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Early English books online. (EEBO-TCP ; phase 1, no. A27016) Transcribed from: (Early English Books Online ; image set 59464) Images scanned from microfilm: (Early English books, 1641-1700 ; 201:17) A saint or a brute the certain necessity and excellency of holiness, &c. ... / by Richard Baxter. Baxter, Richard, 1615-1691. [17], 23, 384 [i.e. 374] p. Printed by R.W. for Francis Tyton ... and Nevil Simmons ..., London : 1662. Errata on p. [17]. Part 2 has special t.p. Reproduction of original in British Library.

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eng Holiness -- Early works to 1800. 2005-07 Assigned for keying and markup 2005-09 Keyed and coded from ProQuest page images 2005-11 Sampled and proofread 2005-11 Text and markup reviewed and edited 2006-01 Batch review (QC) and XML conversion

A SAINT OR A BRUTE.

The Certain Neceſsity and Excellency of Holineſs, &c. So plainly proved, and urgently applyed, as by the bleſsing of God may convince and ſave the miſerable, impenitent, ungodly Senſualiſts, if they will not let the Devil hinder them from a ſober and ſerious reading and conſidering.

To be Communicated by the Charitable, that deſire the Converſion and Salvation of ſouls, while the Patience of God, and the day of Grace and Hope continue.

By Richard Baxter.

The Firſt Part: Shewing the Neceſsity of Holineſs.

LONDON, Printed by R. W. for Francis Tyton, at the three daggers in Fleet-ſtreet, and Nevil Simmons Bookſeller at Kederminſter, Anno Dom. 1662.

To my dearly beloved Friends, the Inhabitants of Kederminſter in Worceſterſhire; and my late Auditors in the City of London: Confirming Grace, with Patience, Love and Peace be multiplyed. Dear Friends,

ONce more, through the great mercy of God, I have liberty to ſend you a Preacher for your private families, which may ſpeak to you (truly and plainly, though not elegantly) when I cannot, and when I lie ſilent in the duſt. I take it for no ſmall mercy that I have been ſo much employed about the Great and Neceſſary things, in deſpight of all the malice of Satan, who would have entangled me, and taken up my time, in perſonal vindications and barren controverſies. As I never knew that I had one enemy in the world that ever was acquainted with me; ſo thoſe that know me, diſſwading me from Apologies againſt the accuſations of thoſe that know me not, have ſpared my time for better work. Though there is about fifty writings (in whole or part) againſt me publiſhed, (by Infidels, Seekers, Familiſts, Enthuſiaſts, Quakers, Papiſts, Antinomians, Levellers, Covenant-breakers, State-ſubverters, Church-dividers, beſides impatient diſſenting Brethren, and Dependants that took it for the riſing way), I yet find no cauſe (as to the preſent age, and thoſe that know me) to be at any great care or pains for a defence; while malicious lyes do but make men wonder, that wrinkled Envy ſhould be ſo mad as to come ſo naked on the Stage, and ſhew her ugly deformities to the world, and could not ſtay at leaſt till Wit had helpt her to a Cloak.

I was alſo when I firſt intended Writing under another temptation; being of their mind that thought that nothing ſhould be made publike, but what a man had firſt laid out his choiceſt art upon; I thought to have acquainted the world with nothing but what was the work of Time and Diligence: But my conſcience ſoon told me, that there was too much of Pride and Selfiſhneſs in this; and that Humility and Self-denyal required me to lay by the affectation of that ſtile, and ſpare that induſtrie, which tended but to advance my name with men, when it hindred the main work, and croſt my end: And Providence drawing forth ſome popular unpoliſhed Diſcourſes, and giving them ſucceſs beyond my expectation, did thereby rebuke my ſelfiſh thoughts, and ſatisfie me that the Truths of God do perform their work more by their Divine Authority, and proper Evidence, and material Excellency, than by any ornaments of fleſhly wiſdom: and (as Seneca ſaith) though I will not deſpiſe an elegant Phyſicion, yet will I not think my ſelf much the happyer, for his adding eloquence to his healing art. Being encouraged then by Reaſon and Experience, I venture theſe popular Sermons into the world; and eſpecially for the uſe of you, my late Auditors, that heard them. I bleſs God that, when more worthy Labourers are fain to weep over their obſtinate, unprofitable, unthankful people, and ſome are driven away by their injuries, and put to ſhake off the duſt of their feet againſt them; I am rather forced to weep over my own unthankful heart, that did not ſufficiently value the mercy of a faithful flock, who parted with me rather as the Epheſians with Paul, Acts 20. and who have lived according to this Plain and Neceſſary doctrine which they have received: Among whom Papiſts, that perſwade men that our doctrine tendeth to diviſions, can find no diviſions or ſects: Who have conſtantly diſowned both the Ambitious uſurpations which have ſhaken the Kingdom; and the Factions, Cenſoriouſneſs, and cruel violence in the Church, which Pride hath generated and nouriſhed in this trying Age. Among whom I have enjoyed ſo very large a proportion of mercy, in the liberty of ſo long an exerciſe of my Miniſtry, with ſo unuſual advantage and ſucceſs, that I muſt be diſingenuouſly unthankfull if I ſhould murmure and repine at the preſent reſtraining hand of God: But I muſt ſay with David, 2 Sam. 15. 25. [If I ſhall find favour in the eyes of the Lord, he will bring me again and ſhew me the Ark and habitation (There or elſwhere uſe me in his ſervice): But if he ſay, I have no delight in thee, behold here I am, let him do to me as it ſeemeth good unto him.

And now with this Treatiſe, let me leave you theſe few ſeaſonable requeſts.

1. Be faithful to your faithful Paſtors: Think not that you can live in order and ſafety without their Miniſtry. When you can, attend their publike Miniſtry! Refuſe not their more private help: Read well my two ſheets for the Miniſtry: Where the lawful Paſtor is, there the Church is: Be not either impiouſly indifferent in your worſhipping of God, or peeviſhly quarrelſom with what is commanded or practiſed by others, nor diſobedient to Authority in lawful things.

2. Maintain ſtill your antient Love and Unity and Peace among yourſelves, and improve your company and converſe to the advantage of your ſouls. Be daily interlocutory preachers to one another: Speak as the Oracles of God; and Preach by a holy, patient, harmleſs, charitable and heavenly life. This kind of Preaching none can ſilence but your own corruptions.

3. Improve the profitable books which are among you. 1. Read them frequently, and reverently, and ſeriouſly to your families; when you have called them together, and prayed for Gods bleſſing. 2. Carry them abroad with you, and when you fall into company where you cannot better ſpend your time, read to them ſome ſeaſonable paſſages of ſuch writings. 3. Give or Lend them to thoſe that need, and want either Purſes or Hearts to provide them; and get them to promiſe you to read them, and enquire after the ſucceſs. By ſuch improvement Books may become ſuch Seconds or Subſti utes to publike preaching, as that they may not be the leaſt ſupport of Religion and means to mens edification and ſalvation.

4. Make ſpecial and diligent proviſion to ſatisfie your ſelves and others againſt Popery, which is like to be none of the leaſt of your temptations. To this end, I pray you read well the ſingle ſheet againſt Popery which I publiſhed, and give of them abroad to others where there is need: Read alſo my other books againſt it: (My Safe Religion, and Key for Catholicks, and Diſpute with Mr. Johnſon) and Dr. Challoners Credo Sanctam Eccleſiam Catholicam: And when their ſophiſtry puzzleth you, 1. Call your able Paſtors to debate it. 2. And remember that they have the Scripture, and the far greater part of the univerſal Church, and the ſenſes of all the world to confute, before they can make good the cauſe their of ambitious Clergy. If you are but ſure you know Bread and Wine when you ſee, and feel, and ſmell, and taſte them, then you are at the end of controverſie with the Papiſts. Above all, ſee that you maintain the Love of God, and a heavenly mind, and mortified affections, and grow not opinionative, ſuperficial or looſe in your Religion: For he that is heartily of no Religion, is prepared to be of any Religion: And it is becauſe men are falſe to the acknowledged Truth, that they are given up to make a Religion of deceit and falſhood: Your fidelity to your King and Countrey, obligeth you to do your part to preſerve the ſubjects from a diſeaſe ſo injurious to them. Saith Dr. Sherman in his late [Account of Faith] againſt the Papiſt, Preſ. p. 4, 5. [If Kings would think upon it, there mi ••• be no Popes; ſince if Popes could well help it, there ſhould be no Kings.]

5. Take heed of all temptations to turbulency, reſiſting of Authority, or other unlawfull means in the obeying of your paſsions or diſcontents. As God choſe moſt eminently to Glorifie his Power under the Law of Works, and the ſpirit of bondage to fear did much prevail; but under the Goſpel he hath choſen moſt eminently to magnifie his Goodneſs, Love and Mercy; ſo accordingly is the impreſs made upon his ſervants hearts: They are animated by Love, for the propagating of Love; and therefore muſt work with Inſtruments of Love. And if we had well learnt the Doctrine and Example of our Lord, and made it our work to Love all, and to do good to all, and hurt to none, and with meekneſs and patience to let any hurt us, rather then do any thing for our own defence, which is againſt the Law of Love, we ſhould ſee that Chriſtianity would better thrive, when it would be better underſtood by the practice of the profeſſors. Often have I noted that a whole flock of ſheep will run away from the ſmalleſt dog, and yet there is few of them killed by dogs, becauſe they are under their Maſters care; when a Woolf or Fox is purſued by all, and few of them ſuffered to live. And oft have I obſerved, that when men that ſhift for themſelves can ſcarce paſs the ſtreets, yet children play in the way of Carts and Coaches without hurt, while every one takes it for his care to preſerve them, that cannot take care of and preſerve themſelves. And though the Deer that is within the Park is killed when the Owner pleaſe, yet he is preſerved there from others, when the wild and ſtragling Deer that are abroad, are a prey to any man that can catch or kill them. He that ſaveth his life ſhall loſe it, and he that loſeth it for Chriſt ſhall ſave it.

The Lord ſtabliſh, ſtrengthen, direct, and preſerve you to his Kingdom, and keep you from the paſsions of corrupted nature, and from the ſnares and rage of a deceitful and malicious world; I beſeech you continue yet your prayers for him that deſireth no greater advancement in the world, than to be

The ſervant of Chriſt, and Helper of your Joy, Rich. Baxter. June 7. 1662.
The Contents. Part 1. PReface: The contempt of Godlineſs rebuked, pag. 1 Godlineſs deſcribed: What it containeth; and what I mean by Godlineſs throughout this Treatiſe, p. 5 Signs of true Godlineſs, p. 14 Directions for ſuch as will be ſoundly and ſincerely godly, p. 18 LUke 10 41, 42. The deſign of the Treatiſe, p. 1 The Text explained, p. 3, &c. 1. Obſ. Neareſt natural relations are not alwayes of one mind in the matters of ſalvation, p. 8 2. Obſ. When Chriſt cometh into the houſe, he is preſently at work for the hearers ſouls, p. 8 3. Obſ. When the word is preached we muſt hear, p. 9 4. Obſ. The humility of Diſciples in thoſe times. ib. The ſenſe of the Text in ſeven Doctrines, p. 10 Doct. 1. One thing is Needful: It is One thing that is abſolutely Neceſſary; but they buſie themſelves about many, that neglect this one, p. 11 In what reſpect it is One, and but One, ibid. How the troubling matters of the world are many, p. 13 How far the One thing is Neceſſary, p. 15 Q . Are not other things Needful in their places? p. 18 The Application 1. by way of inquiry, how you have ſought the One thing Neceſſary, p. 20 How a true Chriſtian differeth from all hypocrites, p. 22 1. Whatever you have been doing in the world, you have but loſt your Time, if you have not done the One thing Needful, p. 25 2. And you have loſt all your labour, p. 26 3. You have been buſily undoing your ſelves, p. 29 4. You have unman'd your ſelves, and lived below your Reaſon, and as beſide your wits, p. 32 The madneſs of them that are afraid of being Godly, leſt it make them mad, p. 34 5. You have but abuſed and loſt all your mercies, p. 37, 38 6. You have neglected Chriſt, his Grace and Spirit, p. 40 7. Your hopes and peace are but deluſions and irrational, p. 41 Uſe 2. To lament the diſtracted courſe of worldlings, p. 43 Uſe 3. Exhortation: What courſe will you take for time to come? p. 48 Conſider 1. It is Neceſſity that is pleaded with you, p. 51 2. It is but One thing that God hath made Neceſſary, p. 56 3. This One thing is that Good part, p. 59 4. This Good part is offered you, and you have your choice, whether God or the world, heaven or earth ſhall be your portion, p. 61 Qu. How is it in our choice? have we free-will? p. 63 5. If you chooſe it, it ſhall never be taken from you. p. 65 A full confutation of thoſe ungodly ones that deny the Neceſſity of a holy life, p. 69. in 30 Queries. Obj. It is not Godlineſs, but your prociſe way that we call needleſs. The particulars of a holy life examined, p. 83. 1. Much preaching and hearing, p. 85 2. Reading Scriptures, 3. and ſervent Prayer, p. 86 3. Diligent inſtructing families, p. 88 4. The holy obſervation of the Lords Day juſtified, p. 89 7. Strictneſs of life in avoiding ſin, p. 92 8. The rigour of Church Diſcipline, p. 94 Obj. It is but few that are ſo ſtrict. p. 97 The ſecond Part. CHap. 1. Holineſs and its fruits are the Beſt part: Wherein the Happineſs of Saints conſiſteth, p. 101. Why moſt men chooſe it not. What is ſet in the Ballance againſt it, p. 110 The excuſes of refuſers anſwered, p. 112 Chap. 2. What he muſt do in reaſon, that will be reſolved which is the beſt part and way: And who ſhall be the judge, p. 114 Chap. 3. Twenty Queries for the full conviction of all Rational men that are willing to underſtand the truth, that There is a Life to come of Happineſs to the Godly, and Miſery to the Ungodly: With fifteen Queries for the conviction of Infidels, that the Goſpel is the infallible Word of God, p. 130 [Thoſe that have not read the ſecond Part of my Saints Reſt, and Treatiſe againſt Infidelity, and doubt of the Truth of the Scripture or the life to come, may read this third Chapter firſt, and ſo proceed to the reſt of the Book.] Clem. Writer's Objections anſwered, p. 157 Chap. 4. Holineſs is Beſt for all Societies, p. 159 1. It uniteth all in One head and Center, p. 160 2. It hath the moſt uniting, excellent, powerful end of duty, p. 161 3. It takes away the Ball of the worlds contention that breaketh Societies, ibid. 4. It deſtroyeth ſelfiſhneſs, which is the deſtroying principle, p. 162 5. It hath the moſt righteous Laws, ibid. 6. It is contrary to all diſturbing evil, ibid. 7. It effectually diſpoſeth the mind to duty, p. 163 8. It cleanſeth the very heart, and killeth ſecret ſin. 9. It cementeth Societies with unfeigned Love, ibid. 10. It maketh Princes and Rulers a double bleſſing: Manifeſted in five particulars, p. 164 11. It maketh the moſt Loyal and obedient ſubjects. For 1. it makes them know themſelves p. 166. 2. And to ſee God in their Rulers. 3. And to obey and ſubmit for conſcience ſake, p. 167. 4. And deſtroyeth ſelf-ſeeking. 5. And conſiſteth in Charity. 6. Proc reth Divine bleſſings. 7. And makes men meck, and patient, and forbearing. 8. Diſpoſeth to concord. 9. Aſſureth of the greateſt rewards of obedience. 10 And confirmeth againſt all temptations to diſobodience, p. 168 Object. Have not the greateſt rebellions been cauſed by your godly men! as the Waldenſes, Bohemians, French and others nearer us? Anſwered, p. 169, 170. ſpecially to Papiſts, p. 173, 174 12. Godlineſs makes men true to their Covenants; ibid. 13. It teacheth the true method of obeying, p. 175 14. It maketh men of publike spirits. 15. It maketh it their buſineſs to do good. 16. It makes men love enemies, and forgive wrongs. 17. It intereſſeth Societies in the favour and protection of God, p. 176 18 It is the ſureſt way to all ſupplies. 19. It is the Honour of Societies. 20. It muſt be beſt that is ſo heavenly, p. 177 Chap. 5. Times of Holineſs are the Beſt Times, p. 178. Thoſe that ſay, It never was a good world ſince there was ſo much Godlineſs, and ſo much preaching, are fully confuted by twenty Arguments. And their cavils anſwered. p. 181, &c. Chap. 6. Holineſs is the only way of ſafety, p. 196 Chap. 7. Holineſs is the only Honeſt way. The diſhoneſty of the ungodly proved, p. 205 Chap. 8. Holineſs is the moſt Gainful way proved, p. 219 Chap. 9. Holineſs is the moſt Honourable way, p. 232. A reproof of the reproach of Holineſs in England: And full proof of the Honour of a Godly life. ibid. Obj. It tends to make the godly proud to tell them of their Honour. Anſw. Many Reaſons for full confutation of this Objection, p. 258 The baſeneſs of the ungodly, p. 265 Chap. 10. Holineſs is the moſt Pleaſant life, p. 269 Proved: I. From the Nature of the thing, and 1. From the Revelations of God, and the Knowledge of Believers, p. 270 2. From the Will and Affections, the nature and operations of Grace therein, p. 277 3. From the quality of External holy duties, p. 282 4. From the Objects of holy Acts, p. 302, 303 Objections anſwered, p. 307, 308 II. From the Helps and Concomitants, p. 310 From the Effects, p. 312 The Aggravations of the Delights of Holineſs compared with the Delights of ſin, p. 314 Obj. Of the ſad lives of Believers, Anſwered, p. 323 Obj. Doth not God command men to faſt and mourn? p. 339 Uſe: Reproof to thoſe that can find no matter of pleaſure in a holy life. p. 341 The greatneſs of their ſin and miſery, p. 342 Directions, Shewing ſuch graceleſs perſons what to do, that they may come to Delight in God and Godlineſs, p. 348 Uſe 2 Reproof to thoſe ſelf troubling Chriſtians, who live as ſadly as if there were little pleaſure to be found in God, p. 353 Conſiderations fit to cure this ſad diſeaſe, p. 354 Qu. Whether it be not Hypocritical affectation, to ſeem conformable for fear of diſcouraging men from Religion: Fully anſwered, p. 359 Obj. I could rejoyce if I knew my title to the promiſes, p. 362 Obj. I have cauſe of ſorrow, p. 363 The conſiderations proſecuted, p. 364 Twelve Directions to ſad ſelf-troubling Chriſtians, how they may live a Joyful life, and find Delight in God and Godlineſs, p. 374.
Errata.

PAg. 277. lin. ult. for Law read Love; p. 35 . l. 5. for that once r. but once; l. 7. r. fermentations; l. ult. r. ſweeter; p. 358. l. 30. for unanſwerable r. anſwerable; p. 367. l. 23. r. Phyſicion; l. 38. after of r. in; p. 374. l 17. for is r. are; p. 375. l. 37. blot out when; p. 381. l. 37. r. terrours.

Smaller literall errours and miſpointings being not many I omit.

THE INTRODUCTION. To all ſuch as neglect, diſlike, or quarrell at a life of true and ſerious Godlineſs.

IT hath been the matter of my frequent admiration, How it can be conſiſtent with the Natural ſelf love, and Reaſonableneſs of man-kind, and the ſpecial ingenuity of ſome above others, for men to believe [that they muſt die, and after live in endleſs Joy or miſery, according to their preparations in this life] and yet to make no greater a matter of it, nor ſet themſelves with all their might to enquire what they muſt be and do if they will be ſaved; but to make as great a buſineſs and buſsle to have their Wills and Pleaſure for a little while, in the ſmall impertinent matters of this world, as if they had neither hopes or fears of any greater things hereafter. That as ſome melancholy perſons are caetera ſani, as rational as other 〈…〉 all matters ſaving ſome one, in which yet their de •… maketh them the pitty or deriſion of obſervers; ſo many that have wit enough to avoid fire and water, and to go out of the way from a wild beaſt or a mad man, yet have not the wit to avoid damnation, nor to preferre eternal life before a merry paſſage unto hell: Yea that ſome that account themſelves ingenuous, and men of a deeper reach then the unlearned, can ſee no further through the promiſes or threatnings of God, then through a Proſpective or a Tube; and have no wit that looketh beyond a grave; yea are ready to ſmile at the ſimplicity of thoſe that care whether they live in Heaven or Hell, and uſe but as much diligence for their ſalvation, as they uſe themſelves for that which Paul accounted dung.

Many a time I have wondered how the Devil can thus abuſe a man of reaſon, and ſuch as think themſelves no fools! and how ſuch unexpreſsible dotage can ſtand with either learning, ingenuity, or common underſtanding; and what ſhift the Devil and theſe men make to keep them from ſeeing that have eyes, or from ſeeing the Heavens, that can ſee the ſmalleſt duſt or atome. But my admiration is abated when I conſider, that the wit that ſerveth to move a poppet, is not enough to Rule a Kingdom; and that ſleeping Reaſon is as none; and that it is the very art and buſineſs of the Devil to charm ſinners to ſleep and wake at once. Dormire Deo, at mundo vigilare: to be aſleep to God, and awake to the world: And that preſent things engage the ſenſes, and call off Reaſon from its work: And that the ſeeming diſtance of the life to come, occaſioneth the neglect of ſtupid half-believing ſouls, till they find it is indeed at hand: even as Death though certain, affecteth few in youth and health, as it doth when they perceive that they muſt preſently be gone: And withall, that a man is not a man in act till he be conſiderate: and that it is as good be without eyes, as ſtill to wink. We know what detained our ſelves ſo long in ſleep and folly, and we know what makes us yet ſo ſlow: and therefore we may know what it is that thus unmanneth others.

Reader, if thou be one of theſe unhappy ſouls; Whether thy brain be ſo ſick as really to think that there is no life to come for man, or that there needs no ſuch care and diligence to prepare for it; or whether thy heart be ſo corrupt and bad as to be againſt the things which thou confeſſeſt to be Good and Neceſſary; or whether thy Reaſon be caſt ſo faſt aſleep, as never ſoberly to conſider of the only thing of everlaſting conſequence and concernment to thy ſelf; or whether thy Heart be grown ſo dead and ſtupid, as to be paſt feeling, and never moved and affected with the things which thou heareſt, and knoweſt, and conſidereſt to be ſo great and neceſſary; which ever of theſe be thy ſad condition, I have now this one requeſt to thee, as a friend that truly deſireth thy ſalvation; and I tender it to thee with as earneſt a deſire, as if thou ſaweſt me upon my knees intreating thee for the Lords ſake, and for thy ſouls ſake, and as ever thou hopeſt for the comfort of a dying man, and as ever thou careſt what becomes of thy ſoul for ever, and as ever thou wilt anſwer it to Chriſt and thy own conſcience with peace at laſt, that thou neither deny me, nor put me off with a careleſs reading, nor with contempt or diſregard: My requeſt to thee is but this reaſonable thing; [That thou wilt ſo long make a ſtand in thy way, and grant me ſo much of thy time, as once to read throughout this Treatiſe, and S •• IOUSLY to CONSIDER of what thou Readeſt, and heartily to beg of God upon thy knees, to teach thee and lead thee into the truth, and then to be true to God and to thy Conſcience, and Reſolvedly to do that which thou art convinced is Right, and Beſt, and Neceſſary.] This is all my requeſt to thee at the preſent: Put me not off with a denyall or neglect, as thou wilt anſwer it to God, and as th •• wilt not be a wilful ſelf-condemner: Haſt thou ſpent ſo many hours and dayes in vain, and cannot I beg a few hours of thee, to Read and Think of thy Everlaſting ſtate? If thou dareſt not Read and Think of what can be ſaid about ſuch things as theſe, it is a ſign thy caſe is indeed ſo bad, that thou haſt more need then others to Read and Think of them. I know the Devil dare not give thee leave to do it, if he can binder thee; for fear leſt thy eyes ſhould be opened to ſee, and thy heart awakened to feel, the things which he ſo laboureth to keep away from thy ſight and feeling, till it be too late: And wilt thou grant him his deſire to thy damnation, or Chriſt and his ſervants their deſire to thy ſalvation? Think of it well before thou anſwer it by word or deed.

Being in hope that thou haſt granted my requeſt (to Read, Conſider, Pray for help, and faithfully do what God ſhall teach thee) I ſhall now begin to open thee the way to the matter of this Treatiſe: The ſumme of my buſineſs is to teach thee, 1 Tim. 4. 8. that [bodily exerciſe (in Religion) profiteth little, but Godlineſs is profitable to all things, having the promiſe of the life that now is, and of that which is to come.] I think it meet therefore to tell thee here in the beginning [What Godlineſs is] which the Apoſtle diſtinguiſheth from [bodily exerciſe] in matters of Religion, and which I have proved ſo Neceſſary and Excellent in this Treatiſe. And this I muſt do, 1. leſt thou deceive thy ſoul by taking ſomething elſe for Godlineſs; 2. and leſt thou loſe thy labour in the Reading of this Book, and hearing what Scripture and Preachers ſay for Godlineſs; and 3. leſt thou wrong me and thy ſelf (according to the cuſtom of this malicious age) by imagining that by Godlineſs, I mean either Superſtition, or Hypocriſie, or Schiſm, or that I am perſwading thee to ſedition, humor, or needleſs ſingularity, under the name of Godlineſs and Religion. I ſhall therefore tell you diſtinctly here, What Godlineſs is indeed; and What it is not.

In General GODLINESS is our DEVOTEDNESS TO GOD. And all theſe things following are Eſſential to it, and of ind ſpenſible Neceſsity to ſalvation.

1. That materially it contain theſe three things.

1. The true internal Principle, Soul and Life of Godlineſs; which is the Spirit of God, Rom. 8. 9. The Divine Nature, 2 Pet. 1. 4. The new, and ſoft, and ſingle heart, Jer. 32. 39. Ezek. 11. 19. The ſeed of God abiding in us, 1 John 3. 9.

2. The Intention of the true ends of Godlineſs: which is the Reward in Heaven, Matth. 5. 11, 12. Luke 18. 22. Matth. 6. 20, 21. Rom. 8. 17, 18. The Pleaſing of God and the Beatifical Viſion and fruition of him with Chriſt and his triumphant Church in the New Jeruſalem for ever.

3. The Reception and Obſervation of the true Rule of Godlineſs: which is [the Will of God revealed partly in Nature, and fully in the Holy Scriptures:] This muſt be in our very hearts, Pſalm 37. 31. Jer. 31, 33. and with delight we muſt meditate in it day and night, Pſalm 1. 2. To caſt away and deſpiſe the Law of God, is the brand of the rebellious, Iſa. 5. 24.

2. It is Eſſential to Godlineſs that it formally contain theſe three Relations.

1. It is a Devotedneſs of our ſelves as HIS OWN to GOD as our OWNER, or Proprietary, or Lord; quitting all pretence to any co-ordinate title to our ſelves, and reſigning our ſelves abſolutely (and all that we have) to him that by the right of Creation and Redemption is our Lord, Pſal. 100. 3. & 119. 94. Joh. 17. 6.

2. Godlineſs containeth a Devotedneſs of our ſelves as ſubjects to God as our Supream and Abſolute Governor, to Rule us by his Laws, his Officers and his Spirit: To give up our ſelves to be Ruled by him as our King: to Learn of him as our Teacher; to work for him as our Maſter: to ight under him and follow him as our Captain and Commander, Iſa. 63. 19. & 9. 6. Luk. 19. 27. &c.

3. Godlineſs containeth a Devotedneſs of our ſelves as Beneficiaries to God in Chriſt as our Great Benefactor, in Love and Gratitude. Or as Children to our Reconciled Father to Love him and thankfully obey him, and depend on him, and be happy in his Love.

3. It is eſſential to Godlineſs and neceſſary to ſalvation that this Devotedneſſe to God, be with a true Renunciation, Reſiſtance, and Forſaking of the three great contraries or Enemies to God and us:

1. Of the Devil as the Deceiver and Principle of wickedneſs.

2. Of the world (its Profits, Honours, and Pleaſures) as the baite by which the Devil would deceive us, and ſteal away our hearts from God, and take up our time, and turn our thoughts from the one thing neceſſary.

3. Of the Fleſh, as the rebelling faculty that would exalt it ſelf above our Reaſon, and be pleaſed before God, and ſo would take its Pleaſure as our felicity and End, inſtead of the true felicity and End.

4. It is Eſſential to Godlineſs ſubjectively, that God have the preheminence above all Creatures, 1. In the Habitual Eſtimation of our Judgements, preferring him as the moſt Great, and Wiſe, and Good, before all others. 2. In the Wills habitual Conſent and Choice; refuſing all in compariſon of him, and Chooſing him as our Lord, our Ruler, and our Beſt, and Conſenting truly to the Relations in which he is offered to us. 3. In the wills Reſolution to ſeek him and obey him, and endeavour to expreſs theſe inward principles, ſo as to prefer no Competiter before him.

5. The Soul or Internal part of Godlineſs conſiſting Eſſentially in the things already mentioned; the Body of it, or Godlineſs expreſſive and viſible conſiſteth in theſe three things.

