at so low a rate as formerly, but require something higher and greater. For mens desires are usually modestest at first, and grow wider by being fulfilled. The grant of one thing, teaches them to want another, and that something beyond, or at least different from what they had. Thus they endeavour to supply & recompence the weakness & insufficiency of single enjoyments, by the multiplicity and variety p. 34of them. But all will not do. They will easily weary, disappoint and vex them,Eccles. 1.8. & 5.10.Eccl 1:8Eccl 5:10 but not satisfie them. The eye is not satisfied with seeing, nor the ear with hearing: He that loves Silver shall not be satisfied with Silver, nor he that loves abundance with increase. Discontent may raise the greatest tumult in a throng of outward contentments, which is evident in the cases of Ahab and Haman, all whose dignities, pomp, possessions, delights, could not recompence the dissatisfaction which the denyal of a Vineyard gave the one, and but of a complement the other. These things considered, the wise Christian cannot but reckon, that those do with an unaccountable prodigality throw away their desires and endeavours, who seek for satisfaction and happiness in any thing short of God reconciled in his Son. In whom only he looks for it, and is sure not to miss of it. Whatsoever of worth is in the Creatures being but a faint shadow of some excellency in God, he will not neglect the substance for it. For he knows there is nothing fit to answer a comparison with God for goodness, who enjoyes it originally and essentially, absolutely and p. 35infinitely, and is the overflowing fountain of what ever excellency recommends any other thing to our esteem. In him goodness is free from the least alloy or imperfection, from all decay and alteration, unconfined to any place, time, or state, extending to all the concernments both of the outward and inward man, and running parallel, not only to this life, but with that endless one to come. He only is the proper object of the soul, that Spiritual and immortal Being, who suits its nature, as he is a Spirit; equals its duration, as eternal; can replenish its capacities, as immense; satisfie its desires, as all-sufficient; perfect and ennoble all its faculties; the understanding with boundless wisdom, the will with glorious goodness, the affections with the most lovely and ravishing excellencies. He is such an object as leaves nothing higher or better to be desired or imagined,1 Cor. 3.21, 22, 23. All things are yours, if you be Christs; and so God be yours, and you shall have all things that will be for your best good, else they are not desirable1 Cor 3:211 Cor 3:221 Cor 3:23 and can never be enjoyed, so much, as not to invite to, and abundantly more than suffice for a further (a never ceasing, and yet never cloying) fruition. Yea, such an one as gives a title to all other requisite good p. 36things, to those who have an interest in him; and can give, as them, so a blessing upon them; and if they be diminished, can croud a great deal of comfort into a little of the creature; can make a single Dish outvie a Feast, the meanest fare be much more delicious than the profusest entertainment, and a small stock go farther with his blessing than large revenues without it. A little that a righteous man hath, is better than the riches of many wicked, Psal. 37.16. Where the possessions are lower, God can heighten the fruition: or if he suffer them to be taken away, he can himself be instead of them: He will be instead of all things in Heaven, and was for meat and drink to Moses while he was in the Mount forty dayes and nights,Ex 34.28.Exod 34:28 and can by himself (if it be needful) make up the want of those, or other accommodations to other of his servants here on earth. Therefore he hath taken upon himself the names of all other comforts, to intimate that he is able to stand for all that they signifie, or are worth. So he is stiled, a portion, inheritance, habitation, high-tower, shield, shade, strength, a deliverer, a friend, a Father, a Husband, p. 37&c. He who is Author, can easily be instar omnium: What ever benefit and helpfulness we meet with in other things, is to be found in God in a higher and more excellent manner. Therefore if he give in the more of himself upon the withdrawing of some temporal enjoyments, the gracious soul will have no more reason to complain for want of comfort, than he hath for want of light, when instead of the Stars the Sun rises upon him.

Let these things be well weighed, and then say whether the good mans choice of happiness be not incomparably the best, and whether any therein act so rationally, as he who ever breaths after communion with the source of all goodness.

III. He is most a Christian of any in the Church: He only possesses what the far greatest part of the Christian world esteems it sufficient to pretend to. While others glory in the name of Christians, he alone enjoyes the thing; and is as much as they are content to say they are, or to seem to be. Though never so many lay claim to the same title, yet he hath the best deeds to shew for it. Others may have the words and phrases of Religion, p. 38but he hath the sense. They may be good Linguists in Divinity, but he is the Artist. He is a vessel both of mercy and honour, washt not only on the outside by water in Baptism, but within too by the washing of regeneration. He hath not only given up his name, but his heart to Christianity, and maintains it not only by the labour of his lips, but by the work of his hands, and the course of his life. He humbly and thankfully takes Christ for his Prophet, Priest and King, his Wisdom, Righteousness, Sanctification and Redemption. He admires his love, presses after intimacy with him, lives upon his fulness, and daily by faith fetches from him what he tenders, and by obedience observes what he commands. He hath Christs name in his mouth, his truth in his mind, his life in his heart, and his example in his life. Though none lay out so high a care in the doing of goodworks, yet none set so low a rate on them when done. Though he be the most faithful servant in Christs account, yet he is the most unprofitable in his own. And though no other man be so much Christs servant, yet neither is any one so much his own p. 39Master. For while he is at Christs command, his affections and lusts are at his own. He values Divine Truths not so much for the satisfaction they offer to his mind, as for that practical influence they may derive upon his heart and life. He endeavours that the light which shines in the word, may not only irradiate his understanding, but inflame his affections, and be so reflected by his practice into the eyes of others, that they may see their duty, and the way to Heaven thereby. Many boast of light, but he only is born to it; he is a child of light, and heir to an inheritance in light. The light of many may be but like that of a Torch, which lights one that's dead to his long home. But his is the light of life; not only a glittering, but a glowing light. It rayes in his mind, and makes it by frequent reflections mount upwards, and aspire to the Father of lights: It flames in his heart, and turns the whole man into a living Sacrifice to the Sun of Righteousness: It shines in his life, adorning the Gospel, and giving others occasion to glorifie God. His is the most noble Spirit; For its raised above these inferiour things; most affects the best company, even that p. 40of God himself; and that honour which it is as much beyond the power of man to take away, as to give, that of being a Favourite, yea, a Son to the Most High. His chief attempts aim no lower than Heaven, whither he strives to carry as great a retinue as he can. His inclinations are publick; he designs others good as well as his own; and he disdains to accept of whatever Temptation would offer to bribe him from his duty. He hath the best spiritual estate, and lives at a higher rate than others; yet hath he low thoughts of himself. He is the strictest examiner, the freest accuser, and the severest censurer of himself; and so both prevents Gods sentence, and is disposed to charitable thoughts of others; (especially as to those actions which may be either good or bad, according to the different circumstances, motives or designs of them, and so may to another that is not acquainted with these, have the same aspect, when good as when bad) lest making a wrong judgement of them, he bring judgement on himself, according to Mat. 7.1, 2. and Rom. 2.1, 2.