1. In our Covenant with God the Father, Son, and Holy Ghoſt; our Creator, Redeemer and Sanctifier; our Owner, Governour, and Father (or Benefactor.) It is eſſential to viſible expreſſive Godlineſs, that there be ſuch a Covenant made: and regularly it is to be ſolemnized by Baptiſme: And thoſe that are Baptized in Infancie, muſt neceſſarily renew, and perform it themſelves when they come to age, and that underſtandingly, deliberately, freely, and ſeriouſly.

2. Godlineſs viſible and expreſſive conſiſteth in our Profeſſion of that devotedneſs to God, and that forſaking of the Devil, the world, and the fleſh, which we have before deſcribed as the Eſſence of Internal Godlineſs, and to which in the holy Covenant we oblige our ſelves. Chriſt will be confeſſed before men, and will be aſhamed of them before God and Angels, who are ſo far aſhamed of him before men, as ordinarily to refuſe to own him and confeſs him. The publike worſhiping of God in Chriſt, in Prayer, Thansgiving, Praiſes, Sacrament, is appointed as the Profeſſings acts, by which we openly own our Lord: And therefore ordinarily the Aſſembling our ſelves together for this publike worſhip is not to be forſaken, through negligence or fear; but with Daniel we muſt pray though we are ſure to be caſt to the Lyons den; For though no duty be at all times a duty, yet the diſowning of our God, or denying him, or being aſhamed of him, or inordinately afraid of man, is at all times a ſin: and ordinarily and ſeaſonably to Profeſs true Godlineſs, our ſubjection and devotedneſs to God, is eſſential to External Godlineſs.

3. Viſible Expreſſive Godlineſs doth eſſentially conſiſt in the Practice of our fore-deſcribed Covenant and Profeſſion: That our faces be truly Heaven-wards, and that our walk be in the way of God, through we ſometimes ſlip and ſtumble and if we ſtep aſide, that we turn not back again, but return by Repentance in our way: that the drift and aime, and bent of our lives, be for God and our ſalvation: and that there be in us no ſin, which truly and habitually we had not rather leave then keep: And that our great buſineſs in the world be the pleaſing of God, and the ſaving of our ſouls: and that neither Honours, nor Profits, nor Pleaſures of the fleſh, have the preheminence, and be preferred: that Chriſt be not put under the Great ones of the world, nor put after your commodity, nor put off with the leavings of the fleſh, but that all be made to ſtoop to him, and take his leavings: All this is of neceſsity to ſalvation, and eſſential to expreſſive Godlineſs.

By this time Reader thou mayſt eaſily ſee, 1. that Godlineſs is not an uneffectual opinion, or dead belief; If thou were the moſt Orthodox profeſſour, or Preacher in the world, thou art ungodly if thou have no more. All have not Faith that ſay the Creed; The notional apprehenſion, and the practical judgement are often contrary; The opinion that is inſufficient to change the Heart, to move the will, to renew the life, ſhall prove inſufficient to ſave the Soul.

2. You may ſee that Godlineſs is not the adhearing to a Party, though ſuch a Party as pretendeth to ſome ſpecial excellency, or calls it ſelf the only Church, or the pureſt Church. It is a ſin to make and cheriſh parties, diviſions, and factions in the Univerſal Church, and it is not Godlineſs to ſin. A Godly man through weakneſs may be of a ſinful party, but that is contrary to his Godlineſs. He will worſhip God with his beſt, and be where be may have beſt advantage to his Soul, and therefore if he can, will hold perſonal local communion with the beſt and pureſt congregations; but not as ſeparating from the reſt, and betaking himſelf to a Party ſet againſt the Church univerſal, or a Party ſinfully diſtant from others in the Church univerſal. The grand deſign of the Devil is, when men will needs look after Religion, to make them believe that to be of ſuch a Church, or Party, is to be Religious, and to truſt to that inſtead of Godlineſs for the ſaving of their Souls. And carnal ſelf-ſeeking Teachers are the principal inſtruments of this deceit; who for their honour or commodity would draw away Diſciples after them, and make poor Souls believe that they muſt be their followers, or of their ſide, or opinion, or Church, if they will be ſaved: The Papiſt ſaith, You muſt follow the Pope, and be of our Church, or you are no true Catholicks, nor in the true Church, and cannot be ſaved: And ſome other Sects ſay the like of their Churches. And how many thouſand ungodly wretches do think to be ſaved, becauſe they are ſuch a Church or party. But the Catholick or Univerſal Church, is the whole company of Believers Headed only by Chriſt: and Godlineſs muſt prove thee a Living member of this ſociety, unleſs thou wilt be burnt with the withered branches: And God will never condemn any one that is truly Godly becauſe be is not of this ſect or party, or of that: And the Papiſts that are the moſt notorious ſect and grand dividers of the Church, and condemners of the juſtified, ſhall know one day, that Ambition was not true Religion; and that the name of unity, and univerſality and Antiquity, were unmeet inſtruments to be uſed to the deſtruction of Unity, and contradiction of Univerſality and Antiquity: and that God hath ſet apart himſelf the man that is Godly, though the Accuſer of the Brethren would caſt ſuch out, Pſal. 4. 3. And who ſhall condemn when it is Chriſt that juſtifieth? Rom. 8. 33.

You may ſee now, that Godlineſs is not any meer external act or worſhip: External worſhip there muſt be, and that with all decencie and reverent behaviour: but it is hypocriſie if there be nothing but the Corps without the Internal Godlineſs which is the life and ſoul. Bodily exerciſe is here by the Apoſtle diſtinct from Godlineſs.

4. You may now ſee that Godlineſs is not the meer forbearance of the outward acts or practice of any ſin. For elſe a ſleep, or a priſon might make a man Godly by reſtraining him from the acts of ſin: He is ungodly that had rather live in the ſin which through ſome reſtraint he doth forbear. If you would do it, you have done it, in Gods account.

5. You may ſee alſo that whatſoever Religiouſneſs, Obedience, or Endeavours ſubject Chriſt to the fleſh and world, and make him give place to them and come behind, do not deſerve the name of Godlineſs. You are not Godly, how far ſoever elſe you goe, if God and your Salvation take not place before all the honours, profits and pleaſures of the world. As he is not God that hath any Greater, Wiſer or Better then himſelf; ſo that is not Godlineſs which giveth the precedency practically to any thing but God: that pretendeth never ſo highly to Honour him, and yet more eſteemeth their own Honour with the world: or that profeſſeth Love and Obedience to him, and yet Loveth and obeyeth a Luſt before him, and ſets more by Love and Obedience to themſelves, then by their own or other mens Love or Obedience to God. All theſe are the cheating counterfeits of Godlineſs.

6. And if none of theſe be Godlineſs, much leſs doth it conſiſt in any ſin: in ſuperſtition, Idolatry, or in cruelty, blood and perſecution through a carnal zeal: in a bringing all others by violence to our proud impious wills: in murmuring, ſedition, rebellion, or reſiſting lawful Powers, under pretence of propagating religion: Godlineſs conſiſteth not in Jeſuitical contrivances, and undermining others, and equivocations and pious frands: in diſturbing Kingdoms, killing Kings, blowing up Parliaments: abſolving ſubjects from allegiance, and giving away the Dominions of Temporal Lords if they will not obey the Pope in exterminating their Hereticks, (as is Decreed to be done in the Approved General Council at the Laterane under Innocent 3. Can. 3.) nor doth it conſiſt in murdering thirty thouſand or fourty thouſand treacherouſly in a few weeks, as in France, or much above twice as many in Ireland; nor in butchering Chriſtians by hundreds or thouſands as they did long agoe by the Waldenſes and Albigenſes, and Bohemians: Nor in racking and tormenting them by Inquiſition, nor in frying them in the flames of fagots, as in Queen Marics days, and frequently elſewhere: This is the Religion of the father of malice, that thirſts for blood, and not of the Merciful Prince of Peace. Godlineſs is not the running to arms, and pulling down Governments, to ſet up the proud ſelf-conceited actors under pretence of ſetting up Chriſt and preparing for his Kingdom: ſnatching in their dream at Crowns and Kingdoms, and finding when they awake that they have catcht agallows. When the Fryers had ſpawned the turbulent people among us in England, that thought they muſt do any thing and overturn the Governments of the world to make Chriſt the fifth Monarch, and bring him from heaven to Reign viſibly on earth before he is willing to come, I muſt confeſs l oft thought that their cunning was much more wonderful to keep theſe people from being undeceived, then at firſt to deceive them. To keep them (in deſpight of all our diſcoveries and warnings) in ſuch furious blindneſs, as to goe on and do their fathers work, and rage againſt theſe that told them their original, and whither they were going. The poor ſeduced people never read ſuch Books as Fryar Campanella's de Regno Dei, & ſacerdotio Chriſti, &c. wherein he brings up all the Prophetical Texts in Iſaiah, Daniel, &c. which theſe men uſe, and laboureth to ſhew what a golden Age is coming, in which diviſions ſhall ceaſe, and unity become the ſtrength and beauty of the world, and this by the Univerſal reign of Chriſt: and what a happy people the Saints will be, and how they ſhall then judge and rule the world (and, O the comfort! the time is near;) and juſt ſuch words he uſeth for his fifth moſt glorious univerſal Monarchy, as others now do: But when all comes to all, the myſterie unveiled is but this; that Chriſt muſt reign by the Pope his Deputy; and that all Princes and Nations muſt ſubmit and ſtoop; and their Kingdoms muſt all become the Kingdoms of the Lord and of his Chriſt, to be governed by his Deputy the Pope: and (the power falſly called ſpiritual, being firſt well-ſettled) the other Key or Sword alſo (the temporal) muſt for unity ſake be put into the ſame hand: The Heavens therefore ſhould rejoyce, and the earth be glad, for the Lord thus cometh to judge the world: The fifth Monarchy is at hand: The Univerſal holy reign of Chriſt, not by prophane Princes, but by his Holineſs the Pope, and by the Saints (the Fryars, Jeſuites, Monks, and Clergy) that ſhall judge the world, to whom ere long all knees ſhall bow.

But you will ſay, We are ſo far from joyning with theſe Fryars, that we hate the Pope much more then you do. I anſwer, You have received their frame of doctrine of the Univerſal fifth Monarchy that is at hand: there is but one thing to do, and you are theirs; which is to convince you that Chriſt is not to come and reign here perſonally, but by his Great Vicegerent. And they that could bring you to believe things more improbable, may more eaſily eaſily bring you to them from your unreaſonable conceit.

Pardon this Digreſsion; I thought meet to tell you that Godlineſs lyeth not in breaking the Law of God, nor in obeying Pride, nor being the enemies of Government and order in the world, nor in an impatient ſtriving by right or wrong, to break away from the yoak of ſuffering, that God for our ſin (or for his cauſe) ſhall lay upon us. And now I have fully and diſtinctly told you, What Godlineſs is, and What it is not.

And now go thy way, malicious ſoul, and ſay, if thou dare, (as the Devils informers frequently do) that it is ſedition, or faction, or ſchiſm, or diſobedience, that we draw the people to under the name of Godlineſs: Hold on if thou wilt a little longer in ſuch impudent calumniations againſt me and other Miniſters of Chriſt: But know that thy day is coming, and that for all theſe things thou ſhalt come to judgement; and if thou juſtifie the ungodly, yet remember, that [It is not good to have reſpect of perſons in judgement; and he that ſaith to the wicked, Thou art Righteous; the people ſhall curſe him, Nations ſhall abhorr him.] Prov. 24. 23, 24. [He that juſtifieth the wicked, and he that condemneth the juſt, even they both are abomination to the Lord.] Prov. 17. 15. [Wo unto them that call Evil Good, and Good Evil, that put darkneſs for light, and light for darkneſs; that put bitter for ſweet, and ſweet for bitter—which juſtifie the wicked for reward, and take away the righteouſneſs of the righteous from him: therefore as the fire devoureth the ſtubble, and the flame conſumeth the chaff, ſo their root ſhall be rottenneſs, and their bloſſom ſhall go up as the duſt, becauſe they have caſt away the Law of the Lord of Hoſts, and deſpiſed the word of the holy one of Iſrael.] Iſa. 5. 20, 23, 24. Let the malicious ſerpent accuſe Job before God; in the end it ſhall turn to his own confuſion. And if any of the Princes of the earth, will by Doegs be provoked to deſtroy the Prieſts, or by jealouſie kindled by malicious whiſperers, be incited to do by the ſervants of Chriſt, as they did by the Waldenſes, Bohemians, Proteſtants in many places, &c. we will remember the memorable words of David, 1 Sam. 26. 18, 19. and let the ſufferers imitate him in the ſubmiſſive part, [Wherefore doth my Lord purſue after his ſervant? for what have I done? or what evil is in my hand? Now therefore I pray thee let my Lord the King hear the words of his ſervant: If the Lord have ſtirred thee up againſt me, let him accept an offering: but if it be the children of men, curſed be they before the Lord; for they have driven me out this day from abiding in the inheritance of the Lord, ſaying, Go ſerve other Gods] (By going where they are ſerved.)

HAving fully ſhewed you [What Godlineſs is] I now beſeech thee, Reader, to enquire, Whether this deſcribed caſe be thine? Art thou Devoted to God without reſerve, as being not thine own but his? And haſt thou devoted all thou haſt to him with thy ſelf, to be uſed according to his Will? Art thou mere ſubjected to his Authority, and obſervant of his Laws and Government, then of mans? and can his word do more with thee, t en the word of any mortal man, or then the violence of thy luſts and paſsions? Art thou heartily engaged to him as thy felicity, and doſt thou give up thy ſelf to him in filial Love, dependance and obſervance, as to thy deareſt friend and Father? Doſt thou highlyeſt eſteem him, and reſolvedly chooſe him, and ſincerely ſeek him, preferring nothing in thy Eſtimation, Choice, Reſolution, or Endeavour before him? Try by theſe and the other particulars in the Deſcription, whether you are Godly or ungodly; and do it faithfully; for the day is at hand, when the ungodly ſhall not ſtand in judgement, nor ſinners in the Aſſembly of the juſt, Pſal. 1. 5.

And beſides the marks expreſſed in the deſcription, let me offer you ſome from the plain words of the Text , that you may ſee what God accounteth Godlineſs, and conſequently •… w to judge your ſelves.

1. In John 3. 3, 5, 6. it is written, Verily except a •… an be born again, he cannot enter into the Kingdom of •… od—That which is born of the fleſh is fleſh, and •… at which is born of the Spirit is Spirit.] 2 Cor. 5. 17. 〈…〉 any man be in Chriſt, he is a new creature; old things •… e paſſed away, behold all things are become new.] •… om. 8. 9. If any man have not the ſpirit of Chriſt, the •… me is none of his.]

From theſe Texts you ſee, that a heart and life made new •… y the Spirit of Jeſus Chriſt, is abſolutely neceſſary to true Godlineſs.

2. Pſalm 119. 5. O that my wayes were directed to keep thy Statutes.] Rom. 7. 18. To will is preſent with •… e.] Pſalm 73. 25. Whom have I in heaven but thee, nd there is none on earth, &c.] Iſa. 26. 8. The deſire of our ſoul is to thy name, and to the remembrance of •… hee.]

From theſe and ſuch like texts it is evident, that [The principal deſires of a godly man, and the choice of his will, is to be what God would have him be.]

3. Pſalm 1. 2. His delight is in the Law of the Lord, and therein doth he meditate day and night. 1 Pet. 2. 2. As new born babes deſire the ſincere milk of the Word, that ye may grow thereby.] Luke 10. 42.

From theſe and ſuch like Texts it is manifeſt, [That all the Godly do Love the Word of God, as the food of their ſouls, and the director of their lives.]

4. Matth. 6. 20, 21, 33. Lay up for your ſelves a treaſure in heaven, &c. For where your treaſure is, there will your hearts be alſo: Seek firſt the Kingdom of God and his righteouſneſs.] Matth. 7. 13. Luke 24. [Enter in at the ſtrait gate—ſtrive to enter in— for many ſhall ſeek and ſhall not be able.] 2 Pet. 1. 10. Give diligence to make your calling and election ſure.] Rom. 12. 11.

From theſe and ſuch texts you may diſcern, that [Godlineſs conſiſteth in ſuch diligence for ſalvation, as to ſeek it before any earthly thing, and not to think the labour of a holy life too much for it.]

5. Rom. 8. 1, 5, 6, 7, 8, 13. Gal. 5. 18, 19. Read them and you will ſee that [Godlineſs conſiſteth in living after the ſpirit, and not after the fleſh, and in mortifying the deeds of the body by the ſpirit, living not by ſenſuality, but by Faith.]

6. John 3. 19, 20. [And this is the condemnation, that light is come into the world, and men loved darkneſs rather then light, becauſe their deeds were evil: For every one that doth evil hateth the light, neither cometh to the light, leſt his deeds ſhould be reproved: but he that doth truth cometh to the light, &c.] 1 King. 21. 7, 8: And the King of Iſrael ſaid to Jehoſhaphat, there is yet one man (Micaiah) by whom we may enquire of the Lord: but I hate him; for he doth not propheſie good concerning me, but evil: And Jehoſhaphat ſaid, Let not the King ſay ſo.]

From theſe and ſuch like Texts you ſee, that [The Godly love the diſcovering light, and the moſt ſearching faithful preacher; but the ungodly cannot endure the light which ſheweth them their ſins, nor love the Preachers that tell them of their ſin and miſery.]

7. 1 Cor. 13. John 13. 35. By this ſhall all men know that ye are my Diſciples, if you love one another.] 1 John 3. 14. We know that we have paſſed from death to life, becauſe we love the Brethren.] Pſal. 15. 4. [In whoſe eyes a vile perſon is contemned, but he honoureth them that fear the Lord.

From theſe, and ſuch like texts, it is evident, that [All that are truly Godly, have a ſpecial Love to thoſe that are Godly: they love and honour Chriſt in his Image on his Saints.]

8. Acts 2. 42. & 4. 32. You may ſee, that [The Godly love the Communion of Saints, to joyn with them in holy doctrine, fellowſhip and prayers.]

9. 1 Theſ. 5. 17. Pray continually] Luke 18. 1. Chriſt ſpake a Parable to them to this end, that men ought alwayes to pray, and not to wax faint.] Acts 9. 11. Behold he prayeth.] Zech. 12. 10. I will pour out—the ſpirit of prayer and ſupplication—] Rom. 8. 26. The Spirit helpeth our infirmities; for we know not what to pray for as we ought, &c.]

From all theſe, and ſuch like it is evident, that [Prayer is the breath of a Godly man: he is a man of Prayer: When he wanteth words, he hath deſires with tears or groans.]

10. Matth. 15. 8, 9. This people draweth near me with their lips, but their hearts are far from me—] John 4. 23, 24. God is Spirit, and they that worſhip him, muſt worſhip him in ſpirit and truth.]

From ſuch texts it is evident that [Every Godly man doth make the inward exerciſe of his ſoul the principal part of his worſhip unto God, and doth not ſtick in bodily exerciſe, or lip ſervice.]

11. Joſh. 24. 15. As for me and my houſhold, we wil ſerve the Lord.] So Deut. 6. & 11. & 1 Pet. 2. 17, 18. & 3. 10. & Eph. 5. & 6.

From many ſuch Texts it is evident, that Godly men deſire the ſanctification of others, and make conſcience of the duties of their relations, and would have their houſholds or friends to ſerve the Lord as well as they.]

12. Luk. 14. 26, 33. & 18. 22. Matth. 10. 37. Rom. 8. 17, 18.

From theſe and other texts it is evident, that [all things are below Chriſt and heaven in the practical eſteem of a Godly man, and that he will forſake them all rather then he will forſake him.] All theſe are Scripture Marks of Godlineſs.

HAving haſtily run over theſe things to help you in the Tryal, I will add ſome Directions to help you in the practice, and therein yet fullyer to acquaint you, Wherein true Godlineſs doth conſiſt.]

Briefly to lay before you firſt the meer enumeration of the chief points wherein ſound Godlineſs doth conſiſt, to help your memories, while you ſee them cloſe together. 1. Sound Godlineſs conſiſteth in a ſolid underſtanding of the ſubſtantial points of Religion. 2. In a ſound belief of the Truth of Gods word, and the reality of the unſeen things. 3. In an adhearing to the holy Scriptures as the Divine Rule of faith and life. 4. In the Love of God in Jeſus Chriſt, excited by the belief of his Love revealed by Jeſus Chriſt. 5. In true humility, and low thoughts of our ſelves, and low expectation from others. 6. In a heavenly mind that moſt regardeth the things above, and ſeeketh them as our only felicity at home. 7. In ſelf denyal, and mortification, and temperance, and victory over the deſires of the fleſh. When we can deny our own conceits, and intereſts and wills for God: and are dead to the world, and are not ſervants to our fleſhly appetites or ſenſes, or to the things below. 8. In thankfulneſs for received Mercies, and Praiſing the Glorious name of God. 9 In the willing and diligent uſe of the means that God hath appointed us for ſalvation. 10. In charity or Love to all men, even our enemies; and a ſpecial love to true Believers. 11. In a love to the holy communion of Saints, eſpecially in publike worſhip. 12. In a tender deſire of the unity of the Saints, and their concord and increaſe of Charity; and a trouble at their diſcord and diviſions. 13. In dealing Juſtly in our places with all men, and carefully avoiding all that may be injurious to any. 14. In ſtudying to do all the good we can: and doing it to our power; eſpecially to the houſhold of faith. 15. In a conſcionable diſcharge of the duties of our relations, as Rulers, Teachers, Parents, Maſters, ſubjects and inferious. 16. In watchfulneſs againſt Temptations, and avoiding occaſions of ſin. 17. In ſerious preparations for ſufferings and death, and patient bearing them when they come. Theſe are the things that Godlineſs doth conſiſt in.

And now out of all I will draw up ten practical directions, which in a ſpecial manner I would intreat you to Practice, if you would be ſolidly Godly, and not be deceived with names or counterfeits.

Direct. 1. Be ſure to live upon the ſubſtantials of Religion, and let them receive no detriment by a pretence of zeal for leſſer points: Lay not your Religion in uneffectual opinions; and let lower truths and duties keep their places, and not be ſet above the higher.

Dir. 2. See that your Religion be principally ſeated in the Heart. Underſtand it as well as you can (leſt it be taken from you;) but never think it is ſavingly your own while it is but in the brain: ſo much you believe indeed as you Love, and as hath imprinted the Image of God upon your hearts: Ever ſee that your wills be Reſolved for God and holineſs; and that you be able truly to ſay, I would be perfect: and I would fain be better then I am.]

Direct. 3. Be ſure you take up with God alone as your whole felicity, and think not that there is a neceſsity of the approbation of men, or of liberty, plenty, life or any thing beſides God. Do not only think that there is a God, and a life of Glory for you: but Live upon them, and be moved and actuated by them: Truſt to them; and take them for your part. Live by faith, and not by ſight.

Direct. 4. Live daily upon Chriſt as the only Mediator, without whom we have no acceſs to God, acceptance with him, or receivings from him. Look for all that you have from God to come by him; Live on him for Reconc liation, for Teaching, for Preſervation, for Communication, for Conſolation, and for Salvation. Let Chriſt make your thoughts of God more familiar, as now Reconciled and Condeſcending to us.

Direct. 5. Obey the ſanctifying motions of the ſpirit: and if you have diſobeyed, Repent; not deſpairing, but returning to obedience; but ſee that you live not in any known ſin, which a ſanctified will can enable you to avoid. Reſiſt ſins of paſsion; but moſt carefully take heed of ſins of intereſt, deliberately choſen, and kept up as neceſſary or good.

Direct 6. Make it the principal work of your Religion and your Lives, to inflame your hearts with the Love of God, as he is preſented amiable in his wonderful Grace in Jeſus Chriſt. Strive no further to effect your hearts with Fears or Griefs, or other troubling paſſions, then as tendeth to the work of Love, or is a juſt expreſsion of it. Go daily to promiſes, and mercies, and Chriſt, and Heaven, of purpoſe for fewel to kindle Love: Be much therefore in Thankfulneſs and Praiſe, which are works of Love. All goeth on ſweetly, and eaſily, and acceptably, that is carryed on by Love. That is the beſt ſoul, and likeſt to God, that hath moſt of Love to God and Godlineſs 〈…〉 that is the beſt ſervice, and likeſt to the work of 〈…〉 , that hath moſt of Love: Let the principal ſtriving and pleading with your hearts be to kindle Love: and your principal complaints for the want of it.

Direct. 7. Keep up Charity to all, even unto enemies; and ſpecial Love to all the Godly. And therefore hate back-biting and ſlandering, and making the worſt of other mens actions: Take them as thieves that come to rob you of your Charity: He that ſpeaks evil of another, perſwadeth you ſo far to hate him (unleſs it be in Charity, perſwading you to ſeek his cure.) Hear the reproacher and back-biter underſtandingly, as if he ſaid, in words, as he doth in ſenſe, [I pray you hate ſuch a man, or abate your Love to him.] As the way to cauſe Love is to repreſent the object Lovely, which doth much more then to command me to Love it: So the way to cauſe Hatred, is to repreſent the object hateful or unlovely, which is more then to bid us hate our brother. And he that hateth his brother is a man-ſlayer; and none ſuch have eternal life abiding in them. Away thereſore with thoſe Volumes of Learned ſlanders and reproaches, begotten betwixt uncharitableneſs and ſelf love, (or pride;) and take them as the Devils Books, that are written to draw thee to hate thy Brother. Frown alſo upon the cenſorious: Take heed alſo of diviſions and parties, becauſe they are enemies to univerſal Love; and are but Impoſthumes or Biles of the Church, where Zeal and Love are diſeaſedly drawn into a narrow compaſs; and that is appropriated to a few, that ſhould be common to all Believers. Cheriſh meekneſs and patience, and reject all that carnal Zeal or Envy, Contention and Animoſities, which are contrary to Love. Read and ſtudy well the third Chapter of St. James, and the Epiſtle of John.

Direct. 8. Underſtand the preciouſneſs and uſe of time. Love Diligence the better, becauſe it is a Redeeming of time; a doing much in a little time. Hate that which would rob you of ſo precious a commodity.

Direct. 9. See that there be no predominant ſelfiſhneſs or worldly intereſt unmortified at the heart. Study duty, and do it faithfully, and truſt God with Life, Eſtate, and Events: and ſhift not for your ſelves by ſinfull means.

Direct. 10. Maintain your authority over your ſenſe and fleſhly appetites: Captivate not Reaſon to the Brutiſh part; eſpecially under pretence of liberty. Uſe your bodies as may ſtrengthen them, and beſt fit them for the work of God: Let them have ſo much delight in things allowed as conduceth to this; but take heed of making the delights of fleſh and ſenſe your end, or allowing your ſelves in an unprofitable pleaſing of your enemy; or of corrupting your minds, and relliſhing too much ſweetneſs in the things of the fleſh, and loſing your relliſh of Spiritual things. Set not the bait too near you: Keep the Gun-powder from the fire. He that believeth that if ever he be damned, it will be for Pleaſing his fleſh before God; and if ever he be ſaved, he muſt be firſt and principally ſaved from the inordinate Pleaſures of the fleſh, will not be ſo forward as brutiſh Infidels are, to ſeek out for elights, and plead for all that pleaſeth them as harm •• ſs.

Having thus in the Introduction ſhewed you [What Godlineſs is,] and How it may be known; and What you muſt do to be ſoundly and ſincerely Godly, I hope you are prepared for the following Diſcourſe, of the Certain Neceſſity and Excellency of Godlineſs, which tends to etch over the delaying, reſiſting, unreſolved wills, of thoſe that are yet in the BRUTISH ſtate, and are ſtrangers to the Diſpoſitions, Employments, Deſires, Hopes and Joyes of true Believers. The Lord concurre effectually with his Bleſsing!

Amen.
LUKE 10. 41, 42. And Jeſus anſwered and ſaid unto her, Martha, Martha, thou art careful and troubled about many things; but One thing is Needful: and Mary hath choſen the good part which ſhall not be taken away from her.

IN order to the deciſion of the Great Controverſie practically managed through the the world, Whether Godlineſs, or worldlineſs and ſenſuality be better? I have already performed the firſt part of my task, in proving the Certainty of the Principles of Godlineſs, and of Chriſtianity; which of it ſelf will inferr the Concluſion, which I undertake to prove; that the Reaſons for Godlineſs are ſo ſure, and clear, and great, that every one muſt be A SAINT or A BRUTE: He that will not chooſe a life of HOLINESS, hath no other to fall into but a life of SENSUALITY: Either the ſuperiour faculties proper to a Rational Nature muſt be predominant; and then we can be no leſs than SAINTS Or elſe the inferiour brutiſh faculties will be predominant; and then, (though from your natural Powers you are called MEN, yet) if you may be denominated from your intended END, and from the USE of your faculties in order to that END, you are but an ingenious kind of BRUTES; exceeding A ••• and Monkies in the cunning contrivance of your unhappy deſigns; but incomparably worſe in your ſucceſſes becauſe you were indeed entruſted with the noble faculties and gifts of MEN, while you captivated them unto your Appetites and Senſe, and lived but to the END of BEASTS.

The ſecond thing that I have to do, for the conquering all oppoſition to this Concluſion, is, to prove the NECESSITY of HOLINESS: which (being now to ſpeak to ſuch as profeſs to believe the holy Scriptures,) I may eaſily do from this plain and pregnant Text: To which I ſhall annex ſuch cogent REASONS as may ſilence thoſe that will not acquieſce in the authority of the holy Word.

So great is the difference between a dreaming Opinion in Religion (called a De •• Faith); and a ſerious, hearty, practical Belief, that if they that ſay (and do but ſay) they believe the holy Scriptures, and yet are ungodly, had ſoundly Believed, Conſidered and digeſted this very Text, it would have made ſuch a change both in their Hearts and Lives, as would have told them by happy experience, that the Goſpel is not a dead letter, nor ſaving faith a lifeleſs uneffectual thing; and that God ſent not his ſon into the world only to be complemented with, and reverently treated with a few good words; nor his Goſpel and Miniſters meerly to be entertained with a demure, ſilent, and reſpectful audience; nor hath propoſed his Kingdom to be meerly the matter of commendation or diſcourſe: But that as man is a creature of a Noble and Capacious Nature, ſo he hath an high and noble End, and conſequently the higheſt imployment for his Reaſon; and that Religion is the moſt NECESSARY, and muſt be the moſt SERIOUS buſineſs in the world. Did they believe this Text, as verily as they pretend to believe the Goſpel, it would help to the recovery of the underſtandings of the Ambitious, and make the proud aſhamed of their glory, and ſettle the drunken aſpiring minds of thoſe that think it worth more than their ſalvation, to ſit upon the higheſt pearch: It would call off the covetous worldling from his immoderate ſeeking proviſions for the fleſh, and ſave them that are drowned in the cares of this life, by ſhewing them the true and neceſſary treaſure: It would ſpare them many a vexatious thought, and a great deal of unneceſſary labour, and prevent the ſhame and horrour that muſt befall them, when in the end they find their labour loſt, and all their expectations fruſtrate: It would quickly ſtop the mouthes which prejudice, ignorance, malignant enmity and deliration, have opened againſt a life of faith and ſerious Godlineſs; and cauſe them that ſcorn it as a Needleſs thing, to make it their daily buſineſs and delight. It would tell the ſluggiſh ſenſleſs ſinner, that he hath work of everlaſting confequence upon his hand, and that it is no time to dream or loyter: And it would tell the brutiſh ſenſualiſt that there are more ſweet and durable delights; and the time-waſting fool that time is precious, and he hath none to ſpare and caſt away, having ſo great a work to do. It would ſet men on ſeeking with greateſt diligence, the Kingdom which before they did but dream of; and would turn the very ſtream of their hearts and lives on that which before they minded but as on the by. In a word, it would make the earthly to become heavenly, and the fleſhly ſpiritual, and the ſloathful to be diligent, and rotten-hearted ſinners to become renewed SAINTS, as all muſt do that ever will be ſaved. And if theſe words of Chriſt be not thus received by you, and work not ſuch wonders on mens hearts, it is not becauſe there is any want of fitneſs in the Text, but becauſe mens hearts are hardned into a wilful contempt of the moſt precious truths, which in themſelves are apt to change and ſave them.

Of all waies of Teaching, Hiſtory is accounted One of the moſt effectual; becauſe it hath the greateſt advantage on our apprehenſions, as ſetting our leſſon before our eyes in the great character of Example, and not only in the ſmaller letter of a naked precept. And of all Hiſtory, What can be more powerful, then I Where one of the actors is the eternal ſon of God: and that not above our reach in Heaven, but here in our fleſh, on the ſtage of this ſublunary world. 2. And the other actors are ſuch as moſt itly repreſent the different actions of all the world, at leaſt that live within the ſound of the Goſpel; and lay open the great queſtion about which the world is ſo much divided. 3. And when the matter it ſelf is of the greateſt conſequence, that can be imagined; even concerning the preſent choice and reſolution of our hearts, and that expending of our Time, and that buſineſs and employment of our lives, on which our Endleſs life dependeth. All this you have here ſet out even to the life, before your eyes, in the glaſs of this example in my Text: And the Lord of Life doth call you all to ſee your faces in it; and here plainly ſheweth you what will be expected from you and what you muſt be, and do, and truſt o; and this not in any long and edio •• diſcourſe; that might overcharge your memories, or weary your attentions; but in very brief, though full expreſſions.

As Jeſus entred into Bethany, Martha (who it ſeems was the Owner of the houſe) received and entertained him: No doubt but a great company followed Jeſus; or his Diſciples that ordinarily accompanyed him, at the leaſt. Martha thinks that having entertained ſuch a gueſt, it were a great neglect, if ſhe ſhould not provide for him and for his followers: and therefore ſhe is buſie in doing what ſhe can; but the number is ſo great, that ſhe is oppreſſed with the care and trouble, and findeth that ſhe hath more to do then ſhe is able: Her ſiſter that ſhe thought ſhould have helped her in ſuch a caſe, is ſitting with the Diſciples, at the feet of Chriſt, to hear his Word. Martha ſeeing this, is offended at her ſiſter, and ſeems to think that Chriſt himſelf is too neglective of her, or partial for her ſiſter; and therefore thus •• e •• s her cauſe with Chriſt, [Lord, doſt thou not care that my ſiſter hath left me to ſerve alone? bid her therefore that ſhe help me.] As if ſhe had ſaid, [Is it a fit thing that both thy ſelf and all this company ſhould be unprovided for, and have neither meat no drink? O is it fit that all ſhould be laid on me, even more then I can do, while ſhe ſits hearing with the Diſciples? Deal equally and mercifully and bid her help me.] And indeed moſt people would think that this was but a reaſonable motion, and that when Chriſt was made the Judge between them, he ſhould have decided the caſe on Martha's ſide: But he did not ſo: But 1. inſtead of commending Martha for her care and diligence, he ſheweth her errour, by a gentle, but yet a cloſe reproof: [Martha, Martha, thou art careful and troubled about many things]. 2. Inſtead of reproving Mary for negligence of her duty in the houſe, he highly commendeth her for the ſeaſonable doing of a greater work. [Mary hath choſen the good part.] 3. He groundeth the Reaſon of his Judgement on the different Nature and Uſe of their employments: [One thing is Needful] in compariſon of which, the reſt were all unneceſſary things, and ſuch as then might have been neglected. 4. And ſo he paſſeth ſentence on Marie's ſide, that the good part which ſhe hath choſen [ſhall not be taken away from her]: In which e not only anſwereth Martha with an expreſs denyal, as if he ſhould ſay, [I will not take off Mary from the work which ſhe hath choſen]; but alſo on that occaſion doth point out the durable nature of the Good which ſhe had choſen, and promiſe the continuance of it.

Concerning Martha, ſome expoſitors run into two extreams. •… e think that ſhe was an unregenerate worldling, and ſavour •… only fleſhly things, and that theſe words of Chriſt, deſcribe 〈…〉 ſtate as one that had not yet made choice of the one thing •… edful, and the better part. But it is only her preſent action that Chriſt doth reprehend and cenſure, and not her ſtate: Her entertainment of Chriſt, and ſpeeches to him, and other paſſages, •… we us great probability that ſhe was a true diſciple, as after it is aid that Jeſus loved her, John 11. 5.

On the other ſide, One Learned Annotator thus Paraphraſeth •… e words of Chriſt to Martha, [Thou takeſt a great deal of unneceſſary, though not culpable pains]; as if Chriſts words were o reprehenſion of her, nor her courſe blame-worthy.

But the plain truth lieth between theſe two extreams: Martha, though moſt probably a true Diſciple, was here too blame, in preferring a leſſer duty before a greater, and doing that unſeaſonably, which in due time was to be done, and in neglecting an opportunity for the hearing of Chriſts word, which Mary took. It was not only blameleſs, but a duty in it ſelf, to make proviſion for Chriſt and his attendants: but he ſhould have been hearing firſt while he was preaching, and taken that opportunity for the benefit of her ſoul: It was no ordinary Preacher that was come under her roof: His ſtay was not like to be long: his doctrine concerned her ſalvation: She knew not whether ever ſhe ſhould have the like opportunity again: And therefore ſhe ſhould have rather ſtayed for his own direction, when to go make proviſion for their bodies, then to have omitted the hearing of his word.

But you'l ask perhaps, [When a Sermon and other worldly buſineſs fall out at once, are we alwayes bound to hear the Sermon?]

I anſwer, No, not alwayes: For elſe in great Cities that have frequent preaching, you ſhould do nothing lſe but hear: We have a Body as well as a Soul; and muſt have meet imployment for both; and muſt make due proviſion for both; and muſt be ſerviceable to the bodily welfare of others, and to the common good. Our bodily labour and temporal employment muſt be conſcionably followed, as well as our ſpiritual; For God hath determined that in the ſweat of our faces we ſhall eat our bread, Gen. 3. 19. and even in innocency Adam was put into the garden to dreſs or till and keep it, Gen. 2. 15. with quietneſs we muſt labour and eat our own bread; and if any will not work, neither ſhould he eat, 2 Theſſ. 3. 12. 10. See Pauls example, v. 8. [Neither did we eat any mans bread for nought: but wrought with labour and travail night and day, that we might not be chargeable to any of you] We muſt labour, working with our hands, that we may have to give to him that needeth, Eph. 4. 28. And if our bodies have not competent employment; they will grow ſuch ruſty unfit inſtruments for the ſoul to work by, that when Melancholy, or other diſeaſes have diſabled them, the ſoul it ſelf will have the loſs; and he that will do nothing but hear, and pray, and meditate, is likely ſhortly to be ſcarce able to pray and meditate at all, (unleſs it be one of a very ſtrong and healthfull conſtitution.)

No one therefore from this determination of Chriſt to Martha, is to be driven from their lawfull Calling into a contrary extream. But this was not the caſe between Mary and Martha: It was a ſpecial opportunity which then was to be taken: We muſt firſt ſeek Gods kingdom, and its righteouſneſs: and prudently take ſuch opportunities for our ſouls as we can, without omitting greater duties, and as our caſe requireth: not taking as much food as we can ingeſt, but as much as we can digeſt: It is poſſible to eat too much, but not to digeſt too well. A Chriſtian muſt have prudence, when two duties come together, to know which at that preſent time is the greateſt, and to be preferred: which dependeth much on the neceſſity, and the ends: the good that will follow the doing of them, and the hurt that will follow the omiſſion: And without this prudential diſcerning of time and duty, we ſhall never order our converſations aright, but ſhall live in a continual ſin, when we are doing that, which in its own nature and ſeaſon is our duty.

A poor man may not Read and Hear ſo frequently as a Rich (ordinarily,) nor a Servant as the Maſter; becauſe there would greater evils follow the omiſſion of their common labour at that time.

Thus much being ſaid for the Explication of the Text, there is no more neceſſary but what will fall in moſt conveniently with the Matter: The ſenſe is as if Chriſt ſhould have ſaid 〈…〉 Martha, Martha; I know thou doſt all this in love to me, and •… aneſt well in it; and it is no more then whats thy duty in its •… per ſeaſon: But O what is the food that periſheth in compari •… of that which endureth to everlaſting life! It is my meat •… d drink to do the will of him that ſent me, in feeding and in •… ing ſouls: Thou hadſt now an opportunity to hear my word; 〈…〉 word of the Son of God, thy Saviour, and thereby to have •… moted thy Everlaſting happineſs, as Mary doth; and this ſhould have been preferred even before this proviſion for our bodies: and 〈…〉 for this thou hadſt now omitted thy care and labour about eat and drink, I would not at all have been offended with thee: thou hadſt thy choice, and Mary had her choice; Thou haſt choſen •… e and trouble about many things, and made thy ſelf a great •… al ado; but Mary hath choſen that one thing that was neceſſary, which is the better part, and therefore it ſhall not be taken from •… er, but ſhe ſhall poſſeſs the benefit of her choice.]

Where note for the fuller underſtanding of it, the true oppo ition between the caſe of Mary and Martha.

1. As to the Matter, Martha had many things in hand; multifarious care and trouble; but Mary had but One.

2. As to the Manner and effects of their employments: Martha was full of care and troubles, diſtracted or diſturbed by the •… mberance of her buſineſſes: but Mary was quietly hearing and learning how to be free from care and trouble, and how to •… ttain Everlaſting reſt.

3. As to the quality of their buſineſs; Martha's was of leſs neceſſity or concernment, though good and honeſt in its place: but Mary's was about the thing of abſolute neceſſity.

Alſo Martha's was Good in its ſeaſon, but a leſſer good: but Mary's was [that Good part,] which containeth all other good, or referreth to it, and therefore was to be preferred.

4. And therefore as to the continuance, Mary's being a more eligible imployment, and about an everlaſting treaſure, ſhall not be taken from her, when the fruit of Martha's imployment will quickly have an end.

Yet in theſe different caſes, each one had her choice: Had Martha choſen better, ſhe had had better. And the choice much proceeded from the judgement and dispoſition: Had ſhe judged better, and been inclined better, Martha would have choſ •• better.

Before we come to the principal Doctrines, we may profitably note theſe Obſervations by the way.

1. Note here that [the neereſt Natural Relations (as Brothers and Siſters, yea, Parents and Children) are not alwayes of one mind or way in the matters of their ſalvation.] Greater difference may be between them, then this between Martha and Mary in the Text. They may riſe up againſt each other, and ſeek each others lives, as Chriſt foretold, Mark 13. 12. And therefore Father, Mother, Brother Siſter, and all are to be denyed for Chriſt (that I ſay not hated, as Chriſt ſaith, Luke 14. 26.) when they ſtand in oppoſition to him. The ſame parentage and education made not Eſau and Jacob of a diſpoſition, or of one mind or way: nor Iſaac and Iſmael: nor Sem and Cham: not would reſtrain Cain, the firſt man born into the world, from cruel murdering his brother, upon a difference about their Religions, cauſed by his own ungodly mind; even becauſe his own works were evil, and his brothers righteous and acceptable to God, 1 John 3. 12. And therefore Parents muſt patiently ſubmit (having done their duty) if even the children of their bodies ſhould prove reprobates: And Brothers and Siſters muſt ſubmit, if theſe in ſo neer a relation be Caſt-awayes: God hath not promiſed that all our kindered ſhall be ſaved. Rejoyce that you are not your ſelves forſaken; and be glad that any and ſo many are ſanctified, though further from you in the fleſh; and love them in their more excellent relation to Chriſt and you.

2. Note here, how our Lord doth ſpend his time in the place and company where he is. When he entreth into a houſe, he is preſently at work in teaching poor ſouls the way to God; Or elſe how could Mary have been imployed in hearing him? In our places and meaſure we ſhould imitate him in this: Can you come into any houſe or company, and find nothing to ſay or do for God? Is there none wiſer then your ſelves that you may learn of, as Mary did of Chriſt? nor none more ignorant whom Charity requireth you to teach? Nor none that need a quickening word, to mind them of their everlaſting ſtate? As ſoon as worldly, or vain ungodly people get together, they are preſently upon ſome worldly, or vain diſcourſe: And if you be indeed a heavenly and ſpiritual people, ſhould you not be more ready when you come together, for heavenly ſpiritual diſcourſe? Have you not a thouſand fold more to ſet your tougues on work? The neceſſities of the hearers: the hopes of doing good; the preſence of God; the ſenſe of the duty; the ſweetneſs of the ſubject; the avoiding of ſin; and the bleſſing of Gods acceptance to your ſelves? O had we but the skill, and will, and diligence, that this interlocutory preaching by holy conference doth require, what a ſupply party would it be for the promoting of mens ſalvation, where the more publick preaching of the Goſpel is wanting? Who can forbid us by familiar diſcourſe to exerciſe our charity, in minding poor regardleſs ſinners of the life to come? and exhorting them to due preparation, and repentance; and to open to them the riches of Chriſt, and ſet forth his love, and draw them to embrace him.

3. Note here, how carefully we ſhould take the preſent opportunities for our ſouls, to hear and learn as Mary did. She ſtands not carelling like our full ſtomackt hearers, that ask, How can you prove that I am bound to hear ſuch a Lecture, or to come to Church and hear a Sermon twice on the Lords day, or to come to the Miniſter to ask advice, or be inſtructed by him? No more then a hungry man will ask, How prove you that it is my duty to eat every day? Or then a ſick man will ſay, How prove you that I am bound to ſeek to the Phyſicion, to go or ſend to his houſe, and to look after him? As there is much in the very New nature, and health, and reliſh of a gracious ſoul, to decide ſuch Controverſies as theſe without any ſubtilty of argument; ſo a Chriſtians prudence and care of his ſalvation will tell him, that when Chriſt hath a voice to ſpeak to him, it beſeemeth him to have an ear to hear; and that the Sermon telleth the hearer the ſeaſon of his duty, and the offer of a mercy telleth us when it is our duty to accept it, without any other more particular obligation: unleſs when we can truly ſay as before God, that ſome duty that at that time is greater, hindreth us. Theſe are eaſie queſtions to thoſe that ſavour the things of the Spirit. When Chriſt is ſpeaking, Mary will be hearing; and leſſer things ſhall not call her off.

If any ſhall ſay, [So would we too, if we could 〈…〉 Chriſt] I anſwer; Remember that he never intended to 〈…〉 himſelf on earth, and teach his Church perſonally by his own mouth; but hath appointed Meſſengers and Officers to proclaim his Laws unto the world, and tender them his grace, and ſaith, [He that heareth you heareth me; and he that deſpiſeth you deſpiſeth me, Luke 10. 16. and he that deſpiſeth, deſpiſeth not man but God, 1 Theſ. 4. 8. And he that will not now believe and hear Chriſt ſpeaking by his Miniſters, when he is acknowledged to be the ſon of God, and his ſealed Word hath had ſo long poſſeſſion in the world, would hardly have regarded Chriſt himſelf in a time when he appeared in the form of a ſervant, and was found in faſhion as a man, and was believed on but by a few perſons then counted but inconfiderable.

4. Note alſo, the humility and teachableneſs of Diſciples in thoſe times, who were wont to ſit learning at their Teachers feet: Which was then an ordinary caſe, and not of Chriſt Diſciples only. Paul was brought up at the feet of Gamaliel, Acts 22. 3. Not like the proud and ſelf-conceited part of our hearers in theſe times, that come to hear ſomewhat for their malicious or contentious minds to quarrel with, and expect that their Teachers tell them nothing but what is agreeable to their own conceits, and think us to be injurious to them, if we would heal their ignorance or impiety, and make them any wiſer or better then they are; and that reproach us and ſet themſelves againſt us as their enemies, if we will not be ruled by them and humour them in all our adminiſtrations, as if we were the patients and they the Phyſicion, we the learners and they the Teachers, yea we their ſervants, and they our Guides and Rulers in the matters of our own Office.

But let us come cloſer to the words themſelves, and conſider of the Inſtructions which they afford us. which are theſe.

Doct. 1. It is but One thing that is of abſolute neceſſity; but it is many things that thoſe are taken up with, that neglect that one. Doct. 2. The One thing needful leadeth to content; but the many things of the world do trouble, and diſquiet, and diſtract the ſoul. Doct. 3. All men where the Goſpel is preached, have their choice whether they will ſeek and have the one thing neceſſary, or trouble and diſtract themſelves with the many things that are unneceſſary. Doct. 4. They that chooſe the One thing neceſſary, do chooſe the good part; and they that chooſe any other, do make an evil and unhappy choice. Doct. 5. The One thing needful ſhall not be taken from them that chooſe it: but they that chooſe it not, ſhall have no better then they chooſe. Doct. 6. Thoſe that make the bad unhappy choice, are apt to grudge at them that chooſe better, and will not think and do as they. Doct. 7. When the matter is brought before the Lord Jeſus Chriſt, he will not take part with thoſe that murmure at his ſervants choice, and speak againſt them; but will commend their choice, and condemn the contrary.

All this you ſee lie plain here in the Text, and it is all worthy our larger conſideration: But the firſt is like to hold me ſo long, that to avoid prolixity, the reſt ſhall be but touched under that.

DOct. 1. One thing is Needful: It is one thing only that is abſolutely Neceſſary; but many things that men buſie themſelves about, that neglect this one.

In handling this, I muſt ſhew you, 1. In what reſpect it is that this Needful thing is ſaid to be but One.

2. How it is that the troubleſom matters of the world, are called many.

3. Whereto and how far this one thing is neceſſary.

4. Whether the reſt are indeed unneceſſary.

5. I ſhall aſſiſt you in the application of it to your ſelves, that it may reach the end to which I do intend it.

I. In what reſpect is the Needful thing but One?

Which will be the eaſier underſtood, when you know what the One thing Needful is: And it is, moſt directly, that which is our End, To be ſaved, and to Pleaſe the Lord, or to Glorifie God and enjoy him in Glory for ever: Which comprehendeth or implyeth the neceſſary means.

And this bleſſed ſtate is One, conſidered 1. Objectively: It is One God that we have to pleaſe, and to behold, and love, and praiſe for ever. 2. It is One formally: that is, It is only the ſouls fruition of this One God that is our End and Bleſſedneſs. And thus the End being principally meant, it is ſaid that One thing is neceſſary; though the Means may be more then One that are neceſſary to obtain it.

And yet even with reſpect unto the means, it may be ſaid that One thing is neceſſary, by a General Comprehenſive ſpeech, as One containeth many parts: As to cure a ſickneſs may be ſaid to be the One thing needful to preſerve a mans life; when yet that cure muſt be done by many acts and means: The means are but One thing as denominated from their End; even our everlaſting happineſs. And they are but One as denominated from their Original, they being all but the Will of God revealed in his Word for mans direction to ſalvation. And they are all One in the principal ſtock that proceedeth from this Original or root: and that is, the Lord Jeſus Chriſt himſelf, who is therefore eminently called the way; becauſe there is no other way or means, but what ſtandeth in a due ſubordination to the Redeemer as the chief means, as well as to the pure God-head as the End.

Alſo as all the means of Gods appointment, have a union of Nature or ſimilitude with the End: And as Gods Image is One in all his children, ſo is it, in their kind and meaſure, in all his Ordinances and Means: They alſo in their kind and place are partakers of the Divine nature: The name of God is as it were written upon them, and his bleſſed nature legible in them.

Alſo the means are all but One, as all are parts of One holy frame, which moſt harmoniouſly concurr to the doing of one work: As all the wheels and other parts are but One Coach which carryeth us to our journeys end. As Chriſt and his Church are one Body, 1 Cor. 12. 12. So Chriſt and all ſubordinate means for the recovery and ſalvation of his own, are one Kingdom of God, and one way to the Father, and one ſalvation: I ſhall fullyer open it under the next head.

And now for the Negative, you may diſcern by what is ſaid, 1. That here is no ſuch unity as even in the end muſt confound God and man, or his glory and our ſalvation.

2. Nor is here any ſuch Unity as doth confound the End and Means: no not the God-head with the man-hood of the Redeemer, much leſs with the inferiour kind of beings.

3. Nor is there any ſuch Unity as doth confound all the means among themſelves, and make all one; or exclude the reſt by exalting one; but rather each one doth ſuppoſe the reſt, to conſtitute the perfect frame. Chriſt doth not exclude Faith; nor Faith xclude Repentance; nor Faith and Repentance exclude Obedi nce; nor doth the office of one of theſe exclude the uſe and ffice of the reſt. Publike duties exclude not private; nor do rivate exclude publike: One part excludeth not another: eading excludeth not preaching, nor both of them praying; ut their nature and uſe beſpeaketh a conjunction; The whole ody is not an eye or hand; nor doth the Unity exclude but in lude even the ſmalleſt members.

4. Nor is there ſuch a Unity as excludeth difference of Degrees: or one means may be more neceſſary and excellent then another: nd the ſame perſon by growing doth differ from himſelf as he as before: and one will hereafter excell another in Glory, s now they do in holineſs and faithful improvement of their alents.

II. Let us next lay both together; and ſee how the troubling matters of the world are called [Many] in oppoſition to his One.

And 1. Every creature to a ſenſual man, is made by him in ome ſort, his End and God: For he doth not Uſe it only, and eferr it as the godly do, to an end that is One; but he would En y it, and make it objectively his end it ſelf, and ſo idolize it. And herefore though in the general notion of Delight they all ageee; yet materially what abundance of ends and gods have carnal men? Every ſenſe muſt have its own delight: the eye muſt have its delight, and the appetite its delight; and ſo of the reſt.

2. And alſo theſe fleſhly baits and pleaſures are diſcordant even among themſelves: They draw the ſinner ſeveral waies; and one of them fighteth againſt the other: The riches of the ſenſualiſt do uſually contradict his eaſe; and often his voluptuous humour: and his ambition and pride doth bridle his diſgraceful luſt; and one ſin will not let another have its end, but robbeth him of the poor expected fruit: And thus they do diſtract the ſinners, and tear their very hearts in pieces; and divide and diſmember them, where God would heal them and unite them in himſelf. And the toilſome cares and labours by which theſe things muſt be obtained, are many, and oft contrary to each other; and a great deal of ſtir it is that a deluded ſinner makes to little purpoſe.

The ſumme then of both theſe Heads is this. The matter of a Chriſtians Faith, and Religion, Deſire, Hope and Love, is therefore called One thing, becauſe God who is One, is the ſumme of all. It is but One Sun, though it hath many beams, and all theſe beams are nothing but the emanations of the Sun; and have nothing but what they have from it: God is All to the Religion and the Soul of a true Believer: and therefore All to him is One: Creatures, and Duties, and Ordinances which are many, are all but One to him in God. His Faith beholdeth them, and his Affections reliſh them as united all in God. 1. As their spring from whom they flow. 2. And as the Life by whom they are all animated; and as the matter and ſenſe which they ſignifie and import. 3. And as their end to which they tend, and in which they all terminate and agree.

Many branches are but One Tree, and have One Stock: and many members are One body, becauſe they are animated with One ſoul. Many letters, ſyllables and words may make One ſentence; and many leaves may make One Book, and treat but of One ſubject. Many actions of a Plow-man are called Plowing, and of a Weaver, Weaving, &c. as being all united in One end: I know theſe ſimilies have their diſſimilitude, but this is the ſumme; that It is God that the Believer ſeeth, and ſeeketh, and loveth, and converſeth with, and intendeth in all the Ordinances of grace, in all his duties, and in all the creatures: and in God they are united, and One thing to him. He hath nothing to do at Church, or at home, in private or publike, but live to God, and ſeek after the everlaſting enjoyment of him. If weakneſs and temptation put any other buſineſs into his hands, he is ſo far ſtept out of the Chriſtian way. In his very common labours and mercies, (ſo far as he is Holy) God is to him, the spring, the life, the ſweetneſs, the beauty, the ſtrength, the meaning, and the end of all, and therefore All in All.

But the creatures in the hands and uſe of the ungodly, (or of the godly ſo far as they uſe them ſinfully) have no ſuch Unity. Though in themſelves they ſo depend on God, that none can make a ſeparation, nor can they at all exiſt without him; yet in the ſenſe, eſtimation, ends and uſe of the ungodly, the creatures are ſeparated from God, and are as branches cut off from the tree; and departing from God, theſe men are gone from Unity, and are loſt, diſtracted and confounded in the multitude of the creatures; and will never have Unity till they return 〈…〉 God.

III. In the next place let us conſider, What is the Neceſſity •… t is here ſpoken of, and How far this One thing is Neceſſary 〈…〉 .

And 1. One thing is Neceſſary Morally [for it ſelf] which •… ur ultimate end: When other things are Neceſſary but [for •… t.]

2. Comprehenſively of the Means we may ſay, that One thing, •… t is, Sanctification, is Neceſſary to the Pleaſing of God; which •… o be regarded, 1. As the end of Obedience, and 2. As the end 〈…〉 Love: by the obedient ſoul in way of duty; and by the loving •… l devoted to God, as its Delight.

The world hath many contrary Maſters, and therefore hath •… ny things to do to pleaſe them; and when they have done •… ir beſt, they cannot pleaſe them all, but may leave more diſ •… aſed then they pleaſe: For thoſe that they muſt pleaſe, expect 〈…〉 poſſibilities; and many a ſingle perſon perhaps may look for 〈…〉 much as you can give to all: And they have ſuch contrary •… reſts, which you muſt ſerve if you will pleaſe them; and con •… y minds which you muſt humour, that the ſame things that 〈…〉 expects to pleaſe him, will vehemently diſpleaſe another; and •… rhaps the more diſpleaſe the other, becauſe it is pleaſing to •… t one.