His tears of true repentance are distilled not so much by applying the fire of Hell, p. 41as by a more kindly warmth of love to God and goodness enkindled from above. He is grieved for the unworthiness and disingenuity of his carriage to him, to whom a better was by so many obligations due. He sees too much evil in sin to be beholding to it for any good he desires, or to excuse him from any evil he fears; for he knows no evil so great as it. Suffering is not, for that only reaches to his body, and determines with this life. But sin strikes at his soul too, and at God; and its pernitious influence lasts to eternal ages. He accounts no sin little; since the least is so big as to oppose the Will, slight the Authority, and break the Commands of an Infinite Deity. When Temptation tells him any sin is but a little one, it offers him an argument against it self. For he reckons it most unmeet and unwise to offend a Great and a Good God for a small matter, and sell Divine favour and inward peace (which ought to be the dearest to him) so very cheap: A little sin if allowed, he knows will soon open a way for a greater, and make no little havock upon conscience. He cares not for walking on the edge of his liberty, lest he sometimes trespass p. 42upon the Devils ground; lest his foot slip, and he fall into Iniquity. He would not invite a miscarriage, by making choice of bad company, and venturing on the occasions of sin. For this were to give Temptation a Challenge, when his own corruption would be too ready to be its second, and his rashness forfeiting Divine Assistance, might expose him to the wo of him who is alone. He remembers that Evil converse (meetings or familiarities) corrupt good manners; draw first to a neglect of duty,1 Cor. 15.33. Colloquia is too strait a rendring of foreign, though included in the full sense, which is better exprest by congressus, conversationes, commercia. For that Verse of Menander seems to be of the same import with that other, foreign.1 Cor 15:33 and then to a dislike of it: First to the commission of sin, and then to delight in it. Without bending to a compliance with evil companions, the intimacy will break. There cannot be love and agreement without some likeness and suitableness of inclinations and actions. He also considers the admonition in 2 Tim. 3.5. Turn away from such as having a form of godliness deny the power thereof; and sees reason to suspect, that a frequent and unnecessary society with such, will abate the power of it in himself. For what remains of the old weight of corruption p. 43may, with the addition of theirs, draw him down by degrees to remisness. He therefore chooses such for his familiar friends as may give him a lift towards Heaven, and not a pull-back, Prov. 13.20.

It's his wisdom not to parley with a temptation, knowing what it cost Eve, though in the state of integrity. And knowing that it cannot take him but by surrender; that the Tempter cannot hurt him without his own leave, he is continually fetching in the aid of Heaven to fortifie his resolutions, and make a stiff resistance, which will put Satan to flight; who can get no hold of him so long as he with-holds his consent. He looks upon worldly pleasures and afflictions, not as they come on the Stage to act their parts, but as they go off, and sees the farewell of afflictions, when sanctified, so much better than that of sinful pleasures, that he cannot but account the assaults of the former less formidable than the addresses of the latter: and can be better reconciled to, the severities of the one, than the caresses and courtship of the other. He would not disgust divine dispensations, not quarrel with p. 44his allowance as too small, nor with his grievances as too great. Considering that he hath not worth enough to be the price of the least blessing; nor unworthiness little enough to make the greatest pressure overweight: And that God hath promised not to lay on so much as to oppress his patience; and doth never leave him too little to maintain his thankfulness; and that the most unpleasant Cup God puts into his hand to drink, is of mercies tempering; which can distill sweetness for him out of the waters of Marah, and extract an excellent Spirit from Gall and wormwood: and if he be cut short of lower accommodations, it shall be but to starve his lust; his Graces shall thrive the more: and what evils assault him, shall forfeit their malignity and turn good, Rom. 8.28. The Ark of the Covenant is a fit resemblance of him, as in whom are laid up both the tables of it, and hidden Manna by them, and Gods rod blossoming and bringing forth the peaceable fruit of righteousness. His patience bestows a beauty upon adversity, and gives a pleasing relish to the most unpleasing accidents. This teaches his griefs to forget their grievousness, and trouble it self to be little p. 45troublesome. Whereas impatience layes on more load, and makes men but more envenome their Spirits, and tear their flesh with Gods arrows, and turn his seasonable lancings into fretting sores, and incurable Cancers.

None so fearful as the good man of doing evil, and yet none more valiant in enduring it. He is the greatest enemy to his most beloved sins, and yet the best friend to his most unloving enemies. Injuries he strives to receive with contempt, and revenge with kindness. He counts that a bad stomach, which cannot digest any thing hard or harsh, without turning it into ill blood. With soft answers he turns away wrath, Pro. 15.1.Prov 15:1and forbears grievous words, because they stir up anger, and strife, the least spark of which he would not blow up by any provoking breath, much less would he seek abroad for fuel to feed it, or listen to tale-bearers (a Generation forbidden, Lev. 19.16. As are also tatlers and busie-bodies, 1 Tim. 5.13.) For where no Wood is, the fire goes out, so where there is no tale-bearer, the strife ceases. (A whisperer or a tale-bearer, for the word in the Hebrew is the same,Pro. 16.28.Prov 16:28 separateth p. 46a friend) his words are as wounds, &c. Prov. 26.20, 22. They wound not only himself and the party they concern, but often those also who hearken to them, who may hereby have their credulity abused, and become guilty of slander (which a Citizen of Sion is to be free from) in believing,Psal. 15.3.Ps 15:3 if not in reporting a lye. However they may be robbed of the quiet of their Spirits, of their Glory in passing over a transgression, Prov. 19.11. Of that fervent charity which we are bidden, have above all things, which should cover a multitude of sins, 1 Pet. 4.8. And they may thereupon be guilty of passion, bitterness, variance, desire of revenge, hatred, &c. and be indisposed for their duty both to God and man. For where envying and strife is, there is confusion and every evil work. This is earthly, sensual, devilish, and contrary to the wisdom which descendeth from above; for that is first pure, and then peaceable, gentle, and easie to be intreated (or perswaded) full of mercy and good fruits, &c. James 3.15, 16, 17. He who hath a right Spirit within him, remembers that anger rests in the bosom of fools,Ephes. 4.26, 27.Eph 4:26Eph 4:27 and that the Devil lodges in the p. 47bosome of angry persons, who let the Sun go down on their wrath: and that malice renders men very unlike God who is love, and so like the Devil as to be his pictures, his children.Joh 8 40. James 3.8. & 1.26.John 8:40Jas 3:8Jas 1:26 He considers the tongue is an unruly evil, full of deadly poyson, and that who so bridles it not, his Religion is vain. He therefore renders not evil for evil, not reviling for reviling, but blessing, 1 Pet. 3.9. He will go back from his right considerably, to make way for peace and friendship; and though wronged, will not count it unbeseeming him to imitate his Heavenly Father in first seeking to the party which did the wrong, to be reconciled to him. He will not disdain to stoop very low to take up a difference, when he considers how Heaven hath stooped to Earth, the holy and glorious God to sinful dust, and that he is commanded to be merciful, as his Heavenly Father is merciful, and to forgive (even till seventy seven times, Mat. 6 14, 15. & 18.21, 22.Matt 6:14Matt 6:15Matt 18:21Matt 18:22if any one offend him so oft) if he would be forgiven; and to pray without wrath, 1 Tim. 2.8. And that else he shall but curse himself with the heaviest curse when ever he prayes, that God would forgive him his trespasses, as he forgives those who trespass p. 48against him, that is, not forgive them at all; and shall be liable to judgement without mercy, for not shewing mercy. Then he thinks of his proneness to errors, failings, indiscretions, which may need others pardon, as well as theirs his: but especially that God hath received a thousand unkindnesses from him for every one that he hath received from others; and that its not equal to expect, that God should pass by his, when he will not pass by theirs. He dreads the doom of that's servant, who when his Lord had forgiven him ten thousand talents, would not forgive his fellow servant a hundred pence; he was delivered to the tormentors, till he should pay all that was due, that for ever. So shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his Brother their tresspasses, Matth. 18.23. to 35. A good man would not lose Heaven, to keep such a Hell in his Spirit as pride and wrath would enkindle there, to be but the pledge of a worse at his death. He would by no means be without the badge and cognizance of Christs Disciples, whereby he would have them known,1 John 13.35. love, or charity, which he tryes by that p. 49touch-stone in 1 Cor. 13.4. to 8. He looks to the good thoughts, good will, good words, and good deeds of charity too. He confines it not to the bodies of others, but hath a kindness also for their souls, and he sends his bounty a begging to them on the behalf of their welfare; while his alms come to request their acceptance of that service, which his best advice is ready to render to their spiritual and eternal interest.

He is very careful to perform the duties, the several relations he stands in oblige him to, as having great reason to suspect, that he is void of goodness, if he be not good in them. Seeing relative duties make up a very great part of Religion; and that he, who allows himself in the breach of any one command, is guilty of all, though he should observe the rest, James 2.10. Because he keeps none out of a right obedience to God, as enjoyning them, for if he did so, he would keep that which he breaks (it being enjoyned) as well as the rest. He would not neglect what God hath made his duty to others, because they fail in theirs to him. If you love them who love you; or do good to them who do good to you, p. 50what thank have you? for sinners also do even the same; Luke 6.32, 33. But Saints must do more, Love and do good to those who hate and despightfully use them, 1 Pet. 3.9.1 Pet 3:9ver. 27, 28. By what name then shall they be called, who are so far from this, that they come short of what sinners do?

He who hath the truth of Grace looks to the paying to those who are over him their due honour, reverence, obedience, service, tribute, &c. and esteems himself bound by those commands, be courtous, 1 Pet. 3.8. Honour all men▪ 1 Pet. 2.17. In honour prefer one another, Rom. 12.10. as well as by that, Do justly. Yea, doing justly comprehends the giveing respect and honour to others, for it is a debt, their due. Render to all their dues, honour to whom honour, Rom. 13.7. Therefore the denying it in ordinary course is undue, and unjust.

If he have others under his charge, he hath a tender and circumspect regard to them. If he be a Magistrate, he is not a terror to good works, but to the evil. He is careful that his practice may not give license or encouragement to any sin his authority is to punish and suppress; that private guilt may not stop the current p. 51of his publick Justice, and he be obliged while he judges others to condemn himself. If he be a Minister, Rom. 2.1.Rom 2:1he writes after that Copy the Apostle set Timothy, 1 Tim. 6.11. & 4.12.13, 14, 15.1 Tim 6:111 Tim 4:121 Tim 4:131 Tim 4:141 Tim 4:15Follow after righteousness, godliness, faith, love, patience, meekness, be an example in word, conversation, charity, spirit, purity. Give attendance to reading, exhortation, doctrine. Neglect not the gift in thee. 2 Tim. 4.2.2 Tim 4:2Give thy self wholly to these things, Preach the word, be instant in season, out of season, reprove, rebuke, &c.