And our ſelves have our contrarieties in our ſelves, and are as •… rd to be pleaſed by others or our ſelves. We have our ſenſual •… ſires which are unreaſonable and inordinate, unſeaſonable and •… portunate, and will take no Nay. A ſenſual, covetous, ambi •… ous fantaſie, is a bottomleſs veſſel: Your pouring in doth no •… hit fill it: It is a devouring gulf; a conſuming (that I ſay •… ot an unquenchable) fire: Like the horſe-leech it cryeth, •… ive, Give, and the more you give, the more it craveth, and is •… ever leſs ſatisfied, then when it hath glutted it ſelf with that •… rom which it ſeeketh ſatisfaction

But God is One, and with this One thing is he pleaſed; even with a Holy heart and life: He hath no contradictory intereſts or aſſertions: and therefore hath no contradictory commands hat which muſt pleaſe him, muſt be ſuitable to his bleſſed nature He is infinite in Wiſdom, and therefore hath no pleaſure in fools, that bring him ſacrifice, and refuſe obedience, and know not that they do evil, Eccleſ. 5. 1. and have not the wit to know what they do, and whom they ſpeak to; and to know that which only is worth the knowing: How often do we read him rejecting the ſacrifice of the wicked, and caſting their coſtlieſt offerings in their faces, as things that he abhorreth, when they come to him without that humble, loving, and obedient heart, which he requireth! Pſalm 50. 8, &c. Iſa. 1. 11, 12. to ver. 20. Their oblations are v in, the multitude of their ſacrifie is to no purpoſe, and incenſe is an abomination to him; their Feaſts and Sabboth his ſoul hateth, they are a trouble to him, he cannot bear them, if they come without the One thing neceſſary. Without this he careth not for their faſtings, or formalities, Iſa. 58. 5. It is not thouſands of rams, or ten thouſand rivers of oyle, nor the fruit of their body, if they would give it for the ſin of their ſoul, that he will accept: But he hath ſhewed thee O man what is good: and what doth the Lord require of thee, but to do juſtly, and love mercy, and walk humbly with thy God? Mic. 6. 7, 8. The concluſion of the whole matter is this; Fear God and keep his commandments: for this is the whole duty of man, Eccleſ. 12. 13.

You are never the better beloved of God for being Rich, or honourable in the world, nor yet becauſe you are poor, or in a mean condition, nor becauſe you are ſick or well, weak or ſtrong comely or uncomely; but becauſe you Love him through his Son, and Believe in him whom the Father hath ſent, John 16. 27. Without faith it is impoſſible to pleaſe God: Heb. 11. 6. The new man muſt be put on, which is renewed in knowledge, after the Image of him that created him, where there is neither Greek, •• r few. Barbarian, Scythian, bond nor free, but Chriſt is all and in all,] Col. 3. 10, 11. [For in Chriſt Jeſus circumciſion avail th nothing, nor uncircumciſion, but a New Creature, and Faith that works by Love, and the keeping of the commands of God, Gal. 5. 6. & 6. 15. 1 Cor. 7. 19.

This One thing (even Godllneſs which is profitable to all things) is neceſſary in us, (ſuppoſing the neceſſaries in Chriſt) to render us acceptable to the Holy God: and without this all the accompliſhments imaginable, will make us but as ſounding braſs, or as a tinkling Cymbal, 1 Cor. 13. 1.

3. One thing is needfull to the ſaving of our ſouls; without which all things elſe are vain. There are many wayes to Hell but to Heaven there is but One: There are a thouſand wayes to delude and blind a ſoul, but only one for its true and ſaving illumination. Erroneous Sectaries are blinded in ſome particular points, by the ſeducing words of men: And ungodly ſenſualiſts are blinded in the main, and damnably err from the neceſſary practical doctrines of ſalvation, being deceived by the inclination of their own concupiſcence: Errors are multifarious; and abound even in many that inveigh moſt fiercely againſt the erroneous: But Truth is ſimple; We have One Teacher to inſtruct us; One Spirit to enlighten us, One Word of God to be our Rule; One Light to guide us through all the darkneſs and mazes of the world, and recover our deluded darkened minds. Thouſands are ready to draw us away from God; Temptations lye thick on every hand; Within us, and without us; before us and on each ſide: Which way can you look or go, but you will meet with baits and ſnares? And if Eve be once deceived, Adam is the eaſilier overcome. When the appetite and ſenſes are enſnared by their objects, and the imagination corrupted, the underſtanding is in danger of deceit. You may go into an Hoſpital, and ſee variety of diſeaſes: but Health is one and the ſame: One hath the peſtilence, and another hath the leproſie, and another a palſie, and another is diſtracted: but among a thouſand people in Health, you ſee no ſuch difference: Health only is formally the cure of all.

What abundance of miſerable ſinners be in the world, that are almoſt at Hell already? But only one ſort of men, even the regenerate, are reſcued by grace, and ſhall be ſaved from it. Many inventions have men found out for their deſtruction; but there is no way but by Chriſt, through faith and holineſs, to their ſalvation. Set as light by Chriſt and Holineſs as you will, and deride it as fooliſhly and perverſly as you pleaſe, you will find at laſt, that this way or none muſt bring you to Heaven. Either ignorance, or pride, or covetouſneſs, or malice, or gluttony, or drunkenneſs, or voluptuouſneſs or luſt, or any one ſin of an hundred may be your ruine: But there is only One ſalve to heal theſe ſores; and only one cordiall or antidote that can expell theſe ſeveral ſorts of poiſon from your hearts: Godlineſs is profitable to all things, 1 Tim. 4. 8.

Drudge for the world as long as you will, and gape after honour and applauſe from men, and try a thouſand wayes for your content; but when you have all done, you muſt return by ſound Repentance into the way of holineſs, or you are loſt for ever. When you have ſlighted grace, you muſt give up your ſelves to the power of that grace: When you have ſet light by a life of holy Love to God, and the fruition of him in Glory, you muſt make it your treaſure and delight, and your hearts muſt be upon it, or you are undone: Matth. 6. 21. When you have made a jeaſt of a Holy life, you muſt come about, and take your ſelves that courſe that you jeaſted at, though you be as much jeaſted at by others; yea, and make it the principal buſineſs of your lives, or periſh in hell under the vengeance of the Almighty, whoſe juſtice you provoked, and whoſe mercy you neglected: Chooſe you whether, but one of them will be your part. Even as Saul that was exceeding mad againſt Believers, and perſecuted them even to ſtrange Cities, Acts 26. 10, 11. was glad to become one of them himſelf though he ſuffered as much as he had cauſed them to ſuffer; and accounted it the greateſt mercy of his life, that God vouchafed him ſuch a change, what ever it coſt him.

IV. Queſt. But is nothing neceſſary but this One? Are not other things alſo Needfull in their places?

Anſw. I told you that other things are not other, ſo far as they ſtand in due ſubordination to this one, or are the parts of it: He that ſaith to a ſick man, [You would do well if you had ſuch a skilfull man for your Phyſicion] doth not by theſe words intend to exclude his Apothecary, or his medicines, or the taking of them, or the inſtruments and means by which they are applyed; but rather includeth and implyeth all theſe in the One thing mentioned to which they do ſubſerve. So all Gods graces, and all the means of grace, and Chriſtian duties, are contained or implyed in the One thing Neceſſary, or ſuppoſed to it. Becauſe it is One thing that is neceſſary as the End, therefore many means are neceſſary to the obtaining of it: Though there be alſo a kind of unity (as hath been ſhewed) among thoſe means.

Queſt. But are not outward things alſo neceſſary: Muſt we not have food and rayment? and muſt we not labour and provide it, and take care for our families, and follow our callings? Muſt we not by lawfull means avoid reproach and poverty in the world?

Anſw. In the way of Duty it is as neceſſary that we labour in our callings, and provide things honeſt, and ſubſerve Gods providence for the maintenance of our ſelves and others; And the things of this life and Needful ſo far as Life is needful, that we may have Time and ſtrength to do our works, and be ſupported while we ſeek the One thing needful. But that which is not Neceſſary for it ſelf, but for another thing, is not ſimply or principally Neceſſary. So far as Heaven may be obtained, and the work of Chriſtianity done without the accommodations of the fleſh, ſo far theſe worldly things are needleſs. There is no Neceſſity that you be Rich or Honourable, or that you live in Health or Wealth; or that you eſcape the hatred, and reproach, and trouble of a malicious world: There is no Neceſſity that you ſhould ſave your lives when Chriſt requireth them: For he that ſo ſaveth his life, ſhall loſe it, Matth. 16. 25. And that Uſefulneſs (which you may in a lower ſenſe call Neceſſity) that any of theſe things are of, is but in their reſpect to the One thing Neceſſary, as they are ſanctified means to the ſervice of God and our ſalvation: If your daily bread be to be called Neceſſary, it is not for it ſelf, or for your fl ſhly pleaſure, nor ultimately for your life it ſelf; but to ſuſtain your life while you are ſeeking after life eternal, and ſerving him that is the Lord of life: Your Credit, or Honour, or Pleaſure in the world, are no further Neceſſary or Uſefull to you, then they promote this great End for your ſelves or others: Nothing but God is ſimply Neceſſary for himſelf, and Nothing elſe is any way truly Neceſſary but for him.

And therefore as by Neceſſity of precept you muſt labour in your Callings, and ſeek proviſion for your ſelves and families, you muſt moſt carefully watch your Hearts that your deſires and labours be not carnal, as tending only to carnal ends; ut that you ſincerely ſubject the things deſired, to the One thing neceſſary, for which you muſt deſire them; and therefore that you deſire but ſuch meaſures and proportions as are moſt ſuitable to that End which is only for it ſelf deſireable: Even life it ſelf muſt not be deſired ſimply and ultimately for it ſelf.

As you muſt pray but for your daily bread, and be content with food and rayment, ſo you muſt ſee, that theſe be but for better things; even in order to the doing of the Will of God, the promoting of his Kingdom, and the Hallowing of his Name, which muſt be firſt and moſt deſired. The order of your duty is, to ſeek firſt the Kingdom of God and his Righteouſneſs, and then other things are promiſed with it, Matth. 6. 33. and therefore for it, muſt be deſired and ſought.

And if your very food and life muſt be deſired but for this everlaſting End, then it is ſtill but one thing that is neceſſary, and finally to be deſired. For the Means is willed but with an imperfect willing, becauſe not for it ſelf; and that only hath our full and perfect Love, which is Loved for it ſelf: Even in the act of Love unto the Means, it is more properly the End that is Loved then the Means, and the Means is choſen for that End. So that you ſee that for all the neceſſity of creatures, and of diligence in our Callings, the truth is ſtill clear, that it is only One thing that is truly Neceſſary.

Uſe.

THE underſtandidg is the ſubſervient faculty, to let in that light, which may by direction and excitation, guide the will: Having ſhewed you the Truth, I am next to ſhew you how you may improve it, and ſo to apply it, as may beſt help you to apply it to your ſelves.

And if I ſhould here fall upon things impertinent, or make it my work to claw your ears, or exalt my ſelf in your eſteem, by an unſeaſonable oſtentation of learning or eloquence, or carry on any ſuch corrupt deſign, while I ſhould faithfully do the work of God, my Text it ſelf would openly condemn me. If One thing be needful, it is that One that I muſt do my ſelf, while I am exhorting you to do it: And woe be to me, if I ſhould lay by that, to do any other unneceſſary work, even to fiſh for the applauſe of Carnal wits, while my very ſubject is the Reproofs of Chriſt againſt a much more tolerable error.

And as to the manner of my admonition, if One thing be needful, I hope you will allow me to be as plain and ſerious as I can, about this One: And my firſt addreſs to you ſhall be for tryall.

And I ſhall make it now my earneſt requeſt to you, that you ill bethink you how much you are concerned, to compare your arts and lives with this paſſage, and judge your ſelves by the Word of God that is now before you: And for your own ſakes •• it ſeriouſly and faithfully, as paſſengers that are haſting to the •• eat Aſſize. What ſay your Conſciences, Sirs, to this Queſtion? Have you indeed lived in the world as men that believe that One thing is neceſſary? Hath this One had your chiefeſt care and labour, and have you choſen rather to neglect all other things then is? Look behind you, and judge of the courſe that you have taken by the light of this one text. I do not ask you Whether you have heard that One thing is Neceſſary: nor whether you have talked of it, and confeſſed it to be true: nor whether you have been called Chriſtians by your ſelves and others, and have come to Church, and forborn thoſe ſins that would have moſt •• emiſhed your honour in the world: This is nothing to the queſtion: Thus many thouſands do, that were never acquainted with the One thing Neceſſary. Nor do I ask you, Whether you have uſed to allow God half an hours lip-ſervice or formal rowſie prayer at night, when you have ſerved the world and •• esh all day? Nor whether you have been Religious on the by, and given God ſome lean devotion which coſt you little, and which your fleſh can ſpare without any great diminution or de iment in its eaſe, and honour, and profit, and ſenſual delights: Nor whether you run to ſome kinde of duties of Religion, to make all whole, when you come from wilful reigning ſin; and ſo make Religion a fortreſs to your luſts, to quiet your Conſciences while you ſerve the fleſh: I confeſs ſuch a kind of Religiouſſeſs as this, the world is acquained with: But this is unanswerable to the Rule before us.

But the queſtion is, Whether this One thing hath been the Treaſure and Jewel of your eſtimation; the darling of your affections; the prize of your moſt diligent endeavours, and the only felicity of your ſouls?

Sirs, as lightly as you hear this queſtion now, you will One day find that your lives, yea your ſalvation lyeth upon your anſwer to it. Can you ſay truly, as before the ſearcher of hearts, that it is he that hath had your hearts? That this One thing hath been more eſteemed by you, than all the world beſides? That other things have all ſtooped unto this One, and ſerved under it? And that this hath had the ſtream of your heartieſt affections, and the drift of your endeavours, and hath been the matter that you have had firſt to do, and the thing for which you have lived in the world?

If this be not ſo, never talk of your Chriſtianity for ſhame: Your Religion is vain, if this be not your Religion. Alas I know that we have all of us yet too much of the fleſh, and are too cold in our affections, and too ſlow and uneven in our endeavours for our end: But yet for all that I muſt ſtill tell you, (as I have often done becauſe it is neceſſary) that here lyeth the difference between the truly ſanctified ſoul, and all the hypocrites and halfChriſtians in the world: [Every true Chriſtian is devoted unto God, and hath made an hearty and abſolute reſignation of himſelf and all that he hath unto him; and therefore loveth him with his ſuperlative, moſt appretiative love, and ſerveth him with the beſt he hath, and thinks nothing too good or too dear for God, and for the attainment of his everlaſting Reſt: Chriſt hath the chiefeſt room in his heart, and the bent and drift of his life is for him: He ſtudyeth how he may beſt ſerve and pleaſe him with his time, his intereſt, and all that he hath: and if he fall, as it is contrary to the habitual reſolution of his ſoul, and contrary to the ſcope and current of his heart and life, ſo he riſeth again by repentance with ſorrow for his ſin, and loathing of himſelf, and ſincerely endeavours to amend, and goeth on reſolvedly in his holy courſe.] This is the ſtate of every one that is in a ſtate of life.

But for all hypocrites and half-Chriſtians, their caſe is otherwiſe: The world and fleſh is deareſt to them, and higheſt in their practical eſtimation, though not in their speculative: and it hath their higheſt affections of Love and Delight, and the very bent and ſtream of heart and life, while God is ſerved heartleſly on the by, for fear leſt they be damned, when they can enjoy the world and ſin no longer, and is put off with the leavings of the fleſh, and hath no more of their hearts, their tongues, their time, their wealth, then it can ſpare: They ask their fleſh how far they ſhall be Religious, and will go no further then will ſtand with their proſperity in the world: With the firſt and beſt they ſerve the fleſh, and with the cheapeſt and the refuſe they ſerve the Lord: When they go higheſt in their out-ſide carnal Religiouſneſs, they go not beyond this hypocritical reſerved ſtate; (and uſually, as Cain, they hate Abel for offering a more acceptable ſacrifice): God muſt take up with this from them, or •• without: They alway ſerve him with this reſerve, though it 〈…〉 not alwayes explicite and diſcerned by them, [Provided that •• may go well with me in the world, and I may have ſome competent proportion of honour, profit or pleaſure, and Religion may not •• oſe me to be undone:] If God will not take them on theſe 〈…〉 , (as moſt certainly he never will) he muſt go look him ••• er ſervants: and ſo he will; and make them know at laſt 〈…〉 their ſorrow, that he needed not their ſervice, but it was 〈…〉 that needed him, and the benefits of his ſervice.

I thought meet (though I have done it oft before) to give ••• this difference between the Hypocrite and the ſincere: And •• w it is my earneſt requeſt unto you all, that you will preſently •• your ſouls to an account, and know which of theſe two •• rſes you have taken; and which of theſe two is your own •• ondition.

If nature had made you ſuch ſtrangers to your ſelves, as that 〈…〉 were unable to anſwer ſuch a queſtion, I would never trouble 〈…〉 with it: but I ſuppoſe by faithful enquiry, you may know 〈…〉 much of your ſelves, if you are but willing. You know where it is that you have dwelt, and what it is that you have been ••• ng in the world, and you can review the actions of your lives, though they have been of ſmaller conſequence. Why then may 〈…〉 not quickly know if you will, ſo great a thing, as What hath •• the very End and Buſineſs for which you have lived in the •• rld till now? Have you been running ſo long, and know not •• what is the prize that you have run for? Have you forgot the •• and that you have been ſo long going on? Have you been •• ſie all your daies till now, and know not about what or why? ertainly this is a thing that may be known, if you are willing and igent to know it: It is for one of theſe two that you have, •• ed; for the world, or for God: To pleaſe your fleſh, or to eaſe God and be ſaved: Either to make proviſion for Earth or raven: Which of theſe is it? Deal plainly with your ſelves, or your ſalvation is deeply concerned in the account.

Perhaps you will ſay, that It was for both: for as you have a ſoul and a body, ſo you muſt look to both: Yea, but ſo as one •• at knoweth, that One thing is Needful: As your body is but •• e priſon, the caſe, the ſervant of your ſouls; ſo it muſt be pro •• ded for and uſed but as a ſervant, and maintained only in a fit eſs for its work: But the queſtion is, Which of them hath had 〈1 page duplicate〉 〈1 page duplicate〉 the preheminence? Which hath had the life of your affections and endeavours? Which of them was your end? and about which hath been the chief buſineſs that you have moſt carefully and diligently carryed on? This is the great queſtion.

You cannot have two maſters, though you may have many inſtruments and fellow-ſervants: You cannot acceptably ſerve God, if you ſerve Mammon: Every wicked man may do ſomthing in Religion, and every good man may do ſomething that is contrary to Religion: A carnal man may do ſomething for God, and for his ſoul; and a ſpiritual man ought to do ſomething ſubordinately for his body, and too often, alas, doth ſomething for it inordinately: But which bears the ſway? and which is firſt ſought? and which comes behind, and hath but the leavings of the other?

Be not deceived: God is not mocked: Whatſoever a man ſoweth, that ſhall he reap: If you ſow to the fleſh, of the fleſh you ſhall reap corruption: but if you ſow to the ſpirit, of the ſpirit you ſhall reap everlaſting life: Gal. 6. 7, 8. Love not the world, nor the things that are in the world (for themſelves): for if any man love the world, (with his chiefeſt Love) the Love of the Father is not in him, 1 John 2. 15. Is it not a wonder that any reaſonable man can be ſuch a ſtranger to himſelf, as not to know what he lives for, and what hath had his heart, and what hath been the principal buſineſs of his life? Some by-matters you may eaſily forget or over-look: but can you do ſo by your end, which hath been your chiefeſt care and buſineſs?

If indeed you no more know your own minds, nor what you have all this while been doing in the world, ask thoſe that you have converſed with; and judge by the effects and ſigns: Others can tell what you have moſt ſeriouſly talked of: They may conjecture by their obſervation, what you have moſt carefully ſought, and reſolutely adhered to. Whether it be God or the fleſh; this world or Heaven? The One thing Needful, or the many troubling trifles in your way: It is like that wiſe and godly obſervers can help you to diſcern it; though ſenſualiſts will but deceive you.

A mans Love, at leaſt his chiefeſt Love, cannot be hid, but will appear in his behaviour: If you Love God above the world, you will ſeek him and his Glory before the world: and if you do ſo, it may partly be diſcerned, if you have converſed with diſcerning men: Heaven and earth are not ſo like, nor the way to each of them ſo like, but it may partly be diſcerned which way men are going, and what they drive at in their daily courſe.

But I will urge you no further to the tryal: I will take it for granted that your Conſciences are telling many of you, that you have been troubled about many things, while the One thing Needful hath been neglected: And if indeed this be your caſe, ſuffer me to tell the guilty plainly, what it is that they have done.

1. Whatever you have been doing in the world, you have loſt your Time, if you have not been ſeeking the One thing neceſſary. If you have been gathering riches, or growing up in honour as the ruſh groweth in the mire, (Job 8. 11.) or filling your purſes or your barnes, or pleaſing your fantaſies and fleſh; you have but fooled away your time, and done juſt nothing, and much worſe: Nothing is done, if the One thing Neceſſary be undone Believe it, Time is a precious thing, and ought not to have been thus caſt away. When you come to the end of it, the worſt and proudeſt of you ſhall confeſs it is precious. Then O for one year more! O for a few daies or hours more, to make ſure of this One thing, which you ſhould have ſpent your lives in making ſure of. Will you then think thus, and yet can you now afford to caſt away twenty or thirty years upon Nothing? If Time be worth Nothing, your Lives are worth Nothing: And why ſhould a man deſire to Live for Nothing? You Love your lives too much, and yet will you ſo contemptuouſly caſt them away? He hath loſt his life, who hath loſt the End of his life. The loſs of an hundred pound in money is not (to your ſelves) ſo great a loſs, as the loſs of a dayes or hours time. What then is the loſs of ſo many years? Did you ever well conſider of this? If you live a thouſand years, it is all loſt, if you have not ſpent it in making ſure of the One thing Neceſſary. For is not that loſt, and worſe a thouſand times then loſt; that is ſpent in croſſing the End that it is given for? and which is no comfort, but terrour in the review, and which leaveth no fruit, but grief and diſappointment? Let me tell you, if you hold on thus unto the end, you will wiſh and wiſh a thouſand times, either that you had never had an hours time, or elſe that you had had hearts, to have better perceived the worth and uſe of it, then to caſt it away as you have done upon nothing. It is but One thing that is worth your Time and Lives.

2. Whatſoever elſe you have been doing, you have loſt all your Labour with your Time, if this One thing Needful have been neglected. No doubt you have been buſie ſince you came into the world, but to little purpoſe. You might as well have been idle, as ſo laboriouſly doing nothing. No doubt many a journey you have rode and gone, and many a hard daies labour you have taken, and ſharpened perhaps with care and grief: But you have loſt it all, if it were an hundred times more, if it have not been aid out upon the One thing neceſſary.

And is it not a pittiful thing that men of reaſon, ſhould vex themſelves, and coil their bodies, and ſuffer hunger, and thirſt, and wearineſs, and make ſuch a ſtir and pudder in the world, and all for nothing, and in a vain ſhew? How many mornings have you riſen to your labour, and how many dayes and years have you ſpent in it, and now it is all loſt? How many thoughts and fears, and cares, have poſſeſſed and peſtred your minds, and now they are all loſt? Some of you have followed your trades, and ſome your husbandry, and ſome have run up and down after recreations: ſome of you have been ſcraping riches, and ſome contriving to keep up their reputation, and ſome to ſatisfie their appetites, and live in pleaſure and contentment to the fleſh; and now look back upon all that you have done and gotten, and tell your ſelves whether all this be not loſt, yea alas much worſe then loſt: If you be not ready to paſs this concluſion at the very heart, it is becauſe your hearts are yet blinded and hardened in ſin; but God will ſoon bring that to your hearts, that ſhall convince you of it. If God have made uſe of any worldly ſenſual perſon of you, for publick good, of Church or ſtate, as men do of thorns for hedging to their lands, or of bryars to ſtop a gap, or of fire-wood to warm their family; yet as to any durable benefit to your ſelves, I may well ſay that all your Labour is loſt.

And this is not all; but the pains alſo that you have taken in your formal hypocritical Religion, your hearing, reading, receiving Sacraments, and pretended prayer, all the thoughts that ever you had of death, and judgement, and the life to come, and all that you have done with reſervations and by halves for your own ſalvation, this alſo is all loſt: Except as a leſs meaſure of miſery may go for gain. If you miſs of the One thing neceſſary, you do but loſe your labour, whatever elſe you ſeem to gain.

A great ſtir you make in ſeeking for preferment, or dominion over others, or about your lands, your honours or your delights; ſo great that your neighbours can ſcarce live quietly by you; and the Kingdom cannot be quiet for ſome of you, nor your own conſciences be quiet within you for the deſperate work that you engage them in, which they know muſt be heard of another day: And when all is done, you will find you have been but hunting of a feather: You would ſee this now if God would open your eyes by grace: but if you miſs of ſo ſeaſonable an information, you will ſee it too late in the land of darkneſs: When death hath opened your eyes, and your impenitent ſouls do ſuddenly awake in another world, you will underſtand that you made all this ſtir but in your ſleep: As buſily and ſeriouſly as you acted the parts of Lords and Ladies, of Gentlemen, Tradeſmen, or Husbandmen in the world, if you did not ſeriouſly and firſt do the work of true Believers for the world to come, you will then find too late that your labour is loſt, and all was acted but as in a dream.

Do you believe this now, or do you not? If you do, will you yet go on? If you do not believe it, ſhew me now what you have gotten by all the ſtir that you have made in the world, that will follow you one ſtep further then the grave, and that you can ſay ſhall be your own to morrow? If you were to die this hour, will it be any laſting comfort to you, that you have laboured to be Rich or Honourable, or that you have attained it? or that you had your glut of ſenſual delights; and a merry life as to the fleſhly pleaſure as long as it would laſt? Will you dye the more comfortably for any of this? or much the leſs? That yet you are alive, is the great mercy of God, and not to be aſcribed to any of theſe: And when you ceaſe to live, then theſe will be your greif and torment.

Beloved Hearers, I have no deſire the Lord knows to diſcompoſe your minds, or to diſquiet you with any moleſting unneceſſary ſcruples; nor cauſeleſly to diſhonour either you or your imployments: But I muſt needs ſay, that it is a dolefull caſe, that men in their wits, ſhould ſpend a life of precious time, and alſo a great deal of care and labour, in doing Nothing, and much worſe then Nothing, when they have a work of everlaſting conſequence to do, and they know that the Devils chiefeſt hopes do conſiſt in the ſucceſs of theſe diverſions! I muſt ſeriouſly profeſs to you, that I am conſtrained by the word and teachings of God, and by undenyable reaſon it ſelf, to look upon all the labour of your lives, the higheſt, and the buſieſt, but as the picking of ſtraws, or playing with a feather, or riding upon a ſtaff or a hobby-horſe, or ſuch like actions as children, fools or mad men uſe, as long as you mind not, and ſeek not after the One thing neceſſary. What ever they may be to others, they are no wiſer or better to your ſelves: This is my judgement; yea, this is the judgement of the Spirit of God: Phil. 3. 8. If Paul was not miſtaken, your gain it ſelf is to be accounted Loſs, and all but dung in compariſon of the knowing and winning of Chriſt, that you might be found in him, and have his righteouſneſs: Think not the name of dung too baſe, when God himſelf hath written it here upon your higheſt endowments and honours, by his Spirit. And indeed what will they all do more then dung to procure you the favour of God, or the pardon of your ſins? If you offer him gold, will it do any more then if you offered him ſo much dirt? Is not the prayer of a beggar heard as ſoon as of a Lord or Gentleman? If they would do any thing to buy you peace of Conſcience, or everlaſting life, or if they would but keep you alive on earth, I ſhould not marvail at your courſe: But when they will do none of this, but make your way to Heaven more difficult, yea, your ſalvation a thing impoſſible while you thus live after the fleſh (Rom. 8. 13.) how then can any eaſier ſentence be paſt upon your choice? Be you the Greateſt or the Wiſeſt in your own eſteem, or in the eſteem of others of your mind, I believe, yea, I am ſure, that you are all this while but laboriouſly idle, and honourably debaſing your ſelves, and delightfully tormenting your ſelves, and wiſely befooling your ſelves, and thriftily undoing your ſelves for ever. I have reaſon to ſay that your riſing and honourable and voluptuous imployments, are not only like childrens playing in the ſand, and making them houſes with ſticks and ſtones: but ſo much more pitifull, as the reaſon which you abuſe exceedeth theirs. And could you all attain to be Lords and Ladies, I ſhould look upon you but as a King or Queen upon a Cheſs-board, as to any felicity that it bringeth to your ſelves; whatſoever uſe the overruling providence of God may make of you for his Churches. The wiſe Merchant is he that ſeeking pearls doth find this One of greateſt price, and ſelleth all that he hath and buyeth it; even all the worldly treaſures which you ſo highly value: Mat. 13 45 46. There is more true Riches in this One pearl then in a thouſand loads of ſand or dirt. If you will load your ſelves with mire and clay conceiting it to be your treaſure, your backs will be broken before you will have enough to make you rich.