He doth not only point the people the way to Heaven, but lead them in it himself. He walks not so, as to let his feet cast dirt in his mouth. Nor is his life at Sanballats work, while his Doctrine is at Nehemiahs. They do not both together present a checquer of Heaven and Hell. He doth not make Hebrew of his Discourses, and read them backward in his practice. If the good man be a Master, he seeks to prefer his servants to Gods service, and calls on them to do Gods work as well as his own. And he imitates David in the choice of them, not suffering such as are wicked to dwell in his House, Psal. 101.5, 6, 7. Further, he would have her who is matched to him, to be related p. 48duplicate page p. 49duplicate page p. 50duplicate page p. 51duplicate page p. 52to Christ, and takes the pattern of his love to her (as he is commanded) from Christs love to his Church, and his own to himself: and so, by the heartiness, tenderness, fidelity and constancy of it, shews that he doth not lose the conscience of his duty, arising from Gods Ordinance and Injunction, and his own relation and Covenant; see Eph. 5.25, 28, 33. If he have children, he labours to make them heirs of Heaven, and to render them as dutiful to God as to himself. To wholsome instruction and correction he adds a good example, (without which the other may be fruitless) shunning himself what he would have them avoid. Knowing that it would forbid their belief of the excellency of good courses, and their obligation to them, to see him who recommends and presses them not careful to practise them, and consequently not to be perswaded himself of that whereof he attempts to perswade them. He endeavours to make his House, a House of God, and his houshold, a houshold of faith. He is constantly careful to serve God, and strives to do it in a spiritual and lively manner, not only alone, but with others; not only in his Closet, but p. 53in his Family (and cannot satisfie himself with doing one only without the other) neither doth he put off God in either place with an Evening without a Morning Sacrifice: Both which were appointed under the Law, and shaddowed what is to be performed under the Gospel. Therefore we are bidden pray continually, 1 Thess. 5.17. Col. 4.2. and offer the Sacrifices of praise to God continually, Heb. 13.5. (which is to go along with prayer, Phil. 4.6.) where continually is as much as Morning and evening, for there is a plain analogical reference to the daily (called the continual) Sacrifice, which was commanded, Ex. 29.38. to be offered day by day continually, that is, as is explained in the next Verse,V. 42. in the Morning and at Even.

And no less than both secret and family-prayer at both these times can be included in that command, Eph. 6.18. Praying alwayes (we find alwayes in the matter of prayer signifying at least night and day, and one put for the other in 1 Thess. 1.2, 3. with Chap. 3.9.10) with all prayer and supplication in the Spirit, (therefore with family prayer as well as secret) and watching thereto with all perseverance p. 54and supplication for all Saints. The pious man thinks it not fit for him and his, to defer begging their daily bread (that is, a supply of all the temporal wants of the day) till the day be spent and past; or to ask their heavenly Fathers blessing, only when they go to bed, and not when they rise. He accounts prayer as requisite a Preface as a conclusion to the acts of the day. Since there is as much need of preservation from danger in the day as in the night, and more from sin, and of direction in their course, and of a blessing upon family-affairs and interests, which cannot be expected where it is not begged, Prov. 3.33. The curse of the Lord is in the house of the wicked, but he blesseth the habitation of the just. Jer. 10.25. Pour out thy fury upon the families that call not on thy name. If he be worse than an Infidel, who provides not for the bodies of those in his family, sure he is not so good as a Christian who takes no care of their souls, who neglects daily family-prayer, or does it but by halves. Such as serve God but once a day, shew a great insensibleness of their dependance on him, both for what they have and need, and manifest p. 55but little love to him or their duty, and that they owe their Religion more to Custome than Conscience. But he who acts from conscience, follows the example of Cornelius, Acts 10.2.Acts 10:2who was a devout man, and feared (that is, worshipped) the Lord with all his house, and prayed to God alway, that's at least, twice a day. He looks also upon reading the Word as a requisite companion of prayer, to instruct all in the house in their duties, Deut. 6.6, 7. & 17.19. Col. 3.16. which he whets upon them, and is careful to inform them well in the principles of Religion, that they may neither run into Error nor prophaness. The abounding of both which, as also of ignorance, yea, even in those who are soberer, and of unprofitableness by Sermons and good Books, through an inability to understand the terms and phrases relating to the grounds of Religion (as what faith, justification, sanctification, redemption, adoption, the Offices of Christ, his Intercession, the Covenant of Grace, &c. are) which frequently occurr in them; The abounding of all these, is to be charged upon Governours of Families neglecting to principle p. 56those well who are under their charge, which will dreadfully aggravate their accounts at the Great Day, when they shall have the miscarriages of so many set on their score. Religion was first born and bred up in families for a long time in the beginning of the world; and it must still be maintained there, or it cannot subsist; Because families are the elements of which all Societies (and both Church and State) are composed. Therefore it's Satans great design to stifle it there, but the good man will not suffer it where he hath any thing to do. To which end he is also careful that neither he nor his commit that Sacriledge of alienating the Lords Day, from those holy employments to which it hath been impropriated. He thinks it very unreasonable to steal any part of it, for the world, lusts, sports, &c. When Divine bounty hath been so much more liberal to his temporal occasions than to his own service, as to allow him six dayes for one: and the rather since that one is designed for his souls good, as the other for his bodies. Therefore those that do not rightly employ it, shew they neither care for God nor their souls, p. 57and that they love their sloth, gain, or game better than either. Nor doth the gracious man only serve God by a seventh dayes rest, but by his six dayes labour too. He strives both to be fervent in Spirit, serving the Lord, and not sloathful in business. He is every day careful that the world may not rob him of his God, nor the Devil of his soul, nor seducers of his faith, nor his enemies of his love, nor his friends of his time. He is willing to lay it out for them, but not to lose it among them. He accounts company no excuse from redeeming time, and that all society should be improved to some good purpose. Therefore where he is engaged, he endeavours the discourse may be so managed, as to serve the designs of piety, or some useful knowledge, or some way or other minister to his own or others good; and not to be a wind that blows no body any profit, much less a hurtful one, like that of many which serves only to blow out mens light, or blow up their lusts, or blow dust into their eyes, or a frost into their hearts (to cool good affections, and take away the very breath of spiritual life) or to blast others repute, or toss their failings p. 58to and fro, or to lend wings to time to fly away the more easily. How little discourse is to be found ordinarily amongst men, of which this is not the best that can be said, that it is useless. The holy man useth the holy, reverend, dreadful and glorious name of God with all seriousness and reverence, much unlike those who do not only not sanctifie, but abuse it, by an ordinary prostituting of it, only to fill up the vacuities of their common discourse; often, with as little sense and pertinency as reverence, interlarding an O Lord, O God, O Jesu; who besides that they violate the third Commandment, by using Gods name so vainly, and so put themselves into the number of those whom God will not hold guiltless; (who shall be liable to his judgement, though they be not to mans) they commit no small absurdity in opening their mouths at that rate, as if they thought those little things that excite their admiration should raise the like in God. And can he repute it any other than a high affront, to be so often called on by them, when they have nothing to say to him? How would a King or Noble Personage resent it, if so p. 59served by those that are about him? What is this, but for men to tell those they converse with, that though they pray Gods name may be hallowed, yet they do not intend it shall be done by them?

IV. The gracious, man is a Paradox, wonder & derision to the men of his generation. They neither understand nor affect him.

1. He is not understood by them, he is a Riddle to them. For in him is to be found (when in his best temper) the friendly greet of a heavenly raisedness of mind, and a humble condescension; the happy match of poverty and bravery of Spirit; the fast embraces of wisdom and simplicity; the lovely white and red of innocency and injured patience; the sweet accord of sorrow and joy, the several affections tuning their discords into a delightful harmony.

He lives upon trust, and the more he goes on trust, the better his credit is. He seeks himself most when he denyes himself; He is sure to have his will by praying heartily that he may not have it, that not his will, but Gods may be done. Those temporal things he usually holds the fastest, which he is ready to let go: The looser he sits to them, the faster they p. 60cleave to him. He is most advanced by abasement; and the lowlier he is, the higher and nearer Heaven. If he have store of temporal advantages and comforts: No man enjoyes them so much, for he enjoyes them both in this world, and in that to come. In this world, by a higher content and delight, because he more rellishes the love and goodness of God in them, and is more sensible of his own unworthiness, which makes the mercies appear greater to him. And in the other world he shall receive upon Gods Bill of Exchange, his promises, whatever he paid out here to charity and piety. If he have not riches, he is richer in his poverty, than others in their wealth. His hopes are more worth than all the worldlings possessions. He enjoyes more in an earnest, than they in their whole bargains. The very evils that befall him are greater blessings than all their goods. When he is stript of all that men can take from him, he hath still a treasure left within, and another above. He who hath godliness with contentment whatever he wants, he hath enough; and when he hath least, he usually hath most; most of that which is most worth the having, p. 61the richest incomes of Grace, and the largest tokens of Divine Love. When he seems to have nothing, yet he hath all; he hath Christ in whom all fulness dwells, and who is all in all, and he is such an heir as the world cannot shew another so great, heir to an eternal Kingdom and Crown of Glory. If he suffer upon a righteous account, God often lets in such revivings and refreshments, as make his very sorrows to smile, and tribulation it self to be joyful. However he ballances his pressures with such supports as secure him from such despondencies, as make the hearts of many sink in the height of their mirth. His calamities are more comfortable, than luxurious persons jollities; and his disgrace for Christ and Righteousness sake, more glorious than all their honour, Matth. 5.11, 12.

2. He is not affected by the men of the world, John 15.18, 19. Ignorant,Prov. 29.27.Prov 29:27 loose and sensual persons like him not, because his faith and manners differ from theirs. For his manners are framed by the Rule of Gods Word, and theirs by the unruliness of their own lusts. His faith is built upon what God saith, Gen. 2.17.Gen 2:17that sinners (who follow their lusts) shall p. 62surely dye: but theirs (I mean the faith they live by, whatever they prosess) is founded on what the Devil suggests, Ye shall not surely dye. His faith is accompanied with holiness, but theirs cares not for its company. Theirs is indeed a faith of Miracles, which can easily remove the most mountainous difficulties out of the way to Heaven, yea, and remove Heaven it self, and set it at the end of the broad way. It can reconcile God and sin, and make a match between the most desperate wickedness and everlasting happiness. It can cut off the entail of the inheritance of the Sons of God, and make it pass from them to the children of disobedience. Its a faith that can make evil good, and good evil; give credit to things most incredible, yea, impossible, as that God who is Truth it self will not be true to his own threatnings. That though themselves be never so bad, yet their condition is good, and let them displease God never so much, yet he is well pleased with them.Prov. 15.8, 9.Prov 15:8Prov 15:9 That they are in his favour, though he hath declared their way to be an abomination to him. That though they rant, and swell, and swear, and whore; yea, though they fight p. 63against God and goodness in the forlorn hope of the Prince of Darkness while they live, yet that Divine embraces, and the rewards and joyes of the other world await them.