O Sirs, with what eyes, with what hearts do you uſe to read ſuch paſſages of Chriſt that ſpeak ſo plainly to you, as if he named you, and ſo piercingly as one would think ſhould make you feel, Luke 12. 19, 20, 21. Soul, thou haſt much goods laid up for many years; take thine eaſe, eat, drink, and be merry: But God ſaid to him, Thou fool, this night ſhall thy ſoul be required of thee; and then whoſe ſhall thoſe things be which thou haſt provided? ſo is he that layeth up treaſure for himſelf, and is not rich towards God.] Would you have Chriſt ſpeak plainer to to you: or cloſelyer apply it, that you may perceive he ſpeaks to you? You have loſt all the Labour of your lives; but thats not all.

3. But furthermore conſider, that if the One thing needfull have been neglected, whatever elſe you have been doing, or whatever you have got, (unleſs as preparatory to this) you have not only loſt your labour, but you have all this while been buſily undoing your ſelves, and labouring for your own perdition.

If it were but the loſs of your Time and Labour, you would then die but as brutes, and be as if you had never been: and to thoſe that have brutified themſelves, this will ſeem more tolerable, then to live in holineſs to God: But alas, you have done much worſe then this; You have not only been digging your own graves, but barring up againſt your ſelves the doors of heaven, and kindling the unquenchable fire to torment you; Mar. 9. 44.

I beſeech you give me a conſiderate hearing, you ambitious Gentlemen, you covetous worldlings, and you that ſerve your luſts and pleaſures! Do you think you had been doing the the work of wiſemen, if you had all this while been burning your own fingers, or cutting your own fleſh, or ſetting your own or your neighbours houſes on fire? What would you have us call that man that would live in ſuch imployments as theſe, and yet would be accounted wiſe or honourable? Do I need to tell thee, as Nathan did David, that [Thou art the man?] Do I need in ſo plain a caſe to tell you, that you have been doing worſe, (I ſpeak not raſhly) a thouſand times worſe, againſt your ſouls, then this would have been which is ſuppoſed to be only againſt your bodies! Alas ſelf-deſtroyers, what do you mean? Did God ſend you hither on no better an errand than to kindle and blow the fire of his wrath, and fall into it when you have kindled it? Have you no better work in the world to do, then to prepare your ſelves a place in hell? and with a great deal of care, and coſt, and ſtir, to labour for damnation, as if you were afraid of loſing it?

I know you will ſay, [God forbid, we hope better, we intend no ſuch thing] But alas the queſtion is not, What you intend, but what you are doing? Not whether it be your deſire that everlaſting death ſhould be the wages of ſin, but whether it be the Law and unchangeable will of God? Rom. 6. 23. If you ſeek not firſt Gods Kingdom and his righteouſneſs, and look not after the One thing needful, with your chiefeſt Eſtimation, Reſolution, and Endeavours, as ſure as Chriſt is true, this will prove your caſe at laſt, though now you wink, and wilfully go on, and will not believe it: As ſure as the Goſpel is true, this is true. There are but two Ends, Heaven and Hell; and if you miſs the former, you fall into the latter. If you live after the fleſh, you ſhall die, whatever you imagine: and you muſt mortifie the deeds of the fleſh by the ſpirit, if you will live, Rom. 8. 13. If you ſee a man cutting his own threat, and you ask him, [What are you doing man! will you kill your ſelf?] and he anſwereth you, No, God forbid; I have no ſuch meaning; I will hope better]. Would you think that this would ſave his life? or that his hopes and meanings would prove him ever the wiſer man? I tell you from the Word of God, it is one of the plaineſt truths that is there contained, that if you value not, chooſe not, and ſeek not the One thing Needful above all other things whatſoever, you are all this while but ſowing the ſeeds of endleſs miſery, whoſe fruit you muſt reap in outer darkneſs, where will be weeping, and wailing, and gnaſhing of teeth, Mat. 13. 42, 50. You are treaſuring up wrath againſt the day of wrath, and the revelation of the righteous judgement of God, who will give to every man according to his works, Rom. 2. 5, 6. You are ſowing in pleaſure to the fleſh, in eating, and drinking, and mirth, and honour: but you ſhall reap in corruption, lamentation and woe. Gal. 6. 7, 8. For woe to you that now laugh, for you ſhall mourn and weep: Woe to you that are rich (and have no better, but want the everlaſting riches), for you have received your conſelation: Woe to you that are full, (and yet are empty of Chriſt and grace) for you ſhall hunger, Luke 6. 24, 25. Theſe are the words of Chriſt himſelf; and therefore true if Chriſt be true.

Yea more then this, let me have leave to tell you, (for why ſhould I not tell you of your greateſt folly, and that which is neceſſary for you to know?) As long as you neglect the One thing neceſſary, you are acting the part of the moſt deadly enemies againſt your ſelves. No enemy that you have in all the world, could do that againſt you, as you do againſt your ſelves. You abhorr the Devil; and I blame you not; for his malice and enmity deſerveth it: But you do much worſe againſt your ſelves then the Devil himſelf could ever do. To tempt you to ſin is not ſo much as to Conſent to it and commit it. He can but entice you, and not conſtrain you: It is you that are the neglecters of your Maker and Redeemer, and the wilful rejecters of your own felicity: Satan doth bad enough againſt you by temptation; but you do worſe by yielding and ſinning; much worſe then all the Devils in hell could do againſt you. For God hath not given all of them ſo much power over you, as he hath given you over your ſelves.

Lord, what a diſtracted caſe is the ungodly world in! They hate any man elſe that they do but imagine is their enemy! Though he do but diminiſh their worldly wealth or honour, they cannot forgive him: If a man give one of them a box on the ear, he cannot bear it: And as for the Devil, who is the common enemy, they ſpit at his name, and (think they) bleſs themſelves from him: And yet theſe ſame men do ſpend all their care, and time, and labour, in doing more againſt themſelves, then all their enemies could do in earth or hell: and are worſe then Devils to themſelves; and yet they never fall out with themſelves for it; but can forgive themſelves as eaſily as if they did themſelves no harm.

This is true, too true Sirs, as harſh as it ſeemeth to your ears; And if it diſpleaſe you to hear of it, bethink your ſelves what it is to do it; and how God and all wiſe men muſt judge of you that have no more mercy on your ſelves: Certainly it is much worſe to do it, then to tell you what you do. God tells men of their ſin, and God doth nothing but what is good; but it is themſelves only that commit it: I beſeech you do but underſtand what you are doing, as long as the One thing neceſſary is neglected by you.

4. Conſider alſo, that whatſoever elſe you have been doing in the world, if you have not done the One thing needful, you have unman'd your ſelves, and lived below your Reaſon, and in plain Engliſh, you have lived as be ſides your wits.

I give you no harder language then God himſelf hath frequently given you in his Word, and then you will ſhortly give your ſelves, if you repent not; yea and ſooner if you do repent. If you have (in this) the uſe of your Reaſon, you muſt needs know what you have your Reaſon for: And I beſeech you tell me for what you have it, if not to ſerve and pleaſe your Maker, and prepare for your everlaſting ſtate? Is it only that you may know how to plow and ſow, and follow your trades and pleaſure in the world, and ſatisfie your fleſh a little while, and then die as the beaſts that periſh? None of you, I ſuppoſe, will ſay ſo, that calls himſelf a Chriſtian: If God had made you for no higher things then beaſts, he would have given you no higher faculties and endowments. As they be not made to enjoy God, ſo they have no knowledge of him: he ſendeth not his Word to them, and calleth them not to learn the knowledge of his will: But you know, or may know, that there is a God, and that he is a rewarder of them that diligently ſeek him; and are capable of Loving him, intending him, and ſerving him, and therefore of enjoying him: Beaſts are not ruled by the hopes and fears of a life after this: For their nature and end do not require it. But men muſt be thus ruled, or elſe there can be no ſufficient ruling of them, in an ordinary way: Which ſhews that the Nature of man is capable of the things which are the matter of their hopes and fears.

Verily Sirs, I think, as to any good that cometh by it, there is very little difference between having Reaſon, and having none, if we had nothing to do with it, but cunningly to lay up our food, and make proviſion for this corruptible fleſh, and had not another life to mind. It were no ſuch great difference, in my opinion, as it commonly goes for, whether we were men or dogs, if it were only for the matters of this tranſitory life. For though I may not deny but yet man were the nobler creature, yet alas the difference would be but graduall and ſmall, as an Ape or Dog excells a Swine: And as to his Happineſs, it is doubtful whether Man would not have the worſt of it. For as brutes have not mans knowledge, ſo they have not his toil and trouble of mind, his care, and fear, and griefs, and diſappointments: Nor have they ſo terrible fore-thoughts of death through all their lives, as man muſt have, much leſs ſuch fears of what would follow after death.

And therefore I may boldly ſay, that you have thrown away your wits, and laid by your Reaſon as to the principal uſe of it, if you have forgot, or have not chiefly ſought the One thing neceſſary. Where were your wits when a lump of fleſh was preferred before immortal ſouls? and when the trouble and dung of a tranſitory world, was more eſteemed then God and endleſs Glory? Where were your wits when you might have had Chriſt, and Life in him, and his pardoning, healing, ſanctifying grace, and you had no mind of him, and were not ſenſible of your neceſſity, and paſt him by with as much neglect, as if you could have been ſaved without him? When you might long ago have made ſure of Heaven; and now you are even ready to drop into Hell, and ſtay but for a Feaver, or Conſumption, or ſome other diſeaſe to cut the thred, and turn the key, unleſs a ſpeedy ſound converſion ſhall yet prevent it. What have you done in all your life-time, that ſhould make a wiſe man judge you Reaſonable? Is that your Reaſon to be penny wiſe and pound fooliſh; to be wiſe to do evil, and to have no knowledge to do good? Jerem. 4. 22. To run up and down for I know not what, and to leave that undone that you were created and redeemed for? Can you think that it is Reaſonable to make ſuch ado for the air of dying mens applauſe, and to be well thought of, or to live like Gentlemen, or to the contentment of a fleſhly mind, when you know that you are juſt ready to paſs out of this world into an endleſs life of Joy or Torment, (yea certainly of torment, if you thus hold on)? Where all theſe things will afford you no relief or benefit; but the memory of your courſe will be the fuell of your miſery: Can that man be wiſe that damns his ſoul? Can he deſerve the name of a ſober man, that will ſell his ſalvation for ſo ſhort, ſo ſmall, ſo filthy a pleaſure as ſin affordeth? Is he worthy the name or reputation of a wiſe man, that hath not wit enough to ſcape eternal fire? nor wit enough to forbear laying hands upon himſelf, and doing all this againſt his own ſoul? What think you, is not the caſe here plain enough?

Be not offended if I ſpeak yet plainlyer to you; for in a caſe ſo lamentable, how can we be too plain or ſerious? Suppoſe you knew a Prince or Lord, that had an itch upon him, which the Phyſicion offereth ſpeedily and eaſily to cure; but he hath ſo much pleaſure in ſcratching, that he doth not only refuſe the cure, leſt it deprive him of his delight, but he will give his Kingdom or Lordſhip to one that will ſcratch him but a little while, though he be ſure to live a beggar after it all his dayes. I put it to your ſelves, What name you would give this man, or what eſteem you would have of him: Do you think that any ungodly worldly perſon is wiſer than this man? Alas their caſe is ſo much worſe, that there is no compariſon: They are more fooliſh then your hearts can now conceive, or then I am able fully to expreſs. You have now the itch of Pride and Luſt; and your throats muſt be pleaſed in your meats, and drinks; and you itch after riches, and honour, and recreations; and Chriſt telleth you by his Word, that theſe are but your ſick deſires, and that the pleaſing of them tends to kill you; and he offereth you for nothing, a ſafe, and certain, and ſpeedy cure: But you refuſe it, and will not hearken to him: You muſt be ſcratcht whatever it coſt you: You muſt have your riches, and honour, and fleſhly pleaſure, as the felicity which you cannot part with, though it coſt you your ſalvation. Though God be neglected, and his favour loſt, and your ſouls be loſt, and the One thing needful caſt aſide, you muſt have your carnal imaginations gratified: And is this your wiſdom? The Lord bleſs us from ſuch a kind of wiſdom.

Yet this is not the worſt: I will ſhew you one ſtrain more of the diſtraction of the ungodly world. If theſe men do but ſee one perſon of an hundred that are more diligent for Heaven then carth, to fall into Melancholy, or diſtreſs of ſoul; or ſuppoſe it were into ſome loſs of reaſon; they preſently cry out againſt Religion, and ſtrictneſs, and preciſeneſs, and making ſo much ado to be ſaved; and ſay it is the way to make men mad: Hence comes the proverb of the Papiſts [Spiritus Calvinianus eſt ſpiritus melancholicus]; and of the prophane among our ſelves, that [A Puritane is a Proteſtant frightned out of his wits]: They dare not ſtudy the Scripture ſo much, nor meddle with ſuch high matters as their ſalvation, nor be ſo godly, nor meditate on the world to come, leſt it ſhould drive them out of their wits. O miſerable men! As if it were poſſible for you to be more dangerouſly mad, then you are already! (Unleſs by growing unto greater wickedneſs!) Do you lay out your wit, and ſtrength, and time, in feeding a corruptible body for the grave, and ſpend your lives in running after your own ſhaddows, while your everlaſting life is forgotten or neglected! Do you ſell your Saviour with Judas for a little money; and change your part in God and Glory, for the brutiſh pleaſures of ſin for a ſeaſon? And are you afraid of altering this courſe of life, and turning to God, leſt it ſhould make you mad? Lord, what a beſotting thing is ſin! What a cunning cheater is the Devil! What a deluded diſtracted ſort of people are the ungodly? Will you run from God, from Chriſt, from Grace, from mercy, from Scripture, from the godly, and from Heaven it ſelf for fear of being mad? Why what greater madneſs can you fear then this? What worſe is humane nature capable of? Unleſs it be the addition of a further meaſure of the ſame, and unleſs it be to hold on in that way, and perſecute the contrary with ſuch like aggravations of your madneſs, I know not of any worſe that you ſhould fear. Will you run to Hell to prove your ſelves to be in your wits? Again I ſay, the Lord bleſs us from ſuch a kind of wit. Nay Hell it ſelf hath no ſuch diſtractedneſs as yours: The difference between the One thing needful, and your many things, is there better, though too late underſtood! Is Loving God the way to be mad? and loving the world and fleſhly pleaſures the way to be wiſe? Is converſing with God in humble prayer, and believing his love, and loving him, and delighting in him, and ſpeaking of his name, and word, and works unto his praiſe, and hoping to live with him for ever, I ſay, is this (which is the work of a Believer) a liker courſe to make men mad, then ſerving the Devil, and drudging in the world, and living under the curſe of God, and in continual danger of damnation? What men are they, that dare entertain ſuch horrid and unreaſonable ſuggeſtions?

I confeſs we are not unacquainted with the ſadneſs and melancholy that ſome perſons have contracted by Religious employments; and perhaps one of a thouſand may loſe their wits: But I muſt tell you, all theſe folowing points, that will ſhew you that Religion is not to be blamed for it, nor avoided.

1. It is ordinarily perſons of the weaker ſex, or of very weak brains and very ſtrong paſſions, that are naturally inclined to it, and are not able to bear any long and ſerious thoughts, about matters of that moment, which are apt to make the deepeſt impreſſions: But perſons that naturally are of ſound and calme diſpoſitions, are ſeldom troubled with any ſuch affects.

2. It is uſually the caſe of perſons that miſtake the nature of Religion, though not in the main, yet in ſome particulars of great concernment: That ſtudy not ſufficiently the Love of God declared to us in our Redeemer, but feed their griefs and troubles only by the thoughts of their own infirmities; and that conſider not that the chief part of Religion doth conſiſt in Love, and Joy in the Holy Ghoſt, and in Thankſgiving and delightful praiſing our Creator. So that it is not long of Religion if men will leave out the chief parts of Religion, and make themſelves a Religion of ſo much only as may breed their trouble.

3. And I muſt further tell you, that as I have had opportunity of knowing the ſtate of as many troubled diſtempered minds, as any one of you whoever he be; ſo I muſt needs bear witneſs, that I have met with many that have been diſtracted by worldly cares, or ſorrows, or diſcontents, for one that ever I knew diſtracted with the cares about the matter of their ſalvation. And yet though it be worldly care and ſorrow that moſt commonly bringeth death and madneſs, you will not therefore give over your Callings, and reſolve that you will meddle no more with meat, or drink, or cloathes, or houſes, or lands, or friends, or children: Nay it were well if you would be brought to moderation, and taken off your inordinate deſires.

4. And yet in the concluſion I muſt tell you, that, though I know that the loſs of a mans underſtanding is a very grievous affliction, and ſuch as I hope God will never lay upon me, yet I had a thouſand times rather go diſtracted to Bedlam with the exceſſive care about my ſalvation, then be one of you that caſt away the care of your ſalvation for fear of being diſtracted, and will go among the infernal Bedlams into hell for fear of being mad. The height of your carnal wiſdom is more deplorable then their diſtraction. For God will condemn no man becauſe he is diſtracted, nor ſo much as blame him for it, (unleſs as it is the fruit of ſin,) no more then he will condemn or blame an Ideot or a beaſt, becauſe they have no uſe of reaſon: If David had been as he ſeigned himſelf to be, 1 Sam. 21. 13, 14. it would not have caſt him out of Gods favour, ſo far as one ſin did, much leſs ſo far as the ungodly are. A man may go to Heaven from ſuch a madneſs. But you that have Reaſon for the world, but none for God; that are wiſe to do evil, that have wit to deſtroy your ſelves and ſerve the fleſh, but none to look after your recovery and ſalvation, its you that ſhall have the ſtripes, the many, the great, the endleſs ſtripes. You that have ſo much wit as that you glory in it, and think your ſelves wiſer then the reſt of the world, and yet have not wit to know, and love, and ſerve your maker: nor to value and ſeek firſt the One thing neceſſary, it is you that will prove the miſerable fools.

If you had not had a natural capacity of underſtanding, you had had no ſin: But now you have no cloak for your ſin, when you have the worldly wiſdom which is fooliſhneſs with God, and have a ſinning, ſelf-deſtroying wit, and are wilfully void of the wiſdom that ſhould ſave you, (1 Cor. 1. 25. & 3. 19. Jer. 8. 9.) when you have not a neceſſitated, but a voluntary diſtraction: and this is your condemnation, that Light is come into the world, and you have loved darkneſs rather then Light, becauſe your deeds were evil, John 3. 19.

If you think this wilfull and ſenſleſs neglect of the One thing needfull is not a ſufficient evidence to prove that miſerable diſtraction which I charge upon you, will you but believe your Maker, and let the word of God be Judge between us, and mark what language it giveth to ſuch as I now deſcribe 2 Theſſ. 3. 2. Jer. 4. 22. Eccleſ. 7. 25. 2 Pet. 2. 12. Pſalm 92. 6. & 94. 8. Jer. 10. 8. 14. Deut. 32. 6. Pſalm 73. 3. 22. 2 Sam. 14. 10. In theſe places your courſe hath no better titles, than unreaſonable, fooliſh, brutiſh, ſottiſh, &c. even from the God of Wiſdom himſelf, who is the fitteſt to give you the character that you deſerve. When you have truly conſidered of your way, if indeed you find that you have dealt like wiſe men, hold on and ſay ſo at the laſt, when you have eaten the fruit of your doing, and have ſeen the End.

5. Furthermore Conſider, that what ever elſe you have been doing in the world, if the one thing neceſſary be yet undone, you have loſt and abuſed all the mercies that God hath beſtowed on you: Many a thouſand pretious mercies have been given you: And to what uſe, but to help you to everlaſting mercy, and to prevent your everlaſting miſery! This is the End, and this is the Life and excellency of all your mercies: For all preſent mercies have the Nature of a Means to a further End: And the Goodneſs and nature of the Means conſiſteth in its fitneſs to promote the End. And therefore you have loſt all the Mercies that you have received, if you are never the nearer your End for them; and if they have not promoted the Love of God, and your ſalvation. You have had health, and ſtrength, and time, and peace, and liberty, and ſome of you alſo wealth and honour in the world. But you have loſt them all, if your ſalvation be not furthered by them. Many a preſervation you have had, when others have been cut off before your faces, and many a deliverance from dangers known or unknown, and much of the fruit of that Patience of God, which hath till now attended you in your ſin: Many a Sermon you have heard, and many a warning you have had, and you have been planted in God, Vineyard, and daily watered with the Ordinances of grace: But all theſe are loſt if the One thing neceſſary hath been neglected: Nothing in this world doth you good indeed, any further then it promoteth your Everlaſting good. And do you think that you have dealt kindly or juſtly with God, to deal ſo contemptuouſly with all his mercies, as to caſt them away, and tread them under foot? When you want but food, or rayment, or liberty or health, you value them and pray for them; and when you have them, what do you with them, but throw them as in the channel, and ſacrifice them to your luſts and enemies: When Death looketh you in the face, you begin to know the worth of Time, and then O what would you not give for a little more, and that God would try you a few years longer: And when you have Time, what do you with it, but ſerve the Devil, and caſt it away for nothing, and ſpend it in preparing for everlaſting ſorrows? How can you for ſhame cry to God for Mercy in your next diſtreſs, when you have contemptuouſly thrown away the Mercies of twenty, or thirty, or forty years already: If your own children ſhould ask you for meat or drink, and when they have it ſhould throw it to the dogs; or ask you for money, and caſt it into the dirt, and do thus an hundred and an hundred times over, would you go on to give it them becauſe they cry for it?

O Sirs, that you could but uſe your Reaſon in the matters for which it was given you by your Maker! Either time and mercy is worth ſomething, or nothing: If it be worth nothing, never beg for it, and never be ſad when it is taken from you. Why make you ſuch a ſtir for that which is nothing worth? (I mean your corporal mercies, for ſpiritual mercies you can be too well content to be without) But if they be worth any thing, why do you caſt them away, and make no better uſe of them? What good do you with them? or what good do they do you? Believe it, ſinners, God doth not deſpiſe his mercies as you do. He will not alway give you meat, and drink, and health, and ſtrength, and life, to play with, and do nothing with. He will teach you better to value them before he hath done with you. Not that he thinks them too good for you; but he would have them be better to you then you will let them be. He would have every bit you eat, to be uſed to ſtrengthen you in your walk to heaven, and every hour of your time to help you towards eternal happineſs, and every preſent mercy to further your everlaſting mercy; that ſo by the improvement, their value may be advanced, and they may be mercies indeed to you. Be ruled by God, and you ſhall receive more in one mercy, then you do now in a thouſand. But if you will do nothing with them, blame him not if he take them from you, and leave you deſtitute of what you knew not how to uſe.

Nay your ſin is greater then meerly to caſt away your mercies: You do not only loſe them, but turn them all into a curſe, and undo your ſouls with that which is given for the ſuſtentation of your bodies: While you know no better uſe of mercies, then to pleaſe your ſenſes, and accommodate the fleſh, and forget the One thing needful, which is the End of all, you turn them all into ſin, and fight againſt God by them, and ſtrengthen his enemy and your own, and block up your way to Heaven by them, and treaſure up wrath for the dreadful day, when your wealth ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire, Jam. 5. 1, 2, 3. Rom. 2. 5. You contemptuouſly caſt that bread to dogs, which he giveth you to ſupply your own neceſſities: You treacherouſly carry over his proviſion to the enemy. Conſider this, you that ſay you hope to be ſaved, becauſe God is merciful: You have found indeed that God is merciful, by large experience: But if you do not learn, and quickly learn to make a better uſe of his mercies, abuſed mercy will prove your everlaſting miſery: O what a reckoning will you have? What a load to preſs you down to Hell? Unleſs you would have uſed them better, it had been eaſier for you, if theſe temporal mercies had been denyed you: Can that man look to be ſaved by mercy, that would not be intreated to conſent that mercy ſhould ſave him in the day of ſalvation? in the accepted time? but ſerved the Devil with thoſe very mercies that would have ſaved him? God ſendeth you his mercies to kill your ſins, and ſanctifie you, and engage you to himſelf; and if you will feed your ſins with them, and make them your idols, and forſake God for them, and be falſe to him, to your Covenant, and your duty, and neglect that One thing for which he gave them to you, you do not only loſe them, but turn them to a curſe. And, alas, poor ſinners, what will you have to fly to, to truſt in, or to comfort you, when mercy abuſed hath not only forſaken you, but falls upon you as a mountain, and feedeth your aggravated endleſs miſery?

6. Moreover, whileſt you neglect the One thing neceſſary, you neglect Chriſt himſelf, and reject the ſaving benefit of his bloodſhed, and refuſe the healing work of his Spirit, and the precious benefits which he hath offered you in the Goſpel. And how can you eſcape if you neglect ſo great ſalvation? Heb. 2. 3. How will you be ſaved, when you refuſe the only Saviour? There is indeed enough in Chriſt to heal and ſave the humbled ſoul, that thirſteth for his righteouſneſs and ſalvation, and valueth and ſeeketh him as a Saviour: and if you would thus come to him, you might have life, John 5. 40. But whiles you give your ſelves to pleaſe the fleſh, and follow the world, and look ſo little after Chriſt, or after the ends and benefits of his ſufferings and grace, Chriſt is as no Chriſt to you; and Grace is as no Grace to you; and the Goſpel is as no Goſpel to you; and you will be never the more ſaved, then if there had no Saviour ever come into the world, or there had never Grace been given to the world, or there had never been promiſe made, or Goſpel preached to the world: For Chriſt will not ſave them that continue to neglect him, and ſet light by all the mercy that he offereth, and the ſalvation which he hath purchaſed, and do not eſteem and uſe him as a Saviour, and cannot find enough in God and Glory, to take off their hearts from the pleaſures and idols of the fleſh. If Chriſt would have gathered you as a hen gathereth her chickens under her wings, and you would not (Matth. 23. 37.) you will be as far from being ſaved by him, as if you had never heard of his name.

And yet that is not all: If you prevent it not by true Converſion, you will wiſh a thouſand and a thouſand times, that this were all: But there is worſe then this: For Chriſt will not leave a man of you as he finds you: If you are ſo far in love with worldly wealth and fleſhly pleaſure, that you can taſte no ſweetneſs in his Grace, and ſee no deſirable glory in his Kingdom, he will make you taſte the bitterneſs of his wrath, and feel the weight of his ſevereſt juſtice. The moſt compaſſionate Saviour is the moſt dreadful Judge, to thoſe that will not be ſaved by his grace. It will be eaſier for Sodome and Gomorrah in the day of Judgement, then for thoſe that were the obſtinate refuſers of his Goſpel, Matth. 6. 11, 12. He that deſpiſed Moſes Law dyed without mercy, under two or three witneſſes; of how much ſure puniſhment ſhall he be thought worthy, that hath trodden under foot the ſon of God? Heb. 10. 28, 29. See therefore that ye refuſe not him that speaketh: For if they eſcaped not that refuſed him that spake on earth, how much more ſhall not we eſcape, if we turn away from him that ſpeaketh from heaven? Heb. 12. 23.

7. As long as you neglect the One thing Needful, whatever good conceits of your ſelves you have entertained, and whatever hopes, or peace, or comfort, you have built upon thoſe conceits, they are all but meer deluſions and irrational, like the laughter of a mad man, that is no comfort to the ſtanders by, who know that it is but the fruit of his diſtemper, and maketh him an object of more compaſſion. What wiſdom is it to look high and carry it gallantly in the world, when you know not but vengeance may overtake you the next hour? Alas man, thou haſt to do with God: Though thou ſee him not, it is he that upholds thee, and obſerveth thee, and looketh for Love and Duty from thee, and will be Glorified by thee, or thou ſhalt dearly anſwer it: God will not be neglected and abuſed at ſo cheap a rate as ſottiſh Infidels imagine. He deſpiſeth thee, if thou deſpiſe him, 1 Sam. 2. 30. and thou deſpiſeſt him, if thou deſpiſe his Meſſengers, and Word, and Wayes, Luke 10. 16. 1 Theſ. 4. 8. And if God deſpiſe thee, what 〈1 page duplicate〉 〈1 page duplicate〉 honour is it to thee to be ſtout-hearted and high in thy own conceit, and to live applauded by thy ſelf and others? Think of your ſelves as well as you will, God counteth you worſe then the baſeſt brutes, as long as you make your ſelves ſo, by neglecting the One thing for which you have your reaſon. When you ſwagger it out in the world, you do but gingle your fetters, and glory in your ſhame, Phil. 3. 18, 19. While fools admire you, God abhorreth you; he langheth you to ſcorn, and hath you in deriſion, as he expreſſeth himſelf after the manner of men, Prov. 1. 26. 27, 28. Pſalm 2. 4. When you are proud of your riches, or honour with ſuch as your ſelves, you are but proud of the bonds of your captivity, 2 Tim. 2. 26. Though you live as careleſly and merrily, and laugh as heartily, and ſport your ſelves as fearleſly as if all were ſafe, and nothing ailed you, yet your mirth is but your madneſs, Eccleſ. 7. 4, 6. and 2. 2. and God ſeeth that your day (a woful day) is coming, Pſalm 37. 13. and you know not but you may the next hour be tormented in hell, that this hour are ſo pleaſant and confident on earth. And is this a deſirable or rational kind of mirth? Did you but now foreſee the end; did you ſee what you muſt ſee, or feel a little of what you muſt feel, you would preſently be far from mirth or laughter; it would ſpoil your ſport, and turn your tune to doleful lamentations. O ſhort unſatisfactory pleaſure! O endleſs, eaſeleſs woe, how quickly wilt thou ſurprize them that little dream of ſuch a change! You ſay Religion is a Melancholy thing, but verily your condition is ſo much worſe then melancholy, that it may make a man melancholy to think of men in ſo ſad a caſe. If any thing in the world will make a man melancholy, methinks it ſhould be to ſtand in your unhappy ſtate, and thence to look into eternity! and to think of your enmity to heaven, and that you have no part in Chriſt, no title to his Kingdom, and to think what haſte you are making to your infernal home, and how faſt the wheels of night and day do hurry your unprepared ſouls to Judgement, and that your judgement lingreth not, and your damnation ſlumbreth not, as the Holy Ghoſt ſpeaketh, 2 Pet. 2. 3. Whether you ſleep or wake, be ſure it ſleepeth not. In a word, to neglect the One thing needful, is to neglect Heaven it ſelf and your ſalvation: to neglect Heaven is to loſe it: and loſe Heaven and loſe all. And what comfort can the fore-thoughts of life everlaſting afford a ſoul in a ſtate of ſin, that is paſſing to everlaſting miſery? And what comfort can any thing in this tranſitory life, afford that man that hath no matter of comfort in the life to come, yea that muſt there live in endleſs ſorrows! O let me not taſte of that frantick and unreaſonable mirth, that tendeth to ſuch heavineſs, and driveth away thoſe wiſe recovering thoughts that are neceſſary to prevent it! For the Lords ſake, and for your ſouls ſake, all you that neglect the One thing needful, will you but ſearch the Scripture, and ſoberly conſider whether all this be not certain truth: and if it be, how it ſhould affect you, and what a change in reaſon it ſhould make upon you! I have done with this Use: If you have taken a ſurvey of your own hearts and lives, will you next for the exerciſing of your compaſſion look a little further.