The Gracious person meets with many reproaches from worldly men, but those reproaches are commonly so unhappy as to light on his excellencies, and so dash out their own brains. For such men are adversaries to him, because he follows the thing that good is, Psalm 38.20. And his departing from evil makes him a prey, Isa. 59.14. Yea, so equal a share have malice and folly in their reproaches cast on him, that they are the greatest reproaches to themselves, and are witnesses of their own falshood, whilest the only reason they have for them is the greatest reason against them. For they account him a fool, because he is truly wise: almost out of his wits, because with the Prodigal, he is come to himself: a hypocrite, because he is sincere: low-spirited, because he is heavenly-minded; obstinate because obedient to God: the filth and off-scouring of all things, because he is so much for purity and against defilement; most blameworthy, p. 64because most unblamable; to offend, when he will not offend; and to do ill, because he doth well. We find in 1 Pet. 4.3, 4. those who walk in lasciviousness, lusts, excess of Wine, revellings, &c. wondering, or thinking it strange that he runs not with them to the same excess of riot, speaking evil of him, but they shall give an account to the judge of quick and dead for it. And well they may expect to do so: For what can be more wonderful than their wonder? What more prodigiously strange than to think strangely of him (as they in effect do) that he had not rather be like the Devil than God? For unholiness is the Devils image, as holiness is Gods. Because he doth not love evil better than good: Because he cannot disaffect the Divinest Beauty, and dote upon the foulest of Moral deformities: Because he will not requite Divine bounty and patience with all the affronts and indignities he can put upon him. Because he had not rather make himself an heir of condemnation, than of salvation: Not save his sins, rather than his soul: Not take pains to be miserable: Not labour eternally to undo himself: Not be far more industrious to earn those p. 65sad wages in Rom. 6.23. The intolerable torments of Hell, than all the glory and bliss of Heaven. For death, even the second death shall be their pay who make sin their work, whatever they imagine to the contrary, Rev. 21.8. Gal. 5.19, 20, 21. 1 Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived; neither fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, nor extortioners shall inherit the Kingdom of God. How ridiculous is their laughter, who laugh at a good man, because he matters what God saith, and scruples the breaking of any of his hedges (his commands) when they stand in the way of his own pleasure, and is afraid to go in the high road to destruction when he shall have so much company? How little wit do those, who would go for great wits, shew in accounting him dull, because he will not be prophane, not make jests of seriousness, nor delight in scorning? In reproaching him because he will not be one of those Fools who make a mock of sin, Prov. 14.9. A sport of wickedness, Prov. 10.23. Because he will not make merry p. 66with vain, obscene, scurrilous and impious fancies, and laugh so long at the strict observance of Divine Commands, as till he set God a laughing too at his calamity, and mocking when his fear and destruction come, Prov. 1.22, 26, 27. Well might the Wise man say of such laughter, that it is mad, &c. Eccles. 2.2. And compare it with the crackling of thorns, which makes a great noise and a suddain blaze, that may delight for the present, but will soon be out, and serve only to kindle for them an everlasting fire,Read 2 Thess. 1.6. to 10.2 Thess 1:6–10 Jude, v. 15, 18. Now are not they great Wits that have not wit enough to keep out of unquenchable fire? that are no wiser than to leap into those flames, out of which there is no escape, only to make mirth and sport? Shall he be accounted blockish, who will not be ingenious at so great a peril; yea, who will not go out of his wits that he may seem witty? For what doth he less, who ventures Gods curse for mans applause? and will expose himself to eternal howlings for the acclamations of a few here, and those, usually such whose vicious practices render their judgements infamous, and turn their praises into p. 67reproaches? Who do more merit that Character of Wits in jest, and Fools in earnest? Yet is not the good man at all obliged to be a stranger to good wit. Yea, wit is then best, when seasoned with Grace. His Mercury is more sublimed; his humours purer and better rectified. He takes the more pleasant spirit, the siner salt of wit, and leaves to others the terra damnata, the dreggs and excrements of it, to whom not seldom they are the more delightful, by how much the more noisome and offensive; and are best relished by the grosser palats of those whom the Scripture represents by Dogs and Swine.

What more contemptible than the contempt of those Gallant Spirits who despise the holy man as sneaking and low spirited, because he hath not the courage to encounter his Maker, and to contemn Almighty displeasure? Because he dares not out-brave Gods threatnings, and defie his judgements? nor challenge him at his own weapon, the Sword of the Spirit, by abusing it to strike at his duty, and defend his enormities? Because he wants the bravery to wound his soul without ever crying Oh! and to be fearless of death, though eternal? Who scorn p. 68him, because he is better than the mighty, in being slow to anger, and is able to do more than he who takes a City, by ruling his own Spirit, Prov. 16.32. And can bear an injury, which their impotency cannot.

How wisely do many censure him for rude and ill-bred, because he hath not the civility to sin for company? not that piece of manners to go out of the way of God and his duty, to wait upon others in their extravagancies? Cannot admire Vanity, nor applaud vice, but reproves instead of flattering those who harbour it? Because he wants the gracefulness of a careless deportment, and a forehead that can refuse to be ashamed, a confidence unmoved at the greatest presence, though Divine, and able to sin without blushing? And because he hath not learned to court destruction with all that hellish rhetorick, those lascivious addresses, those modish and fashionable sins, which swearing, wantonness and debauchery can furnish him with; and that with such transport, as if he could not know a greater misery than to miss thereof.

The Voluptuous (as unreasonably still) think him a man of no gust, abandoned to stupidity, and void of the sentiments p. 69due to his nature, because those pleasures which are of so high a price, that not only an earthly, but an heavenly inheritance, must go to the purchase of them, are of no rellish with him: Because he will not give up the solace of a good conscience, the comforts of Gods presence, and the offers of eternal joyes, a prey to a few moments enjoyment of sensual delights, or those polluted and criminal pleasures, which pay for their short welcome in the uneasie stings of after reflections, and the sad presages of future vengeance: Because he will not make a present of his honour; chastity, strength and wealth to any vile affection, or for those enjoyments, which will reduce him to mourn at the last, and say, How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my Teachers, Prov. 5.11, 12, 13. Because he cannot find more pleasure in conversing with his Hawks and Doggs, than with God: Because he is not so jolly as to go to Hell in a frolick; or will not spend his soul upon his body while he lives, and leave both to the worms when he dyes; his body to those in the grave, and his soul to that in Hell (bred of his indulged corruption) which never dyes. p. 70How unsociable is he accounted by those who put into their practical Creed, instead of Communion of Saints, good fellowship, and instead of Communion with God, good creatures? Unsociable I say, because he will not go with them as far as they would have him, that's to their wits end, but leaves them where sobriety will not bear them company? Because he is not willing to be robbed of himself, and be at the charge to have it done? Cannot think a cup too much worth paying his reason for, or forfeiting the fullest draughts of those pleasures at Gods right hand for ever? Cannot drink his own confusion to others health, and pledge men so long, as till he be obliged to pledge God too in a Cup of the Wine of his wrath? Cannot be induced to imitate many others, in drinking God out of his mind, understanding out of his head, feeling out of his heart, business out of his hand, health out of his body, money out of his purse, his family out of doors, himself into misery, and Gods judgements into the place where he lives? Because he will not merit that wo, in Isa. 5.22. Wo to them who are mighty to drink Wine, and men of strength to mingle strong drink. Able sinners! whose glory it is, that they offend not out of p. 71weakness, and can go upright to the pit of destruction, when others can no better than reel into it. Strange! that any men should account it worthy their ambition to merit Gods wo! That they should so far neglect the dignity of their nature, designed to an imitation of the most excellent of Beings, as to labour to render themselves the veriest Bruites that ever were without the priviledge of a trough, and esteem it a mighty attainment to resemble a spunge, or be eminent in that capacity wherein a hogshead excells them. Nor are such excused, in that their large draughts are not more than their brains, since they are more than temperance will bear, than nature can need (as rather oppressing than relieving it) and so than can consist with a due care of preserving both body and soul in good plight, and than piety will allow, which requires an eating and drinking to Gods glory, 1 Cor. 10.31. Whereto this practice is not a little prejudicial, as disposing to many evils, passion, fury, strife, lust, levity, corrupt communication, neglect of duties both Religious and Civil, and great waste of time and of Gods good Creatures, and often a makeing p. 72others distempered, whether by example or enticement. It being accounted by some a valorous part, to drink others under the Table, in which while they triumph and sport themselves, they rejoyce to see God dishonoured, his creatures abused, his Image defaced in others, their bodies wronged, and their souls much more. And shall this be counted manly? What is more the Devils part, than to draw men to sin at as high a rate as may be, and urge them to their own ruine? Such as make others drunk, may read their particular wo in Hab. 2.15, 16. The principles of such intemperate persons may well stretch to any thing, being so throughly soaked, and their conscience be silent afterward, when it hath been often duck't for a scold: and if they reproach the holy man, it were for him too much to value their judgements to regard it. But the most general charge and imputation cast upon him, is that he is too precise and strict, and makes more ado than needs in Religion. Of the Authors of which I shall demand thus, Doth he more than God requires both of him and you in these and the like commands? p. 73Walk circumspectly, or rather exactly, Ephes. 5.15, 16. Be holy in all manner of conversation, 1 Pet. 1.15. Strive to enter in at the straight gate, for many shall seek to enter in, and shall not be able, Luk. 13.24. Work out your salvation with fear and trembling, Phil. 2.12. Grow in Grace, 2 Pet. 3. ult. Perfect holiness in the fear of God, 1 Cor. 7.1. Abstain from vain thoughts, Jer. 4.14. Wanton thoughts or inclinations, Matth. 5.28. Inordinate affection, evil concupiscence, covetousness, anger, wrath, envy, guile, lying, Col. 3.5, 8, 9. 1 Pet. 2.1. Ʋsing any Oath in ordinary discourse (which is the way to condemnation,) James 5.12. From filthy, foolish, scurrilous (or abusive) talk, Ephes. 5.4. Yea, From idle words, Matth. 12.36, 37. And From all appearance of evil, 1 Thess. 5.22. Ever follow that which is good, ver. 15. Giving all diligence, add to your faith vertue, knowledge, temperance, patience, godliness, brotherly-kindness, charity. He that lacketh these things is blind, &c. 2 Pet. 5. to 9. Alwayes abound in the work of the Lord, 1 Cor. 15.58. Whether you eat, drink, or whatever you do, do all to the glory of God, 1 Cor. 10.31. Walk as Christ walked, 1 John 2.6. Now can all this be p. 74done with little a-do? Will it not give the utmost diligence a sufficient task, and be Apologie enough for the greatest strictness? Doth the Gospel require these things? And is it unnecessary over-doing to obey it? And that when those who obey it not are assured in 2 Thess. 1.8, 9. That Christ will come in flaming fire, taking vengeance o… them, and they shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power? Is not all this Gods Will? And can you pray that his will be done, and yet in many things omit the doing of it your selves, and cry out of those who do it? Doth all this amount to more than you by your Baptismal engagement are obliged to perform? Doth not the renouncing of all the works of the Devil, the vanities of the world, and lusts of the flesh, believing Gods Word and keeping his Commandments, and being Christs faithful servant to your lives end come to as much? Who of those you blame for overdoing, doth more? Yea, who of them finds not much more cause to blame himself for doing less, and to grieve that he comes much short of what he should do? Have you not then p. 75most reason to turn the blame on your selves, who come so far short of him? Except you will account it a fault, not to be false to God, not to deal perfidiously with him. Is God the rewarder of those who diligently seek him? And is it best then to serve him negligently? Is it come to this, the less obedience the better? Then Hell hath the best presidents. Are defects commendable? or any the more beautiful for being spotted with sin? Can you think it better to be more unlike Christ, who fulfilled all righteousness, than so come as near his example as may be? If so, then henceforth own your right name of Antichristians. Can you read in Gods Word of the unprofitable servant, Matth. 25.24, 30. Of the five foolish Virgins, ver. 1, 2, &c. Of three of the four sorts of hearers, Matth. 13.18, &c. Of the strict Pharisees, Matth. 5.20. And of those great Professors in Matth. 7.22, 23. Luke 13.26, 27, 28. All shut out of Heaven, because they did not enough to be possest of it, and yet content your selves without doing more; yea, with doing less than some of them did? If the righteous scarcely be saved (i. e. If the best be not saved without much p. 76ado) Where shall the ungodly and sinner appear? 1 Pet. 4.18. Will you rather undo your selves, than have the innocence of being guilty of much ado, that you may be saved? Is not Heaven abundantly sufficient to deserve and reward all you can do to obtain it? Are such goods more worthy of your utmost industry, which you can but enjoy for a while, and must part with when you leave this world; than such as will accompany you to another, and you may enjoy for ever? Shall the greatest diligence be esteemed little enough to enable you to be a greater loser than many others (who are not so rich) at your death? And shall it be accounted too much to make you a gainer to all eternity? Will you lose your chief end to get means? Is the greatest caution allowable for avoiding temporal inconveniences, and shall it not for the escaping of eternal misery? Is it seemly to have your heads where your feet should be? To level your highest aims with the Earth, and let your Heaven-born souls stick fast in the thick clay, yea, in the mire and filth of pollution? Do you willingly resign up your selves p. 77to undergo all that strictness, which the world and your lusts, covetousness, pride, intemperance, enjoyn, and think no pains too much spent in their drudgery, and the service of your bodies? And will you allow of no strictness in Religion? Shall any thing be reckoned too much that is done for God and your souls? Is there no fear of any excess but in goodness? Is diligence a fault in Gods Servants? or obedience in his children? Do you count them so in yours? Can you serve an Apprentiship to the Devil or sin while you live, and expect that God will make you free of that City which is above, when your time is out? Is it enough to give up your names to Christianity, when you afterwards let your practice blot them out? But I shall leave off arguing the case with you (for me-thinks by this time you should be convinced of your error) and fall to beseeching of you, that as you would not live below the dignity of your nature, besides the right use of your reason, beneath the purpose of your lives; to the real (though not verbal) renouncing of your Baptism, to the dishonour of your profession, the p. 78reproach of that holy name by which you are called, the forfeiting of your mercies, the loss of your time, and of your souls: As you would not affront your Maker, not reject your Redeemer, not do despight to the Comforter, not be a stranger to Gods Promises, and a prey to his judgements: As you would not be acquainted with the twinges and convulsions of an injured conscience, with the insupporrtable wrath of an incensed God, with the perpetual rack of infernal torments:Titus 2.11, 12.Titus 2:11Titus 2:12 Deny ungodliness and worldly lusts, and live soberly, righteously and godly in this present world. If you would not lose whatever you have done towards Religion: If you would not have your convictions another day turn to your condemnation, your knowledge rise up in judgement against your practice, your good wishes accuse your bad courses, your fair promises indite your foul performances: If you have any regard to Gods Command, any fear of his displeasure, any desire of his favour, any sense of duty, any motions of gratitude: If any affection for your souls, any faithfulness to your greatest interest, any care to answer the ends of p. 79your Creation, any design of happiness that you would not have disappointed: If there be any credit in wisdom, any desirableness in goodness, any amiableness in the Divine Nature, any excellency in likeness to God: If any allurement in the fullest communications and resentments of Infinite Love; in that eternal glory, joy, beauty, perfection and blessedness which is only the portion of the Saints: Then follow after holiness; laying aside every weight, &c. run with patience the race set before you; and so run, as that you may obtain.2 Pet. 2.8, 10, 11.2 Pet 2:82 Pet 2:102 Pet 2:11 Let every Grace be in you and abound.