Use 2.

IF One thing be Needful, and the neglect of this be ſo unreaſonable, ſo unmanly, and ſo dangerous, as we have ſeen it proved, then what an object of compaſſion and lamentation is the diſtracted world? Look upon this text of Scripture, and look alſo upon the courſe of the earth, and conſider of the diſagreement, and whether it be not ſtill as before the flood, that all the imaginations of mans heart are evil continually: Gen. 6 5. were it but poſſible for a man to ſee the affections and motions of all the world at once, as God ſeeth them, what a p •• tiſul ſight would it be? What a ſtir do they make, alas poor ſouls, for they know not what? while they forget, or ſlight, or hate the One thing neceſſary. What a heap of gadding ants ſhould we ſee, that do nothing but gather ſticks and ſtraw? Look among perſons of every rank, in Citie and Countrey, and look into the families about you, and ſee what trade it is that they are moſt buſily driving on, whether it be for Heaven or earth? and whether you can diſcern by their care and labours that they underſtand what is the One thing neceſſary? They are as buſie as bees, but not for honey, but in ſpinning ſuch a ſpiders web, as the beeſome of death will preſently ſweep down, Job 8. 14 They labour hard; but for what? for the food that periſheth, and not for that which will endure to everlaſting life John 6. 27. They are diligent ſeekers; but for what? Not •• ſt for God, his Kingdom and Righteouſneſs; but for that which they might have had as an addition to their bleſſedneſs. Matth. 6. 33. They are ſtill doing; but what are they doing? even undoing themſelves by running away from God, to hunt after the periſhing pleaſures of the world: Inſtead of providing for the life to come, they are making proviſion for the fleſh to fulfill its luſts, Rom. 13. 14. Some of them hear the Word of God; but they choak it preſently by the deceitfulneſs of riches and the cares of this life, Luke 8. 14. They are careful and troubled about many things, but the One thing that ſhould be all to them, is caſt by as if it were nothing. Providing for the fleſh, and minding the world, is the employment of their lives. They trouble themſelves with it, and trouble their families, and neareſt relations, and oft-times trouble the whole Towns or places where they live; ſo that unleſs we will let them have their bone to themſelves, and give them our cloak when they have taken our coat, and ſay as •… ſheth [Let him take all] there is no living quietly by 〈…〉 A dog at his carrion, or a ſwine in his trough, is not more greedy then many of theſe ſenſualiſts, that labour of the Caninus app titus to their traſh: But to Holineſs they have no appetite, and are worſe then indifferent to the things that are in •… ſirable: They have no covetouſueſs for the things which 〈…〉 commanded earneſtly to covet, 1 Cor. 12 31. They have •… tle hunger and thirſt after righteouſneſs, that a very little or none will ſatisfie them: Here they are pleading alwayes for •• deration, and againſt too much, and too earneſt, and too long: And all is too much with them that is above ſtark naught, or dead hypocriſie: and all is too earneſt and too long that would make Religion ſeem a buſineſs, or would engage them to ſeem ſerious in their own profeſſion, or put them paſt jeaſt in the worſhip of God, and the matters of their ſalvation. Let but their ſervants or children neglect their worldly buſineſs, (which I confeſs they ſhould not do) and they ſhall hear of it with both ears: But if they ſin againſt God, or neglect his Word or Worſhip, they ſhall meet with more patience then Eli's ſons did: A cold reproof is uſually the beſt; and it is well if they be not encouraged in their ſin; and if a child or ſervant that begins to be ſerious for ſalvation, be not rebuked, derided, and hindred by them. If on their dayes of labour they over-ſleep themſelves, they ſhall be ſure to be called up to work, (and good reaſon); but when do they call them up to prayer? When do they urge them to read, or conſider, or conferr of the things that concern their everlaſting life? The Lords own day, which is appointed to be ſet apart for matters of this nature, is waſted in idleneſs or worldly talk. Come at any time into their company, and you may have talk enough, and too much, of news, or of other mens matters, of their worldly buſineſs, ſports and pleaſures: But about God and their ſalvation, they have ſo little to ſay, and that ſo heartleſly and on the by, as if they were things that belonged not to their care and duty, and no whit concerned them. Talk with them about the renovation of the ſoul, and the nature of holineſs, and the life to come, and you ſhall find them almoſt as dumb as a fiſh, or as dry as a chip, or as erroneous or inſenſible as thoſe that ſpeak but words by rote, to ſhew you how little they ſavour or mind the things of the Spirit. The moſt underſtand not matters of this nature, nor much deſire or care to underſtand them: If one would teach 〈…〉 perſonally, they are too old to be catechized or to learn, though not too old to be ignorant of the matters which they were made for, and are preſerved for in the world: They are too wiſe to learn to be wiſe, and too good to be taught how to be good •… ough not too wiſe to follow the ſeducements of the Devil •… he world, nor too good to be the ſlaves of Satan and the de •… rs and enemies of goodneſs. If they do any thing which the •… a ſerving of God, it is ſome cold and heartleſs uſe of word •… ake themſelves believe that for all their ſins they ſhall be ſaved; ſo that God will call that a ſerving of their ſins and abomination, which they call a ſerving of God. Some of them will confeſs that Holineſs is good; but they hope God will be merciful to them without it: And ſome do ſo hate it, that it is a diſpleaſing irkſom thing to them, to hear any ſerious diſcourſe of holineſs, and they deteſt and deride thoſe as fanatick troubleſome Preciſians, that diligently ſeek the One thing neceſſary. So that if the Belief of the moſt may be judged by their practices, we may confidently ſay, that they do not practically believe that ever they ſhall be brought to Judgement, or that there is any Heaven or Hell to be expected; and that their confeſſion of the truth of the holy Scriptures, and their profeſſion of the Articles of the Chriſtian Faith, are no proofs that they heartily take them to be true. Who can be ſuch a ſtranger to the world, as not to ſee that this as the caſe of the greateſt part of men? And which is worſt of all, they go on in this courſe againſt all that can be ſaid to them, and will give no impartial conſiderate hearing to the truth which would recover them to their wits, but live as if it would be a felicity to them in Hell, to think that they came thither by wilful reſolution, and in deſpight of the remedy. And is it not a ſad proſpect to a man that believeth the Word of God, and the life to come, to look upon ſuch a diſtracted world? O Sirs, if Jeſus Chriſt be wiſe that condemneth their courſe and them, then certainly all theſe men are fools: And if Chriſt knew what he ſaid, we muſt needs think that they know not what they do. O what is the matter that reaſonable men ſhould have no more uſe of their reaſon in things of ſuch importance, then thus to neglect their everlaſting ſtate for a thing of naught? Did God make them unreaſonable, or give them underſtandings uncapable of things of ſuch high concernment? Or rather, have 〈…〉 not drowned their reaſon in ſenſuality, and wilfully poiſo •… th malicious averſneſs to God and Holineſs? What is •… ter that the One thing needful is no more regarded? Hath God made them believe that they ſhall dwell here for ever, and never die? No ſurely, this is ſo groſs a lye, that the Devil himſelf cannot make them believe it. They know that they muſ •… ſure as they are alive: And yet they prepare not, but w •… eir dayes in ſcraping in this dunghill world, as if they wer •… o no further. Did God never warn them by a Sermon, or 〈…〉 , to prepare for the life which they muſt live for ever? Yes •… y a time; but they would take no warning. Did God never •• ll them that after this life there is another, where they muſt live in endleſs joy or torment? Yes, and they profeſſed that they did believe it: They heard it an hundred times over, till they were weary of hearing it. Did God make them believe that they ſhall die like beaſts that have no further to go, nor any other life to live? No: if they do believe this, it is the Devil and not God that maketh them believe it. What then is the matter that the One thing needful is no more regarded? Hath God ſhut up their ſouls in deſperation, ſo that it is in vain to ſeek, or trouble themſelves for that of which there is no hope? Oh no! his compaſſion hath provided them a full remedy: by the death of his Son Redemption is procured, and he hath made them a deed of gift, of Chriſt, and pardon, and eternal life, and tendred it to them, that upon the •• acceptance it may be theirs. Many a time hath he offered this mercy to them, and many a time hath he urged them to accept •… t: He hath ſet before them life and death, and given them their choice, and directed and perſwaded them to chooſe aright: Impoſſibility of attainment is not their hinderance; for Mercy be eecheth and importuneth them to accept it, and grace and ſalvation are brought unto their hands. O wonderful! What then s left to take off a reaſonable creature, from minding and preferring its own everlaſting great concernments? Is it becauſe they have done their work already, and having made ſure of heaven, have time to turn themſelves to other matters? Alas no: the moſt are far from any ſuch aſſurance; and have done but little to procure it. If they were to die this hour, they know not where their ſouls ſhall be the next: And if death even now ſhould lay its terrible hands upon them, they have no other comfort then to yield •• to neceſſity, and leave their ſouls by a ſhort ſecurity, to 〈…〉 paſſage of their unavoidable change: Unleſs they are com •… by ſuch preſumptuous ſelf-deceit, which the next moment after death will vaniſh, and never return unto them more. Job 8. 13, 14. & 11. 20. & 27. 8. Prov. 11. 7.

This is the caſe of the miſerable world; but they have not hearts to 〈…〉 themſelves, nor can we make them willing to be delivered •… uſe we cannot make them know their caſe. If a man fall in 〈…〉 pit, we need not ſpend all the day to perſwade him that he is there, and to be willing to be helpt out of it: But with theſe fleſhly •• iſerable ſouls, the time that ſhould be ſpent by themſelves and us for their recovery, muſt be ſpent to make them believe that they are loſt; and when all is done, we leave them loſt, and have loſt our labour, becauſe we cannot prevail with them to believe it. Drown they will and periſh everlaſtingly, becauſe the time that ſhould be ſpent in ſaving them, muſt be ſpent in making them know that they are ſinking, and after all they will not believe it; and therefore will not ay hold on the hand that is ſtretched forth to pull them out. The Narrative of the ſavage people of Soldania doth notably repreſent their ſtate: Thoſe people live naked, and feed upon the carrion-like carkaſſes of beaſts, and hang the ſtinking guts about their ecks for ornament , and wear hats made of the dung, and carve their skins, and will not change theſe loathſom cuſtoms: Some of them being drawn into our Ships, were carried away for England: when they came to Landon, and ſaw our ſtately buildings, and cloathing, and proviſions, they were obſerved to ſigh much, which was thought to have been in compaſſion of their miſerable Countrey, which ſo much differed from ours: When they had ſtayed long among us, and got ſo much acquaintance with our civility, and order, and all that belongs to the life of man, as that they were thought fit to communicate it to their Countrey-men, the next Voyage they were brought back, and ſet on ſhoare in their own Countrey, to draw ſome of the reſt to come into the Ships, and ſee and enjoy what they had done (who had purpoſely been uſed as might moſt content them): But as ſoon as they were landed, they lept for joy, and cryed, Soldania, and caſt away their cloathes, and came again in the ſight of our Ships, with dung on their heads, and guts hanging about their necks, triumphing in their ſordid nakedneſs. Juſt ſo do worldly ſenſual men, in the matters of ſalvation: If againſt their wills they are carryed into cleaner wayes and company, and the beauty of holineſs, and the joyes of heaven are opened to them, they are aweary of it a the while; and when we expect they ſhould delight themſelves in the felicity that is opened to them, and draw their old acquaintance to it, and be utterly aſhamed of their former baſe and ſinful ſtate, they are gone when the next temptation comes, and return with the dog unto their vomit, and with the waſhed Swine to wallow in the mire, 2 Pet. 2. 21, 22. and glory in their filth and ſhame, and only mind their earthly things, Phil. 3. 18.

Uſe 3.

BY this time you may ſee your ſelves that the diſeaſe of ſinners is in their own hearts, and it is that that muſt be healed if they will be ſaved. But what ſhould we do to get into thoſe hearts, to ſearch your ſores, and work the cure? I come now to the principal part of my meſſage to you; but will you indeed entertain it, if it prove it ſelf to be from God? How the caſe ſtandeth with mankind, you have heard in my Text from Chriſt himſelf: How One thing is needful; and how the buſie-idle world is diverted from this One thing, by many needleſs troubleſom things to their own deſtruction: If hence I warn you of your danger, and tell you of your duty, and exhort you to take another courſe then you have done, I hope you will confeſs I do but what is needfull both for you and me, and what you have no reaſon to contradict. Come then, for the Lords ſake, and let us treat practically and ſucceſsfully about ſo great a buſineſs; and make ſomething of it before we leave it; and end not till we amend what we find amiſs. What courſe then will you take for the time to come? Will you go on to trouble your ſelves about Many things, and neglect the One thing needful as you have done? Dare you harbour ſuch a purpoſe? Or dare you ſtifle thoſe thoughts and motions that would tend to better purpoſes? Or may I not hope that the Light hath ſhamed your ſleepineſs and works of darkneſs, and that you are grieved at the heart for the ſinful negligence of heart and life, and reſolved now to be new men? For Gods ſake Reſolve, Sirs. What will you do? Waver not, but Reſolve: Its more then a thouſand lives that lyeth on your Reſolution: I come to you this day as the Miniſter of the great Paſtor of the flock, that ſpake theſe words, not only to acquaint you, if you know not, or to remember you if you know, that One thing is needful; but alſo with authority to command you in his name, to Value it, to Love it, to Chooſe it, to ſeek it, and labour for it as the One thing needful. What ſay you, will you or will you not? This unſpeakable mercy I offer you from the Lord: He is willing to put up at your hands, all that is paſt, and to lay all your ſins on the ſcore of Chriſt, and freely to forgive you through the vertue of his blood, if you will now at laſt bethink you better, and come to Chriſt, and live as men that know what they have to do: If you will but ſee your former folly, and heartily bewail it, and ſet your hearts on the One thing needful, he will encourage you, and help you, and bid you welcome, and number you with his ſons, though you have lived as his enemies. Though you have lived like Swine and Serpents, he will put you into his boſom, if you will but be waſhed and changed by his grace. Though you have ſet more by your worldly riches then by his glory, and have ſet more by the favour of mortal man, then by his favour, and though you have ſet more by your bellies, and your brutiſh pleaſures, and little toyes, then you have done by everlaſting life, he will yet be merciful to you, and put up all theſe indignities at your hands, and take you into his deareſt love, if you will but Now become new creatures, and give your hearts to him that made them, and ſeek that firſt that is worth the finding, and loſe not the reſt of your lives and labour upon unprofitable things. What can you ſay againſt this offer? Is it not unconceivable and unſpeakable mercy? O what would the damned give for ſuch an offer? O what would you your ſelves give another day for ſuch an offer, if you now neglect it? What ſay you then, will you accept of this offer of mercy while it may be had, and cloſe with Grace, while Grace would ſave you, or will you not? As ever you look for mercy in the hour of your diſtreſs, when nothing but mercy can ſtand your ſouls in any ſtead, take mercy now while it may be had: Refuſe it not when it is offered you, as you would not be refuſed by it when Hell and Deſparation would devour you. If you ſlight it becauſe it is free, you ſlight it becauſe it is great, and therefore greatly to be valued. Think not hereafter to have it at your beck, if you neglect it now when it ſeeks for your acceptance. Do not ſay, I will a little longer keep my ſins, and a little longer enjoy my pleaſures, for I can have Chriſts offer at any time before I die. O little doſt thou know what a ſtab ſuch a trifling purpoſe may give to the very heart of all thy hopes and happineſs! and how terribly God may make thee know, how ill he taketh thy unthankfulneſs and contempt! and how dear one other week of ſinful pleaſure may coſt thy ſoul? In the name of God I warn you, do not ſo deſpiſe everlaſting happineſs! Do not ſo trample on the blood of Chriſt, if you would be ſaved by it: Do not abuſe the Spirit of Grace, if you would be ſanctified by it: Play not any longer with the conſuming fire, the wrath of a jealous and Almighty God: Jeſt not with damnation. Though Grace be now offered you, it will not be at your command: Deſpiſe this motion, and you may be out of hearing before the next. What can you expect, if you will ſlight ſuch mercy, but either that Death ſhould ſhortly bring you to your reckoning, or that God ſhould leave you to your ſelves, and give you up to the hardneſs of your hearts: And if you will needs chooſe the world, and fleſhly pleaſure, and God and Glory ſhall be thus contemptuouſly paſt by, you may take your choice, and ſee what you will get by it: But remember what an offer you had this day, and that heaven was once within your reach, and that it might have been yours for ever if you would.

But becauſe I am loth to leave you ſo, I will try by ſome ſuch Arguments as the Reaſon of man muſt needs approve, Whether yet you may not be brought to your ſelves, and yield to grace that you may be ſaved. And they ſhall be the Arguments that lie before you here in the Text.

1. REmember, it is Neceſſity that is pleaded with you in my Text. One thing is Neceſſary. Neceſſity, and your own Neceſſity, is ſuch an Argument, as one would think of it ſelf ſhould turn the ſcales, and fully reſolve you, and put you paſt any further deliberation or delay. If Neceſſity, your own Neceſſity, and ſo great Neceſſity to ſo great an End, will not prevail with you, What will? Neceſſity is that ingens telum that natural reaſon taketh to be unreſiſtible. Men think they may do almoſt any thing, if they can ſay Neceſſity commandeth it: Omnem legem frangit, magnum illud humanae imbecillitatis patroeinium, ſaith Seneca. What is it that Neceſſity ſeemeth not ſufficient to juſtifie with the moſt? And we will grant the Argument to be undenyable, if it be from abſolute Neceſſity indeed, and if men will not dream that it is more Neceſſary to be Rich, or Honourable, or to Live, then to be Holy, and to be Bleſſed with God, and to pleaſe him that created them. Ubi neceſſitas incumbit, non ultra diſputandum eſt, ſed celerrimè & fortiter agendum. Words ſignifie nothing againſt Neceſſity: Reaſon is but hindering troubleſom folly, when it pleadeth againſt Neceſſity. Omni arte, omne ratione officacior neceſſitas. Curt. In worldly matters, how quick-ſighted, how reſolute, how active is Neceſſity? What conquerable difficulties will it not overcome? What labour will it not endure, if it have but the encouragement of hope? And yet this Neceſſity is indeed no true Neceſſity at all. For that which is Neceſſary but to my credit, or eſtate, or health, or life, can be no more Neceſſary then is my credit, and eſtate, and health, and life it ſelf. When men do but fancy a Neceſſity where there is none, yet that will carry them through thick and thin. But O Sirs, you have a real undenyable Neceſſity to be Holy, and to ſet your ſelves to the work of your ſalvation; ſuch a Neceſſity as is founded in your Nature, and laid on you by your Maker, and as all the true Reaſon in the world will confeſs to be indiſpenſable Neceſſity. Faxis ut libeat quod eſt neceſſe.

Make no more words then, but Reſolve and ſtirre when it is a matter that muſt be done. It is pitty and ſhame that the Amiableneſs of God and Holineſs will not prevail with you of themſelves: But if you cannot yet perceive them to be Delectable, acknowledge them to be Neceſſary. Be aſhamed that pretended Neceſſity for the Body, ſhould be more powerful with others, then real Neceſſity for ſalvation is with you. Look upon almoſt all the travel and labour that is under the Sun, and all the diligence that is uſed here in the world, and conſider Whether it be not a thouſand fold ſmaller Neceſſity then I am now pleading with you, that ſetteth almoſt all on work? The Rich will not toil and labour, but will take their eaſe, becauſe they think they are under no Neceſsity: but the poor will labour, becauſe they muſt: Though the command of God to Rich and poor ſhould make them equally diligent in their ſeveral callings, in obedience to their Creator, yet many thouſands that labour all the year in obedience to their own Neceſsities, would ſoon give it over and take their eaſe, if they could but be well maintained without it, notwithſanding the commands of God: And the poor that reproach the rich for idlendſs, would be idle themſelves if they were but rich. The Tradeſman followeth his trade, and the Huſbandman his hard labour all the year: and What reaſon will they give you, if you ask them why they do it, but this, We cannot live elſe: We muſt do it to maintain cur ſelves and families. And is not the reaſon thouſand times ſtronger for our ſouls? May we not better ſay, [We muſt pleaſe God, and ſet our hearts on the life to come, and mind and ſeek the One thing needful, whatever becomes of other things; for me cannot live elſe; we cannot be ſaved elſe.]

Neceſsity makes the Traveller trudge from morning till night; and the Carryer to follow his horſes through fair and foul from year to year; it makes ſome dig into the bowells of the earth, in mines and cole-pits; and ſome to hale Barges; and ſome to cut through the terrible Ocean, and venture their lives among the raging waves and ſtorms; and ſome even to beg their bread in rags from door to door: And O what will not Neceſsity do that can be done? And yet how many thouſands triſle or do nothing for their ſouls, as if there were no Neceſsity of being ſaved; or no Neceſsity of being Holy that we may be ſaved. When alas, all the Neceſſity in the world, is no neceſſity at all, in compariſon of this. You muſt beg, or ſtarve, or famiſh, if you do not work: But you muſt burn in Hell, if with fear and diligence you work not out your own ſalvation, Phil. 2. 12. (for all that it is God that worketh in you). You muſt lie in priſon if your debts be not paid: But you will be caſt into outer darkneſs, if by the pardon of your ſins, you be not diſcharged from your debt to God. You may become beggars if you be idle in your Callings: But you will be the priſoners of Hell, and ſhut out of all the Happineſs of the Saints, if you labour not for the food that doth not periſh, and ſtrive not to enter in at the ſtrait gate, and give not diligence to make your Calling and Election ſure. John 6. 27. Matth. 7. 13. Luke 13. 24. 2 Pet. 1. 10. You muſt ſuffer hunger and nakedneſs, if you have not food and rayment: But you muſt ſuffer everlaſtingly the wrath of God, if you have not the One thing neceſſary. You will be the ſcorn and laughingſtock of men, if you fall under their contempt and loſe your honour: But you will be the enemies of God, and hated by him, if you continue to contemn his grace.

O had you but ſeen the Life to come, you would ſay, There is a Neceſsity of attaining it! Had you been one hour in Hell, you wou'd think that there is a Neceſsity of eſcaping it, and that there is no Neceſsity to this.

What ſay you to all this? Is it not of Truth and Weight? Can you deny it? Or ſhould you make light of it? None but an Infidel can deny it; and none but a dead-hearted ſinner can make light of it. Believe the Word of God, and the Truth of it will be paſt queſtion with you: Conſider but that you are men that have immortal ſouls; and the weight of it will appear ineſtimable to you; above contempt; above neglect. Believe it Sirs, you may as well ſee without light, and breath without air, and be ſupported without earth, or live without food, as be ſaved without Holixeſs, or happy without the One thing neceſſary. Heb. 12. 14. John 3. 3, 5. Matth. 18. 3. And when this is reſolved of by God, and ſtabliſhed as his ſtanding Law, and he hath told it you ſo oft and plainly, for any man now to ſay, [I will yet hope for better; I hope to be ſaved on eaſier terms, without all this ado] is no better then to let his face againſt the God of heaven, and inſtead of believing God, to believe the contradiction of his own u godly heart; and to hope to be ſaved whether God will or not; and to give the lie to his Creator, under the pretence of truſt, and hope: It is indeed to hope for impoſsibilities: To be ſaved without Holineſs, is to ſee without eyes, and to live without life: And who is ſo fooliſh as to hope for this? Few of you are ſo unreaſonable as to hope for a crop at harveſt, without plowing or ſowing; or for a houſe without building; or for ſtrength without eating and drinking; or to ſleep and play, when you have nothing to maintain your families, and ſay, You hope that God will maintain both you and them. And yet this were a far wiſer kind of hope, then to hope to be ſaved without the One thing neceſſary to ſalvation; and without a heart that is ſet upon it, and a life that is imployed for it. It is the Holy Ghoſt that calleth you to anſwer the queſtion, Heb. 2. 3. How ſhall we eſcape if we neglect ſo great ſalvation? If you know how, then enter the liſts with God, and diſpute the caſe with him: How will you eſcape, if you be neglecters of the Only way that he hath provided for your eſcape? Is there any device or ſhift of wit, that can procure your eſcape? Is there any power or intereſt of men or Angels that can procure your eſcape? How can that be done, that God hath reſolved ſhall not be?

I beſeech you now, beloved Hearers, to remember this urgent motive of Neceſſity, and uſe it when you are tempted to delay or trifle about the buſineſs of your ſalvation, as if it were ſome indifferent needleſs thing. Without worldly Riches you may be rich in faith: Without worldly honours, you may have the honour of being the ſons of God: and without worldly pleaſures, or health, or life, you may have the favour of God and Life eternal: But without the One thing needful, you have nothing that is durably or ſatisfactorily good, but are undone for ever. Without the things of the world, you will live in want for a little while, and then you will be equal to the greateſt Princes: But without this One thing, you muſt live in endleſs woe and miſery, and be far worſe then the baſeſt priſoner in the Dungeon, or than the toades and vermine that lie in the uncleaneſt holes or ſinks of the earth. And yet dare you delay another day before you make ſo Neceſſary a change? You have hearts of ſtone, if your Own Neceſſity thus urged upon your Conſideration will not awake you. If your hearts were not dead within you, while you hear theſe things, one would think ſuth a Neceſſity ſhould make you feel, and reſolve upon a ſpeedy change, and make you ſtir in the diligent performance. Can you go on in ſecurity, in negligence and worldlineſs, when you hear of your Neceſſity, that you muſt change, or you are loſt for ever? O ſtupid ſouls, that will not be moved with Neceſſity of everlaſting conſequence! O what hath God, or Chriſt, or heaven, or holineſs, done againſt theſe men, that will rather lie in Hell for ever, then they will live in the love and ſervice of this God, and in the practice of holineſs, and in the hopes of Heaven! How meet are they for Hell, that will venture upon it deliberately and upon choice, to ſcape the trouble of living in the holy Love, delight and ſervice of the ever bleſſed God? that is, to ſcape the trouble of Heaven. Is it ſo great a ſin to ſhut up the bowels of compaſſion againſt our brother in his need? 1 John 3. 17. And is it not more unnatural to deny compaſſion to your ſelves in your own neceſſity? and in the greateſt neceſſity? O poor ſinners, remember your Neceſſities! Your own, your great, your abſolute Neceſsities: When you hear men that gather alms cry [Remember the poor] doth it make thee think [What a poor neceſsitous ſoul have I to remember?] As Paul ſaith of Preaching to others, I may ſay much mote to you, of minding and practiſing this great work of your ſalvation [Neceſsity is laid upon you, and woe to you if you do it not.] 1 Cor. 9. 16. Woe to you that ever you were born, and that ever you were reaſonable creatures, or rather, that ever you ſo abuſed your Reaſon, if you neglect and miſs of the One thing neceſſary.

I know you have other wants to be ſupplyed, and other matters to look after in the world: But alas, how ſmall are they! God will ſupply all your other wants, if you will firſt and ſaithfully look after this. Phil. 4. 19. Matth. 6. 33. 1 Pet. 5. 7. Or if life and all go, you will find all in heaven: But if you miſs of this One thing, nothing in the world can make ſupply, or do you good. And though now your feeling tell you not theſe things, alas how quickly will God make you feel, and teach you by that ſenſible way that you would needs be taught by?