If you be young, by no means listen to those who would perswade you to put off your amendment to a further time, and bespeak you after this rate; Piety is too grave for you; much seriousness will spoil your wit. Take no spiritual Physick, but when you are sick: purge not your self while you are young. Let not any heat of zeal wither the flower of youth: bury not your beauty in the wrinkles of godly sorrow. Indulge your spirits in the spring of your dayes, and let the world reap the fruits of your ripest age; your dotage will serve that melancholly thing, Religion. Heaven will drop p. 80into your mouth, if you can but open it in a short petition before your teeth be set. Which is all one as if they should say thus, Walk after the sight of your own eyes now, and look to your duty, when you cannot see. Work not while it is day, but when the night comes. Mind matters of less moment while you can do any thing, and your main interest, when you are fit for nothing. Defer your repentance till hereafter, though you know not but you may dye to night. Put it off to a sick-bed, though you cannot tell but suddain death may prevent your lying at all: Or if not so, yet your sickness may take away your senses: or if you enjoy these, yet your hopes of recovery to the very last, may still make you delay your repentance: Or if you have any inclination to it, your pain may exceedingly unfit you for it: Or if you do any thing that way, the sincerity of your repentance will be very suspitious, not only as wanting the fruit thereof, a reformed life to evidence it, when death follows soon after, but also as most likely at such a time to spring only from the fear of Hell, and so to be such as will do you no good. Run as long and as far as you can out of the way to life, even till you be out of breath, and then return. First let your time be spent and then improve it. Think not of amending p. 81your life till it be done. Increase your debts to purpose, and be sure you have a good long score, and then pay. Provoke God as much as you are able, and then appease him. Let ill habits take the deepest root, and then they will be most conveniently pluckt up. Give your hearts as many mortal wounds as you can, and then think of a cure. Never have to do with the Physitian till your disease have brought you to the gates of death. Be Solomons Fool the greatest part of your life, its enough to be wise when you are old. Do not serve God till your lust turn you off, as too impotent for them. Let them have your strength, your weakness may suffice him. Offer up the best of your dayes, your floridest blood and briskest spirits to the Destroyer; and reserve your duller phlegm, the Caput mortuum of your old age, the very setlings of the last running of your time for your Saviour. Be sure you treasure up as much wrath as you can here, and then doubt not but you shall live well hereafter. Be but a faithful servant to the Flesh and the Devil while you live, and then confidently expect Heaven for your reward when you dye.

But must not they be quite forsaken of ingenuity and right judgement, who either give or take such advice? I p. 82need not further display the monstrousness of it: no… indeed add any thing more to prepare the way to the ensuing Treatise, having sufficiently evinced the great importance of the subjects whereof they treat. That therefore they may be as successful as useful, is the prayer of

J. Reyner.

THE PROPERTIES OF THE RIGHTEOUS DESCRIBED.

BY Edward Reyner, late Minister of the Gospel in Lincoln.

LONDON, Printed, by R. W. for Henry Mortlock, at the Sign of the White Hart in Westminster-Hall. 1668.