Awake then you ſluggiſh careleſs ſouls! Your houſe over your heads is on a flame! The hand of God is lifted up! If you love your ſelves, prevent the ſtroke: Vengeance is at your backs: The wrath of God purſueth your ſin; and woe to you if he find it upon you when he overtaketh you: Away with it ſpeedily: Up and be gone, return to God; make Chriſt and mercy your friend in time, if you love your lives. The Judge is coming, for all that you have heard of it ſo long, till you believe it not: You ſhall ſhortly ſee the Majeſty of his appearance, and the dreadful glory or his a •• , and yet do you not begin to look about you, and to ma e ready for ſuch a day? Yea, before that day, your ſeparated ſouls ſhall begin to reap as you have ſowed here. Though now the partition that ſtands between you and the world to come, do keep unbelievers ſtrange to the things that moſt concern them; yet Death will quickly find a Portal to let you in; and then ſinners you will find ſuch doings there, as you little thought of, or at leaſt did ſenſibly regard on earth. Before your Corpſe can be wrapt up in your Winding-ſheets, you will ſee and feel that which will tell you to the quick, that One thing was neceſſary. If you do die without this One thing Neceſſary, before your friends can have finiſhed your funerals, your ſouls will have taken up their places among the Devils in endleſs torment and deſpair: and all the wealth, and honour, and pleaſure, that the world afforded you, will not eaſe you. This is ſad, but it is true, Sirs; for God hath ſpoken it.

Up therefore and beſtir you for the life of your ſouls. Neceſſity will awake the ſluggard. Neceſsity we ſay, will break ſtone walls: The proudeſt will ſtoop when they perceive Neceſsity. The moſt ſloathful will beſtir them when they feel Neceſsity. The moſt careleſs will look about them and be induſtrious in Neceſsity. Neceſsity is called the Tyrant of the world, that can make men do any thing that is poſſible to be done. And yet cannot Neceſsity make you caſt away your ſins, and take up a Holy and Heavenly life? Neceſſity will make men fare hard, and work hard, and travel hard, and go bare, and ſuffer much; yea it will even cut off a leg or an arm to ſave their lives: And yet can it not prevail with reaſonable creatures, to caſt away the poiſon of a fruitleſs, filthy, deceitful ſin? and to be up and doing for their ſalvation! O poor ſouls! Is there, think you, a greater Neceſſity of your ſin then of your ſalvation? and of pleaſing your fleſh for a little time, then of pleaſing the Lord, and ſcaping everlaſting miſery? I beſeech you conſider your own Neceſſities.

2. COnſider alſo, that, It is but One thing which God hath made Neceſſary for you. And I ſhewed you before, how that the means themſelves though they are many, have a certain unity in their harmony and connexion, and as they center in the ultimate end, which is One. If God had ſent you upon ſuch a multitude of errands as the fleſh and the world doth; and ſet you on ſuch diſagreeing contrary works, then you had been excuſable, if you had neglected ſome of them: But he hath ſent you but upon One errand, even to ſeek and make ſure of everlaſting life; and therefore if you neglect this One, you are unexcuſeable. If the world be divided into a thouſand opinions, or go a thouſand ſeveral wayes, they may thank themſelves who are the Authors of this confuſion; but God is no cauſe of it, or friend to it. He hath made them but One work, and ſet them but One way to heaven, and given them One Maſter, Jeſus Chriſt, to teach that way; and written but One Law, even his holy Scripture, to be their ſure and conſtant guide: And if men would ſtick to this One Maſter, and not make fleſh and blood their maſter, or the multitude their maſter, or the Rulers of the world, or the cuſtum of their fore fathers the maſter of their fatih: and if they would ſtick to this One Word of God, and not run after the Traditions of men, they would not be in ſuch a maze, nor of ſo many minds as now they are: But they do in their doctrines as they do in their practice: God hath marked them out but One way in the holy Scripture, which is the good and the ſure way, the way that Peter and Paul and the reſt of the Apoſtles went to heaven in, and this way will not ſerve mens turns, but they will run an hundred waies inſtead of this One: and they muſt make new wayes which the Apoſtles of Chriſt were never acquainted with.

If God had loaded your memories with many things, you might poſſibly have ſaid [we cannot remember them all] but he hath ſet you finally but one thing to remember, even to lay hold on everlaſting life, and preſs on to the Crown that is ſet before you; and he hath an ill memory that cannot remember One thing, and ſuch a thing as this is too.

It may be you are Ignorant and cannot learn many things; but God hath ſet you but this One thing to learn as of Abſolute Neceſſity: And he is dull indeed that cannot learn one thing, and ſuch a thing too. If you cannot underſtand the depths of Sciences, nor reach the height of learning that others do attain, yet learn this One thing, to know God in the Redeemer; and if you know this, you know all. Paul was not only contented with this knowledge, but reſolved to know nothing elſe but Chriſt and him crucified; that is, Nothing that is wholly alien to this: Nothing but what doth keep its due ſubordination to this, and ſo may be reduced to the knowledge of Chriſt, 1 Cor. 2. 2 He would not own any other knowledge as knowledge, but diſclaimeth it as Ignorance and Fooliſhneſs, though it ſeemed wiſdom in the eyes of the world, 1 Cor. 3. 19. This ſeeming knowledge and wiſdom of the world, that is totally disjunct from Chriſt, is part of the [all] that we muſt ſell to buy the Pearl, if we will obtain it. Matth. 13. 46. and part of the [all things] which Paul accounted dung and loſs, that he might win Chriſt and be found in him. Phil. 3. 7, 8, 9, 10. For they that know not this One thing, know nothing, whatſoever they may ſeem to know: and they that would go beyond the knowledge of Chriſt, and think it too low for them, and trouble their brains and the Church with their ſpeculations, they do not know indeed, but dream. And if they would ſee their faces in the glaſs of Scripture. 1 Tim. 6. 4. They are proud knowing nothing, but doating about Queſtions and ſtrifes of words; whence cometh envy, railing, evil ſurmiſings, perverſe diſputings of men of corrupt minds, and deſtitute of the Truth.

Moreover, if your ſtrength be ſo ſmall that it will not ſuffice for every thing, at leaſt you ſhould lay it out on this One thing.

Your time, I know, is ſmall, your lives are ſhort, and therefore you may ſay, We have not time for many things; but when you have but One thing given you to do, that muſt be done, you may ſure find time for this for which you have your time.

If you ſet your ſervant to work, and bid him be ſure to do one thing, whatever elſe he do, you will not take it well if that one ſhall be neglected. If you ſend him on an errand, and bid him be ſure to remember one thing, whatſoever he forget, you will not take it well if he forget that one. If you truſt him but with one thing, and bid him be ſure to keep that one, you will not take it well if that be loſt; eſpecially if he wilfully throw it away.

O conſider, Whether this be not your caſe. God hath ſent you into this world but on one errand, even to make ſure of everlaſting life, and will you neglect that one? He hath truſted you with one thing, and will you caſt away that one? He hath given you one leſſon to learn, even to pleaſe him and to ſave your ſouls, and will you not learn and remember that one? If you had forgot your food and raiment, or forgot the houſes you dwell in, it had been a ſmall matter in compariſon: but to forget that one work that muſt be done, that one friend that you muſt alwayes truſt to, that one place that you muſt live in for ever, this is moſt unreaſonable; and when you have recovered your underſtandings, you ſhall confeſs it to be ſo.

3. COnſider further, that this one thing is that good part: You ſee it is here called ſo. [Mary hath choſen that good part] Other things ſeem good to ſenſe, and to perverted reaſon that is blinded by ſenſe; but this is it that ſeemeth good to reaſon illuminated by the ſpirit of Faith. Other things ſeem good for a while, but this is that good that will ſtill be good.

I may not only ſay, that the Good of other things is ſmall in compariſon of this, but that it is nothing at all, but as it is related unto this. This is that good that makes all things elſe good that are good. As they come from God, and reveal God to us, and lead us up to God, and are means to this eternal life, ſo they are good; but otherwiſe there is no goodneſs in them.

And therefore, ſeeing that Goodneſs is naturally the object of mans will, one would think you ſhould quickly be reſolved of your choice. Senſual good, is but a nominal good, if it reach not higher. All that you hunt after ſo eagerly in the world, is nothing but real vanity and vexation, a ſhadow of good, a picture of profit, a dream of d ••• ght, which one frown of God will turn into aſtoniſhing horrour and deſpair. Like a tender flowre that is nipt with one froſty night, or withered with one ſcorching day; but it is only this one thing, that is the ſolid, ſubſtantial, and enduring good. The pleaſure of the fleſh is a good that is common to men with brutes; They can eat, and drink, and play, and ſatisfie their luſts, and maſter one another as well as you. But it is the spiritual good that is proper to a reaſonable creature. The pleaſure of the fleſh may melt you into fooliſh mirth, and make you like drunken men, that are gallant fellows in their own eyes, while ſober men are aſhamed of them, or pitty them, or they become a laughing-ſtock to others. But it is this One thing only which is that Good which wiſdom it ſelf will juſtifie. A man that is tickled may laugh more then he that is poſſeſſed of a Kingdom, or hath the deſires of his heart; but he is not therefore to be accounted the happier man, nor will any wiſe man ſo account him. Oh Sirs, one would think, that to men that have read and heard what we have done, and have had that experience which we have had, theſe things ſhould be plain and paſt all queſtion; and that ſpiritual, heavenly, everlaſting things ſhould be confeſſed by us all to be that good part that ſhould poſſeſs all the fervent Deſires of the ſoul.

But oh that we could ſee the Truth of this Belief in the choice of your wills, and the drift of your endeavours. If God would open your eyes and ſhew you things as they are, and ſave you from your wilful blindneſs, you would then ſee which is the better part, and you would be aſhamed that ever you ſhould make any queſtion of it. That is the good part, which beareth the moſt lively Image of God, which is goodneſs it ſelf, yea which poſſeſſeth us of this good: That is the good part which will make us good, and not that which deceiveth us and makes us worſe: That is the good part which the wiſeſt and beſt men judge to be ſo, yea which God himſelf doth judge to be ſo; and not that which the moſt blind deluded ſinners do judge the beſt: That is the good part which is beſt at laſt, and which is an enduring Good, and not that which periſheth in the uſing, and flyeth from us when we have greateſt need: That is the good part which all men will ſay is good in the Concluſion, which the wicked themſelves that are now of another mind, will confeſs at laſt to be the beſt; and not that which is commended only in proſperity, while the frenſy or dream of ſenſuality doth beguile men, ••• which they will all cry out againſt at laſt. If you would know which is the beſt part, take counſel of God, and ſee what he ſaith, and ask men of wiſdom and of greateſt experience, that have tried both, and men that have ſtaid the end, and ſeen what fleſhly pleaſures, and profits, and honours can do for them: For how can men make ſo true a judgement that do not either ſtay the end, or elſe foreſee the end by faith? Do not take their judgements that are drunk with their ſenſual delights, and that will confeſs they muſt repent themſelves, and therefore confeſs they muſt be of another mind: Take not their judgements that neither have ſeen nor yet foreſee the end; the worſt is yet to come with them: Their ſtates and minds are near a change: The day is near when they will ſay, that heaven was the better part, and be convinced by puniſhment, that would not be convinced by inſtruction.

Surely Sirs, it is ſo eaſie a Queſtion to reaſon it ſelf, where ſin hath not blinded it, whether God or the world be the better part, that one would think there ſhould be left no room for doubting. Dare any of you ſpeak out and ſay, that earth is better then heaven, or ſin then grace, or temporal pleaſure then eternal happineſs? I think you dare not: Shame will forbid you, and Conſcience will contradict you, if you ſhould ſay ſo: And will you commend God by your words, and diſcommend him by your lives? Will you ſay, heaven is beſt, and yet ſeek the world before it; and not let it have the beſt of your affections and endeavours? Shall it be higheſt in your mouthes, and loweſt in your hearts and lives? Shall it have the firſt place in your prayers, and the laſt in your labours? Why then you commend God but to his diſhonour, and your condemnation: You extoll heaven and heavenly things but to the confuſion of your own faces, that your own confeſſions may be brought in hereafter as witneſſes againſt you. In the name of God therefore I charge you, if you know which is the better part, condemn not your ſelves by making choice againſt your knowledge.

4. COnſider alſo, that, this good part is offered you, and you have your choice, whether God or the world, whether heaven or earth ſhall be your portion.

It is not Purchaſing, or proper meriting, but chooſing the good part, that you are called to: It is not [Mary hath purchaſed or merited the better part] but [hath choſen the better part.]

Two things are here contained. 1. That it is not matter of Impoſsibility that you are called to; you are not excluded from the hopes of ſalvation, by any exceptions that God hath put in againſt you, in his promiſe, but it is conditionally made as well to you as to others.

2. And the condition is not any thing •• reaſonable, but your own conſent. Chriſt and ſalvation are offered to your choice: If you will but prefer them before the trifles of the world, you may have them. The door of Grace is open to you as well as to others; if you will but enter you may live: you are not left in a remedileſs caſe, nor given over to deſperation: you cannot ſay, [Repenting and Believing will do us no good; we cannot have Chriſt though we were never ſo willing:] You cannot ſay, [We would fain have Chriſt and his Spirit to ſ nctifie us, but we cannot: we are willing to be his Diſciples, but he is not willing to accept us, and to be our Saviour] you cannot ſay ſo, and ſay truly: you cannot ſay he is ſet to ſale to you, and that he expecteth ſuch a price as you are unable to give; for you are called to take him freely; and though this be ſometimes called buying, yet it is a buying without money and without price, Iſa. 55. 1; 2, 3, 4. And though you muſt ſell all you have for this unvaluable pearl, Matth. 13. 46. yet that is but a Metaphorical ſelling, a parting with your ſin and fleſhly pleaſure, as troubles and impediments that would keep you from ſalvation: As a ſick man ſells his diſeaſes for health; or at leaſt, as he hath health by forbearing ſome hurtful things that pleaſe him: Or as a priſoner purchaſeth the liberty that is freely given him, by conſenting to come forth and caſt off his fetters. Your hands are full of dirt, and God offers you gold, and you cannot receive it till you throw away the dirt. This is your Purchaſe: You give God nothing as a valuable price for his mercy, but you throw away the ſin that is inconſiſtent with your happineſs. Still I ſhall tell you, [you may have Chriſt if you will] pleaſures and profits are flattering you to your deſtruction, and God calls you from them, and offereth you his ſon and everlaſting life, and intreateth you to accept them. And here you have your choice. The offer is, whoſoever will, let him take of the water of life freely Rev. 22. 17. And if you will but chuſe that happineſs that is offered you, and Chriſt the way to that happineſs, all the world cannot bereave you of your choice: It is brought to your hand and urged on you. You have now your choice, whether you will have Chriſt or the fleſh, grace or ſin, heaven or hell: As you chuſe, ſo you ſhall have: And if you miſs of life, it will be becauſe you did not chuſe it: Even becauſe you would not come to Chriſt that you might have life John 5. 40. and would not have him to rule over you, Luke 19. 27. and would not have the Lord indeed for your God, P ••• m 81. 11. and did not chuſe the fear of the Lord, Prov. 1. 29. yea, when Chriſt would have gathered you, you would not be gathered, Matth. 23. 37. It is this turning away of the ſimple that doth ſlay them, becauſe they refuſe when Chriſt calls them, and regard not when he ſtretcheth forth his hand, but ſet at naught his counſel, and will have none of his reproof, Prov. 1. 24, 25, 32. See therefore that you refuſe not him that ſpeaketh; for if you turn away from him that ſpeaks from heaven, and neglect or make light of ſo great ſalvation, how do you think it poſsible you ſhould eſcape? Heb. 12. 25. & 2. 3. Mat. 22. 5.

But perhaps ſome of you will think to excuſe your ſelves for want of Free-will, and ſay, How is it in our choice when God muſt give us to will and to do? and we can do nothing of our ſelves? have we free-will or power to chuſe the better part? You muſt not ſet up the power or will of man too high.

Anſw. No: its you that would ſet up your wills too high, in making us believe that you are not wilfully ungodly and impenitent, but omit all the good and do all the evil that you do, becauſe you cannot help it. You cannot but know that he is the ſinner to be blamed and puniſhed, that Can and Will not, rather then he that would but cannot do good, and forbear the contrary. You know that it is wilfulneſs, and not unwilling impotency that the venome of malice and naughtineſs lyeth in; and therefore you are excuſing your wills, and laying all upon your Impotency, which is but to excuſe your faults. I would make you know the baſeneſs of your wills, and that it is long of your badneſs that you are like to be undone, if grace prevent it not by your through Converſion. I do not ſay that you have any power, but what you have from God; but I ſay you have the Natural and Legal Power, and more then Power, even a Grant and Offer of ſuch a mercy from God: You have humane faculties, and leave, and offers, and entreaties, and you may have Chriſt and life as he is offered if you will. When I ſay, It is in your choice, I do not ſay that you have the wit or the heart to make a right choice. No: if you had but ſo much wit and grace, I need not uſe all theſe words to you, to perſwade you to chuſe the better part. Your Wills are free from any force that God puts upon them to determine them to ſin; or from any force that Satan or any enemy you have, can uſe to determine them to ſin: All they can do is morally to entice you. God do •• ot make you ſin. If you chuſe •• ur death, and forſake your own mercy, it is not God that determineth your Wills to make this choice. Yea, he commandeth, and perſwadeth, and urgeth you to make a better choice: And though Satan tempt you, he can do no more. You have ſo much power, that you may have Chriſt if you will: you cannot ſay, I am truly willing to have Chriſt and cannot. Thus much free-will undoubtedly you have.

But I muſt confeſs that your Wills are not free from the miſguiding of a blinded mind, nor from the ſeduction of a ſenſual inclination; nor from a baſe and wicked diſpoſition of your own. This kind of free-will you ſhew us that you have not. But is your wickedneſs your excuſe? and is your wilfulneſs your innocency? What then can be culpable?

Sirs, I would not have you abuſe God, and befool your ſelves with names and words, ſaying, You have not power and free-will, as if you might thus excuſe your ſin: I have opened the matter in plain terms to you, that children may underſtand it, though learned men have endeavoured to obſcure it. God giveth you your choice, though your own wickedneſs do hinder you from chuſing aright. You have a price in your hands, but fools have not a heart to their own good, Prov. 17. 16. I know you want both wiſdom and a ſanctified will; and I know that your minds and wills are contrarily diſpoſed. You need not tell me that you are wilful and wicked, when there muſt be ſo many words ſpoken, and ſo many Books written, and ſo much mercy and patience of God, and ſo many afflictions from his hand, and all will not ſerve to make you chuſe the better part. But if you were willing, if you were truly willing, the principal part of the work were done: For if you are willing, Chriſt is willing; and if Chriſt be willing, and you be willing, what can hinder your ſalvation?

Having laid this ground-work from the plain Word of God, methinks I may with this advantage now plead the caſe, even with common Reaſon. One thing is needful; the Good part is that one; and this is tendred to you by the Lord: What is it then that you do make choice of? and what do you reſolve? May you have Chriſt, and Pardon, and Everlaſting life, and will you not have them? Shall it be ſaid of you another day, that you had your choice, whether you would have Chriſt and life, or ſin and death; and you choſe deſtruction and refuſed life? I beſeech the Reader, whoſoever thou art that readeſt theſe lines, that tho •… ouldſt a little turn thine ears to God, and withdraw thy ſelf from the deluſions of the fleſh and world, and uſe thy reaſon for thy everlaſting peace; and conſider with thy ſelf what a dreadful thing it will be, if thou be everlaſtingly ſhut out of the preſence of God, upon thy own choice? And if thou loſe thy part in Chriſt, and Pardon, and everlaſting Glory upon thy own choice: And if thou muſt lie in Hell fire, and Conſcience muſt tell thee there for ever Thou haſt but the fruit of thine own choice: Heaven was ſet open to me as well as others. I had life, and time, and teaching, and perſwaſions as well as others; but I choſe the pleaſure of ſin for a ſeaſon, though I was told and aſſured that hell would follow, and now I have that which I made choice of; and taſte but the fruit of my own wilfulneſs! Will not ſuch gripes of conſcience be a helliſh torment of themſelves, and an intolerable vexation, if thou hadſt no more? Had you rather have ſin then Chriſt and Holineſs? Alas, I ſee by your lives you had! But had you rather have Hell then God and Glory? If not, then chuſe not the way to Hell. Why do you give God ſuch good words, and prefer your ſin when you have done, before him? Why do you ſpeak ſo well of Chriſt and Heaven, and yet refuſe them? Why do you ſpeak ſo ill of ſin and the world, and yet chuſe them to the loſs of your ſalvation? Surely if you were ſoundly perſwaded that Chriſt is better then the world, and holineſs then ſin, you would chuſe that which you ſay is the beſt: For that which men think indeed to be the beſt, and beſt for them, they will chuſe and ſeek after. And therefore, when you have ſaid all that you can in commendation of Grace and a holy life, no wiſe man will believe that you are heartily perſwaded of the Truth of what you ſay, as long as you run away from Chriſt, and follow the fleſh, and take that courſe that is contrary to your profeſſion. For that which you like beſt you will certainly chuſe and ſeek with the greateſt care and diligence. Now you have your choice; if you would have the better part, now chooſe it.

5. I Have one other Motive yet from the text to perſwade you to chuſe the better p •… If you chuſe it, it ſhall never be taken from you. You hear 〈…〉 Reſolution of Chriſt himſelf concerning Marie's cho •… that which is ſpoken of her will be as true of you, if •… he ſame choice. If all the enemies you have in the world ſhould endeavour to deprive you of Chriſt and your ſalvation, they cannot do it againſt your choice. If by Power or by Policy they would rob you of your Portion, they cannot do it: For which way ſhould they do it? They cannot turn the heart of God againſt you, nor make him break his Covenant with you, nor repent him of his Gift and Calling which he hath extended to you. For he is unchangeable, and loveth you with an everlaſting love. Mal. 3. 6. Jer. 31. 3. Iſa. ••• . 8. Jer. 33. 20, 21, 23. 50. 5. Rom. 11. 29. They cannot undermine the rock that you are built upon, nor batter the fortreſs of your ſouls, nor overcome your great Preſerver and Defence, nor take you out of the hands of Chriſt. Pſal. 73. 26. & 31. 2, 3. & 62. 2. & 59. 9, 16. Joh. 10. 28. Caſt not away the ſalvation that is offered you, and then never fear leaſt it be taken from you. See that you chuſe the better part, and reſolvedly chuſe it, and it will be certainly your own for ever. For man cannot take it from you, nor Devils cannot take it from you, and God will not take it from you. Ruſt and moths will not corrupt this Treaſure; nor can thieves break through and ſteal it from you, Mat. 6. 19, 20.

But you cannot ſay ſo of worldly riches. If you chuſe to be Lords and Princes on the earth, you cannot have your choice; but if you could, you cannot keep it. If you chuſe the wealth and credit of the world, and were ſure to get it, you were as ſure to leave it: For naked you came into the world, and naked you muſt go out, Job 1. 21. If you chuſe your eaſe, and mirth, and pleaſure, theſe will be taken from you: If you chuſe the ſatisfying of your fleſhly deſires, and all the delight and proſperity that the world can afford you, yet all muſt be taken from you; Yea quickly and eaſily taken from you. Alas! one ſtroak of an Apoplexy, or a few fits of a Fever, or the breaking of a ſmall vein, or many hundred of the like effectual means, are ready at the beck of God, to take you from all that you have gathered for your fleſh: And then, whoſe ſhall all theſe things be? None of yours, I am ſure; nor will they redeem your ſouls from death or hell. Luke 12. 20. Pſalm 49. 7. If you be in honour you abide not in it, but are (as to your body) as the beaſts that periſh. If you think to perpetuate your houſes and your names, this your way is but your olly, though your poſterity go on to approve your ſayings, and ſucceed you in your ſins. Pſalm 49. 11, 12, 13. The worldly wiſe man doth periſh with the fool: as ſheep they 〈◊〉 laid in the grave, Death ſhall feed on them, and the upright ſhall have Dominion over them in the morning, ver. 10, 14. They ſhall ſoon be cut down like the graſs, and whether as the green herb. Pſal. 37. 2. I have ſeen the wicked in great proſperity, and spreading himſelf like a green bay-tree; yet he paſſed away, and loe he was not; yea I ſought him, but he could not be found. v. 35, 36.

You think it a fine thing to have the fulneſs of the creature, to be eſteemed with the higheſt, and fed and cloathed with the beſt, and fare deliciouſly every day, as the rich man, Luke 16. but hath he not paid dear think you for his riches and pleaſure by this time? His feeding and fulneſs was quickly at an end; but his torment is not yet ended, nor ever will be. You think it a brave thing to clamber up to riches, and that which you call greatneſs and honour in the world: but how quickly, how terribly muſt you come down! Go into the Sanctuary of God and underſtand your end: Surely God hath ſet them in ſlippery places, and caſteth them down into deſtruction: How are they brought to deſolation as in a moment! They are utterly conſumed with terrours. As a dream when one awakeneth, ſo at the awakening, ſhall their Image (or ſhadow of honour) be deſpiſed, Pſalm 73. 17, 18, 19, 20.

How ſhort is the pleaſure, and how long is the pain! How ſhort is the honour, and how long is the ſhame! What is it under the Sun that is everlaſting? You have friends, but will they dwell with you here for ever? You have houſes, but how long will you ſtay in them? It is but as yeſterday ſince your houſes had other Inhabitants, and your Towns and Countries other Inhabitants, and where are they all now? You have health, but how ſoon will you conſume in ſickneſs? You have life, but how ſoon will it end in death? You have the pleaſure of ſin; you ſay unto your ſelves Eat, drink and be merry, but how ſoon will all the mirth be mar'd, and turned into ſadneſs, everlaſting ſadneſs! When you hear, Thou fool, this night ſhall they require thy ſoul, and then whoſe ſhall theſe things be? Luke 12. 20.

Oh miſerable wretch! If thou hadſt choſen God inſtead of thy ſin, and the everlaſting Kingdom inſtead of this world, thou wouldſt not have been thus caſt off in thy extremity: God would have ſtuck better to thee: Heaven would have proved a more durable Inheritance: For it is a Kingdom that cannot be moved, Heb. 12. 28. The day is near when thy deſpairing ſoul muſt take up this lamentation, [My deareſt friends are now forſaking me, I muſt part with all that I laboured for, and delighted in. I have drunk up all my part of pleaſure, and there is no more left. My merry company, and honours, and recreations are paſt and gone; I ſhall eat, and drink, and ſport no more: but God would not have uſed me thus, if I had ſet my heart upon him and his Kingdom. Oh that I had choſen him, and made him my portion, and ſpent theſe thoughts, and cares, and labours, for the obtaining of his love, and promiſed Glory, which I ſpent for the pleaſing and providing for my fleſh. Then I ſhould have had a happineſs that death could not deprive me of, and a Crown that fadeth not away. Neither life nor death, nor any creature could have ſeparated me from his love. I need not then have gone out of the world as a priſoner out of the Gaol, to the •• rr and to the place of execution. My departing ſoul ſhould not then need to have been afraid of falling into the hands of an unreconciled God, and ſo into the hands of the Devils as his executioners, nor of paſſing out of the fleſh to hell.

Oh poor ſinners, for how ſhort a pleaſure do you ſell your hopes of everlaſting Bleſſedneſs, and run your ſelves into endleſs pains! O what compariſon is there between the time of your pleaſure, and the everlaſtingneſs of your Puniſhment! How ſhort a while is the cup at your mouthes? or the drink in your bellies? or the harlot in your embracements? or the wealth of the world in your Poſſeſſion? And how long a time muſt you pay for this in hell? How quickly are your merry hours paſt! but your torments will never be paſt. When your corpſes are laid in the grave, men can ſay, [Now he hath done his ſatisfying the fleſh and following the world] but never man can truly ſay, [Now he hath done ſuffering for it.] Your life of ſin is paſſing as a dream, and your honours as a ſhadow, and all your buſineſs as a talc that is told: but the life of Glory which you rejected for this, would have endured for evermore. Suppoſe as many thouſand years as there are ſands on the Sea, or piles of graſs on the whole earth, or hairs on the heads of all men in the world, yet when theſe many are paſt, the Joy of Saints and the Torments of the wicked are as far from an end as ever they were: The eternal God doth give them a duration, and make them eternal.

When our joyes are at the ſweeteſt, this thought muſt needs be part of that ſweetneſs, that their ſweetneſs ſhall never have an end. If our ſhort fore-taſte be Joy unſpeakable and full of glory, what ſhall we call that Joy which flows from the moſt perfect fruition and perpetuation? 1 Pet. 1. 7, 8. We have Joy here, but alas how ſeldom! Alas how ſmall in compariſon of what we may there expect! Some Joy we have, but how oft do Melancholy or croſſes, or loſſes in the world, or temptations, or ſins, or deſertions interrupt it! Our ſun is here moſt commonly under a cloud, and too often in an Ecclipſe; and we have the night as often as the day. Yea our ſtate is uſually a Winter; Our dayes are cold and ſhort, and our nights are long. But when the flouriſhing ſtate of glory comes, we ſhall have no Interſciſſio s nor Ecclipſes. T •• path of the juſt is as the ſhining light, that ſhineth more and more unto the perfect day, Prov. 4. 18. And the perfect day is a perpetual day that knows no interruption by the darkneſs of the night. For there ſhall be no night there, nor need of candle or Sun; for the Lord God giveth them light, and they ſhall reign for ever and ever, Rev. 22. 5. This is the life that fears no death; and this is the feaſt that fears no want or future famine; the pleaſure that knows nor fears no pain; the health that knows nor fears no ſickneſs; this is the treaſure that fears no moth, or ruſt, or thief the building that fears no ſtorm nor decay; the Kingdom that fears no changes by Rebellion; the friendſhip that fears no falling out; the Love that fears no hatred or fruſtration; the Glory that fears no envious eye; the poſſeſſed Inheritance that fears no ejection by fraud, or force, or any failings; the Joy that feels or fears no ſorrow; while God who is Life it ſelf is our life; and while God who is Love, is the fountain and object of our Love, we can never want either Life or Love: And whiles he feeds our Love, our Joyful praiſes will never be run dry, nor ever go out for want of fewel. This is the true perpetual motion, the c rculation of the holy blood and ſpirit from God to man, and from man to God. Being prepared and brought near him, we have the bleſſed Viſion of his face, by ſeeing him; and by the bleſſed emanation of his love, we are drawn out perpetually and unweariedly to Love him and Rejoyce in him; and from hence unceſſantly to praiſe and honour him. In all which, as his bleſſed Image and the ſhining reflections of his revealed glory, he taketh complacency, which is the higheſt end of God and man, and the very term of all his works and wayes.

I Thought here to have ended this Firſt Part of my Diſcourſe; but yet compaſſion calls me back: I fear leſt with the moſt I have not yet prevailed; and leſt I ſhall leave them behind me in the bonds of their iniquity. I daily hear the voice of men poſſeſſed by a ſpirit of uncleanneſs, ſpeaking againſt this Neceſſity of a holy life, which Chriſt himſelf ſo peremptorly aſſerteth. I hear that voice which foretelleth a more dreadful voice, if in time they be not prevailed with to prevent it. One ſaith, What need all this ado? This ſtrictneſs is more ado then needs. Another ſaith, You would make men mad, by poring ſo much on matters that are above them. Another ſaith, Cannot you keep your Religion to your ſelfe; and be Godly with moderation, as your neighbours be? Another ſaith, I hope God is more merciful then to damn 〈…〉 that •• not ſo preciſe. Another ſaith, I ſhall never endure ſo ſtrict a life and therefore I will venture as well as others. The ſumme of allis, They are ſo far in love with the world and ſin, and ſo much againſt a holy life, that they will not be perſwaded to it; and therefore to quiet their conſciences in their miſery, they make themſelves believe that they may be ſaved without it, and that it is a thing of no Neceſſity, but their coming to Church and living like good neighbours may ſerve the turn without it, for their ſalvation. And thus doth the malicious Serpent, in the hearts of thoſe that he poſſeſſeth, riſe up againſt the words of Chriſt. Chriſt ſaith that this is The One thing needful: And the Serpent ſaith, It is more ado then needs: and What needs all this ado? Though I have fully anſwered this ungodly objection already in my Treatiſe of Converſion, ſect. 36. pag. 284. &c. and more fully in my Treatiſe of Reſt, Part 3. Chap. 6. yet I ſhall once more fall upon it. For death is coming, while poor deluded ſouls are loytering: and if Satan by ſuch ſenſleſs reaſonings as theſe, can keep them unready in their ſin, till the atal ſtroak hath cut them down, and caſt them into endleſs eaſeleſs fire; alas, how great will be their fall? and how unſpeakably dreadful will be their miſery? Whoever thou be, whether h gh or low, learned or unlearned, that haſt diſliked, oppoſed or reproached ſerious godly Chriſtians, as Puritanes, and too preciſe; and that thinkeſt the moſt diligent labour for ſalvation to be but more ado then needs, and haſt not thy ſelf yet reſolvedly ſet upon a holy life, I require at thy hands ſo much impartiality and faithfulneſs to thy own immortal ſoul, as ſeriouſly to peruſe theſe following Queſtions, and to go no further in thy careleſs, negligent, ungodly courſe, till thou art able to give ſuch a rational anſwer to them, as thou dareſt ſtand to now at the Barr of thine own Conſcience, and hereafter at the Barr of Chriſt.

Queſt. 1. Canſt thou poſſibly give God more then is his due? Or love him more then he deſerveth? Or ſerve him more faithfully then th •• art bound, and he is worthy of? Art thou not his creature? made of nothing? and haſt thou not all that thou art and haſt from him? and if thou give him all, doſt thou give him any more then what is his own? If thou give him all the affections of thy ſoul, and all the moſt ſerious thoughts of thy heart, and every hour of thy time, and every word of thy mouth, and every penny of thy wealth (in the way that he requireth it) is it any more then is his due? Should not he have all that is Lord of all?

Queſt. 2. Is it not the firſt and great Commandment. [Thou ſhalt Love the Lord thy God with all thy heart, and ſoul, and might?] And do not heathens confeſs this by the light of nature: And hath not thy tongue confeſt it many a time? And doth not thy conſcience yet bear witneſs that it is thy duty? And is it poſſible thou ſhouldſt thus Love him, with all thy heart, and ſoul, and might, and yet not ſeek and ſerve him with all thy heart, and ſoul, and might? Or can the moſt ſanctified perſon do any more, if he were perfect?

Queſt. 3. Doſt thou not confeſs that we are all ſinners? And that the beſt is ſtill too bad? And that he that loveth and ſerveth God moſt, doth yet come exceeding ſhort of his duty? And yet wouldſt thou have ſuch men come ſhorter? and dareſt thou perſwade them to do leſs? Muſt not the beſt confeſs their daily failings, and beg pardon of them from the Lord, and be beholden to the blood of Chriſt, and lament their imperfections? And yet wouldſt thou have them be ſuch odious hypocrites, as to think they ſerve God too much already, while they confeſs that they come ſo ſhort? Shall they confeſs their failings, and reproach thoſe that endeavour to avoid the like? Shall the ſame tongue ſay, [Lord be merciful to me a ſinner] and [Lord, I am good enough already: What need there ſo much ado to pleaſe and ſerve thee any better?] What would you think of ſuch a man?

Queſt. 4. Is it not an unqueſtionable duty to grow in grace? and to preſs towards perfection as men that have not yet attained it? 2 Pet. 3. 18. Phil. 3. 12, 13, 14. And muſt Paul, and Peter, and the holyeſt on earth, ſtill ſeek to grow and labour to be more holy? and ſhall ſuch a one as thou ſay, What need I be any more holy? that art utterly unſanctified.

Queſt. 5. Is it not one of the two grand Principles of faith and all Religion, without which no man can pleaſe God, Heb. 11. 6. Whoever cometh to God muſt believe, firſt, that God is (that there is a God, moſt powerful, wiſe and good) ſecondly, that he is a Rewarder of them that diligently ſeek him?] yea this is one of natures principles. It is the Diligent ſeekers of God that he will reward. And yet dare a fleſhly negligent ſinner, reproach the diligent ſeeking of God, and take it for a needleſs thing, and ſay, What needs all this ado? Are not theſe the Atheiſts ſeconds; even next to them that deny that there is any God, or that blaſphem him? And indeed, if he be not worthy of all the Love and ſervice that thou canſt give him, he is not the true God! Conſider therefore the tendency of thy words, and tremble.

Queſt. 6. Doth not that wretch ſet up the fleſh and the world abo •• the Lord, that thinks not moſt of his thoughts, and cares, and words, and time, and labour for the world to be too much ado, and yet thinks leſs for God and heaven to be too much? And doſt thou think in thy conſcience that the fleſh is better worthy of thy Love, and care, and labour then the Lord? or that earth will prove a better reward to thee then Heaven? Who, thinkeſt thou, will have the better bargain in the end? The fool that laid up riches for himſelf, and was not rich to God, and ſhall loſe all at once that he ſo much valued, and ſo carefully ſought, (Luke 12. 20, 21.) or he that laid up his treaſure in Heaven, and there ſet his heart, and ſought for the never fading Crown? Matth. 6. 20, 21, 33. and counted all as loſs and dung for the excellent knowledge of Jeſus Chriſt, Phil. 3. 8. Do you think that there is any thing more worth your care, and time, and labour, or can you more profitably lay it out?

Queſt. 7. Have you not immortal ſouls to ſave or loſe? And are not your bodies for their ſervice? and to be uſed and ruled by them? And ſhould not your ſouls then have more of your care and diligence, then corruptible fleſh that muſt turn to dirt?

Queſt. 8. Dare any one of you ſay that you are wiſer then the Allknowing God? Is not thy wiſdom leſs to his, then a glow-worms light is to the Sun? And hath not God moſt plainly and frequently in his Word commanded thee a holy life? Yea every part and parcell of it, is nothing elſe but the obeying of that Word: For if it be not preſcribed by the Lord, it is not Holineſs, nor that which I am pleading for. And when the living God hath told the world his mind and will, ſhall a ſinful man ſtand up and ſay, I am wiſer then my Maker? I know a better way then this? What need there all this ſtir for Heaven? What doſt thou leſs then thus blaſpheme, and ſet up thy folly above the wiſdom of the Lord, when thou condemneſt or reproacheſt the holineſs which he commandeth?

Queſt. 9. Dare you ſay that God is not only ſo unwiſe, but ſo unrighteous and tyranical, as to give the world unneceſſary Laws, and ſet them upon a needleſs work? What King ſo tyranical as would require his ſubjects on pain of death to go pick ſtraws againſt the wind? What Maſter or Parent ſo fooliſhly cruel as to command their ſervants or children, to weary themſelves with hunting butter-flies, and following their own ſhadows? And dareſt thou impute ſuch fooliſh tyrannie to the God of heaven? as if he had made a world, and ſet them upon a needleſs work? and commanded them to tire themſelves in vain?

Queſt. 10. Can a man be too diligent about that work which he was made for, and is daily preſerved and maintained for, and for which he hath all the mercies of his life? Thou hadſt never come into the world but on this buſineſs, even to ſerve and pleaſe God, and prepare for everlaſting happineſs: And are you afraid of doing this too diligently? Why is it, thinkeſt thou, that God ſuſtaineth thee? Why dyedſt thou not many years ago? but only that thou mighteſt have time to ſeek and ſerve him. Was it only that thou mighteſt eat, and drink, and ſleep, and go up and down, and fill up a room among the living? Why beaſts, and fools, and mad-men do all this, as well as thou. Why haſt thou thy Reaſon and underſtanding, but to know and ſerve the Lord? Is it only to know how to ſhift a little for the commodities of the world? Or is it not to know the way to life eternal? Look round about thee on all the creatures, and on all the mercies which thou doſt poſſeſs; every deliverance, and priviledge, and accommodation; every bit of bread thou eateſt, and every hour of thy precious time, are all given thee for this One thing needful: And yet wilt thou ſay that this One thing is needleſs, for which thou haſt all things? Thou mayeſt then ſay, that God made the world in vain; and preſerveth and governeth it in vain. For all this is but for his ſervice, which thou calleſt vain.

Queſt. 11. Doth not Reaſon tell thee, that the place in which thou muſt live for ever, ſhould be more diligently minded (and prepared for) then this in which thou muſt continue but for a while? Alas, it is ſo ſhort a time that we muſt be here, that it makes all the matters of this world (as ſuch) to be inconſiderable things, as dreams and ſhadows. What great matter is it for ſo ſhort a time, whether we be rich or poor, well or ſick, in credit or in contempt! whether we laugh or weep! When our part will be ſo quickly acted, and we muſt go naked out of the world as we came into it. For ſo ſhort a time, a poor habitation may ſerve the turn, as well as the moſt ſplendid Palace: A painful, obſcure, afflicted life, may do as well as the moſt plentiful proviſions, and the greateſt eaſe and worldly honours. The purple and fine linnen, the ſilks and bravery will be ſoon forgotten; and the ſoul in Hell will be no more the better for them, then the rotten carkaſe in the grave. The taſte of the delicious meats and drinks will quickly be forgotten: and ſportful youth will be turned into cold and languid age: and the moſt confirmed health into dolorous ſickneſs; and mirth and laughter into mournful groans. And is ſuch a tranſitory life as this, more worthy of your care and greateſt diligence, then life eternal? O one would think that the world that you muſt be ever, ever in, ſhould never, never be forgotten! There is the company that you muſt live with for ever: There is the ſtate that you ſhall never change: There is the Joy or Torment that ſhall have no end; and while you forget it, you are poſting to it, and are almoſt there. And can you be too careful for eternity?

Queſt. 12. Conſider alſo but the infinite Joyes of Heaven, and tell me, Whether thou doſt think, they are not worthy the greateſt coſt or pains that thou canſt be at to get them? Doſt thou think that Heaven is not worthy of the labour; that is beſtowed for it by the holyeſt Saints on earth? Will it not requite them to the full? Will any that comes thither repent that they obtained it at ſo dear a rate? If now thou couldſt ſpeak with one of thoſe Believers, mentioned in Heb. 11. that lived as ſtrangers and pilgrims on earth, as ſeeking a better, even a heavenly Countrey, that preferred the reproach of Chriſt before the treaſure of the world, and choſe affliction with the people of God, before the pleaſures of ſin for a ſeaſon, that were tortured, not accepting deliverance, that they might receive a better reſurrection; that had tryal of cruel m •• kings and ſcourgings, and of bonds and impriſonments, and were ſ oned, ſawn aſunder, tempted, ſlain with the ſword, wandred about in ſheep-skins, and goat-skins, being deſtitute, afflicted, and tormented, though men of whom the world was not worthy: Would any one of theſe now tell you, that they did or ſuffered too much for Heaven? Or that it was not worth ten thouſand times more? If thy tongue dare ſay that Heaven is not worth the coſt or trouble of a holy life, (or if thy life ſay ſo, though thy tongue dare not) thou judgeſt thy ſelf unworthy of it, and ſentenceſt thy ſelf unto damnation.

Queſt. 13. And are the torments of Hell ſo ſmall and tolerable, that thou thinkeſt a holy life too dear a means for to prevent them? Doſt thou believe the threatnings of the Lord, that he will come in flaming fire to take vengeance on them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt; who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power! 2 Theſ. 1. 8, 9. and yet canſt thou ſay, What needs all this ado, to ſcape ſuch endleſs miſery! Thou wilt take any medicine to cure but the gowt or ſtone, if once thou have felt them? Thou wilt draw out a tooth to prevent the pain of it. And is Holineſs ſo hateful or grievous a thing to thee, that thou wilt venture on Hell it ſelf to avoid it? If ſo much of Hell be in thy heart already, blame none but thy ſelf if thou have thy choice.

Queſt. 14. Why waſt thou baptized into the Covenant of holineſs, to God the Father, Son and Holy-Ghoſt, if thou think it n •• dleſs to perform thy Covenant? A holy life is no more then in Baptiſm thou waſt ſolemnly engaged too: There didſt thou renounce the fleſh, the world and the Devil; and tookeſt God for thy portion and abſolute Lord, and gaveſt up thy ſelf to be ruled by him, and ſaved by Chriſt, and ſanctified by the holy Spirit; and doſt thou now ſay, What needs all this ado? Are we all by our Baptiſmal Vow engaged to a needleſs thing? I tell thee, there is not the holyeſt man on earth, that doth any more then what he is bound to by the Covenant-Relations which he undertook in Baptiſm.

Queſt. 15. Moreover, What an Hypocrite art thou to profeſs thy ſelf a member of the Holy Catholick Church, if Holineſs which is the life of the Church, ſeem needleſs to thee? Why doſt thou profeſs to believe and deſire the Communion of Saints, if the life of Saints ſeem needleſs to thee, and thou wilt not have Communion with them in their ſanctity? Doſt thou not plainly renounce thy Covenant, and faith, and duty, when thou renounceſt a holy life as a thing unneceſſary?

Queſt. 16. Doſt thou think, or dareſt thou ſay, that the bloody death, and holy life of Jeſus Chriſt were more then needs in order to thy ſalvation? Unleſs thou be a proſeſſed Infidel, I know thou dareſt not ſay ſo: And if thy ſoul were worth the ſufferings of the Lord of Life, is it not worth all the coſt and labour of thy duty? Chriſt lived a life of perfect holineſs: he never ſinned: he fulfilled all righteouſneſs: he prayed all night, and with greateſt fervency: preaching and doing good was his employment. Though he hated Phariſaical ſuperſtition, and the teaching for doctrines the Commandments of men, and ſerving God according to mens traditions, yet was there never ſo holy, and pure, and preciſe, and ſtrict, and heavenly a life as Jeſus Chriſt's: And this was for our redemption, and our example. And dareſt thou ſay that this was needleſs? Should we not endeavour to imitate our pattern? Are they better that are likeſt Chriſt, or they that are moſt unlike him? And which doſt thou think is liker Chriſt, the holy or the unholy? Sure we that fall ſo ſhort of the example that Chriſt hath given us, are far from being more diligent then needs, when Chriſt went not too far, nor was too ſtrict, that went ſo very far beyond us.

Queſt. 17. Look upon all the inſtitutions of the Lord: On Magiſtracy, and Miniſtry, and the great works of their office: On prayer, and preaching, and Sacraments, and Diſcipline, and all other Ordinances of God; and alſo on all the frame of the holy Scripture; and alſo on all the workings and graces of the Holy-Ghoſt; and tell me whether thou dareſt ſay, that all or any of theſe are in vain? and whether that Holineſs which all theſe are appointed for, can be a vain and needleſs thing?

Queſt. 18. Dareſt thou ſay that Chriſt doth more then needs, in his Interceſſion for us with the Father now in Heaven? It is he that ſendeth the ſpirit to ſanctifie us: It is he that prayeth that we may be ſanctified by the truth? We have no grace and holineſs but what we have from him. And dareſt thou ſay he doth too much? It is he that ſends his Miniſters to call men to a holy life: Look into his Word, and ſee whether the doctrine which they preach be not there preſcribed to them; and the duties of holineſs there commended. If therefore it were erroneous or exceſſive, it would be long of Chriſt, and not of his Meſſengers or Diſciples, that ſpeak and do no more for holineſs, then he bids them; but fall exceeding ſhort.

Queſt. 19. Art thou wiſer in this, and more to be believed, then all the antient Prophets, and Apoſtles, and ſervants of God in former ages, and then all that are now alive on earth, that ever tryed a holy life? The Scripture will tell thee that Abraham, Iſaac, Jacob, David, and all the reſt of the Saints that were then moſt dear to God, were ſo far from thinking that a holy life was more then needs, that they thought they could never be holy enough, and blamed their defects when they excelled ſuch as now thou blameſt as too preciſe. And if thou wilt preferr the words and example of a worldling, or of a ſottiſh ſenſual man, before the judgement and example of theſe Saints, the company that thou chooſeſt, and the deceivers whom thou followeſt, ſhall be alſo thy companions in calamity, where ſhall be weeping and gnaſhing of teeth, when ye ſhall ſee the Saints from Eaſt and Weſt, from North and South, ſit down with Abraham, Iſaac, Jacob, and all the Prophets, in the Kingdom of God, and you, and ſuch as you thruſt out: Even when the laſt in time (whom you here deſpiſed) ſhall be equal to the firſt and antient Saints, Luke 13. 27, 28, 29, 30. Why do you hypocritically honour the names and memorials of the Prophets, Apoſtles, and other former Saints, and keep Holy-dayes for them and yet reproach their holy courſe, and preferr the judgement of a drunkard or a malignant enemy of godlineſs before theirs? For ſo you do when you argue againſt a holy life.

Queſt. 20. Doſt thou think that there is now one ſoul in Heaven or Hell, that is of thy prophane opinion, and would ſay, that a diligent holy life is more ado then needs for mens ſalvation? Certainly thoſe in Heaven have more knowledge; and experience, and love to God and man, and goodneſs, then to be of ſo impious a mind, or once to entertain ſuch beaſtly thoughts: And thoſe in Hell, though ſtill •• holy have learned to their coſt to know the great Neceſſity of •… ſs: And would tell you, if they could ſpeak with you, that the moſt ſtrict and heavenly life for millions of ages were not too dear, for the eſcaping of the everlaſting miſery. Why elſe do we find one of them in Luke 16. deſcribed as ſo deſirous, that o •… the dead might be ſent to his Brethren, to warn them that they come not to that place of torment? And what is it that he would have had them warned of, but that they ſhould live a holy ſelf-denying life and with all their diligence lay up a treaſure in the life to come, inſtead of liying ſo ſenſual, and voluptuous, and ungodly a life as he had lived. The ſcope of the ſtory tells us that this would have been his meſſage, if he might have ſent.

Queſt. 21. Doſt thou think in thy Conſcience that at the hour •• thy death, or at leaſt at Judgement, thou ſhalt think thy ſelf that Holineſs was unneceſſary? Doth not thy heart tell thee that then thou ſhalt be of another mind? and wiſh with the deepeſt deſires of thy ſoul, that thou hadſt lived as ſtrictly, and prepared for everlaſting life as ſeriouſly, and ſerved God as diligently, as ever did any Saint on earth? But alas, thoſe wiſhes will be then too late. Now is thy day: and now thou takeſt thy work to be needleſs: And to ſee the Neceſſity when time is gone, will be thy torment, but not thy remedy. Not one in this Congregation, or Town, or Countrey, not one in England, or in all the world, but ſhall be forced at laſt, whether he will or no, to juſtifie the wiſdom of the godly, and the worſt of you ſhall then with ten thouſand fruitleſs groans deſire, that you had imitated the holyeſt perſons that you knew. Not a tongue then ſhall ſay, What needs all this ado for heaven? Not a man there dare call his neighbour Puritane, nor take up a contemptuous jear, againſt the diligent ſervants of the Lord.

Queſt. 22. Is not that man at the heart againſt the Lord, that reproacheth his ſerious diligent ſervants, and counts his work a needleſs thing? Men are more willing to pleaſe thoſe that they love; and more ready to do the works they love. If your ſon or ſervant ſpeak againſt your ſervice, but as you do againſt Gods, what would you think of their affections? Doubtleſs it is no better then a ſecret hatred to the holineſs of God, and a Serpentine e •• ity to his holy wayes, that cauſeth all theſe ſenſleſs cavils, and impious ſpeeches, againſt the life that he hath commanded us to live.

Queſt. 23. Is it not moſt unreaſonable impiety, for that man •• ſpeak againſt too ſtrict exact obedience, and againſt ſerving God •• much, that hath ſerved the world, the fleſh, and the Devil in •• vigour and flower of his dayes, and this with pleaſure, and never ſaid, It is too much? When thou waſt drinking and ſporting, thou waſt not aweary: When it comes to a matter of riches, or honour, or eaſe, or pleaſure, to gratifie thy worldlineſs, pride, lazineſs and voluptuouſneſs, then thou never ſaiſt, It is too much? And is all too little for ſin and the Devil, and all too much for thy ſoul and God? Let Conſcience tell thee whether this be juſt.

Queſt. 24. Is it not a fooliſh wickedneſs, for that man to cry out againſt making haſte to heaven, and going ſo faſt in the wayes of God that hath loytered already till the evening of his dayes, and loſt ſo much time as thou haſt done? If thou hadſt begun as ſoon as thou hadſt the uſe of reaſon, and remembred thy Creator in the dayes of thy youth, and never loſt an hour of thy time ſince then till now, thou hadſt done no more then what thy God, thy ſoul, and all right reaſon required of thee! For ſurely he that made thee, hath in wiſdom proportioned thy time to thy work, and hath not given thee an hour too much. A long life is ſhort enough to prepare for everlaſting. And ſhall a loytering Rebell that hath waſted ſo much of his little time, cry out, What needs ſo much ado?

Queſt. 25. Is it not the graceleſs miſerable ſort of men, that cry out, What needs all this ado? Certainly it is: For Scripture, and Reaſon, and Experience tell us, that all that are godly, are of another mind: The more grace they have, the more they would have: The more they love God, the more they would love him. The more good they do, the more they would do. Do you not ſee how they labour after more grace? and hear how they complain that they are no better? O how it would glad them to be more Holy and more Heavenly! It is therefore the ſtrangers and deſpiſers of grace, that never knew by experience, the nature, and power, and ſweetneſs of it, than ſay, It is more ado then needs. And is it not a moſt unreaſonable thing for a man that hath no ſaving grace and holineſs at all, to cry out againſt exceſs of holineſs? And for a man that is in the captivity of the Devil, and ready ſuddenly to drop into Hell, if death do but ſtrike the fatal blow, before he be regenerate, to talk againſt doing too much for heaven? And for a man that never did God one hours pleaſing ſervice, (Heb. 11. 6.) to prate againſt ſerving God too much? O poor wretch! were thy eyes but opened, thou wouldſt ſee that of any man in the Town or Countrey, this language ill beſeemeth thee. When God hath been ſo long offended; and thy ſoul is almoſt loſt already, and death and hell is hard at hand, and may ſwallow thee up in endleſs deſperation for ought thou knoweſt, before thou haſt read this Book to the end, or before thou ſee another year, or moneth, or day, is it time for ſuch a one as thee to ſay, What needs ſo much ado? One would think if there be any life in thee, thou ſhouldſt ſtir as for thy life: and if thou have a voice to cry, thou ſhouldſt cry out to God hoth day and night 〈1 page duplicate〉 〈1 page duplicate〉 in the fervour of thy ſoul, even now while mercy may be had, leſt time ſhould over-ſlip thee, and thou be ſhut up in the place of torment: If Hell-fire will not make thee ſtir, What will? Should a weak Chriſtian that is caſt behind hand by his negligence, but once ſpeak againſt a diligent life, he were exceedingly too blame. But for thee that art yet in the gall of bitterneſs, and the miſery of an unregenerate ſtate, to ſpeak againſt holy diligence for ſalvation, when thou art in ſuch great and deep diſtreſs, and like a man that is drowning, or a houſe on fire, that muſt preſently have help or periſh; this is a madneſs that hath no name ſufficient to expreſs it by; which its a wonder that a rational ſoul ſhould be guilty of.

Queſt. 26. Art thou not afraid of ſome ſudden vengeance from the Lord, for thus making thy ſelf his open enemy, and contradicting him to his face? Mark his language, and then mark thine. Chriſt ſaith, [Enter in at the ſtrait gate: For wide is the gate, and broad is the way that leadeth to deſtruction, and many there be which go i thereat: becauſe ſtrait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.] Matth. 7. 13, 14. [Strive to enter in at the ſtrait gate: for many, I ſay unto you, will ſeek to enter in, and ſhall not be able.] Luke 13. 24. [See then that ye walk circumſpectly (or exactly) not as fools, but as wiſe, redeeming the time.] Epheſ. 5. 15, 16. [For I ſay unto you, th •• except your righteouſneſs exceed the righteouſneſs of the Scrib s and Phariſes, ye ſhall in no caſe enter into the Kingdom of heaven.] Matth. 5. 20. [Wherefore brethren, give all diligence to make your Calling and Election ſure.] 2 Pet. 1. 10. [Workout your ſalvation with fear and trembling.] Phil. 2. 12. [Seeing then all theſe things ſhall be diſſolved, what manner of perſons ought ye to be in all holy converſation and godlineſs, looking for and haſting to the coming of the day of God.] 2 Pet. 3. 11, 12. [And if the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear.] 1 Pet. 4. 18. [Lay not up for your ſelves a treaſure on earth, &c. but lay up for your ſelves a treaſure in heaven, &c. For where your treaſure it, there will your hearts be alſo.] Matth. 6. 19, 20, 21. [Seek firſt the Kingdom of God, and his righteouſneſs] Matth. 6. 33. [Labour not for the meat that periſheth, but for that which endureth to everlaſting life.] John 6. 27. [The Kingdom of heaven ſuffereth violence, and the violent take it by force.] Matth. 11. 12. [Know ye not that they which run in a race, run all, but one receiveth the prize? So run that ye may obtain: And every man that ſtriveth for the maſtery, is temperate in all things: Now they do it to obtain a corruptible Crown; but we an incorruptible. I therefore ſo run, not as uncertainly: ſo fight I, not as one that beateth the air: but I keep under my body, and bring it into ſubjection; leſt that by any means when I have preached to others, I my ſelf ſhould be a caſt-away.] 1 Cor. 9. 24, 25, 26, 27. [Wherefore do ye spend your money for that which is not bread, and your labour for that which ſatisfieth not? Hearken diligently unto me, eat ye that which is good, and let your ſoul delight it ſelf in fatneſs; encline your ear, and come unto me; hear and your ſoul ſhall live; and I will make an everlaſting Covenant with you.] Iſa. 55. 1, 2, 3. [Be ſervent in ſpirit, ſerving the Lord.] Rom. 12. 11. [For the grace of God that bringeth ſalvation, hath appeared to all men; teaching us that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world: Looking for that bleſſed hope, and the glorious appearing of the great God and our Saviour Jeſus Chriſt; who gave himſelf for us, that he might redeem us from all iniquity, and ſanctifie to himſelf a peculiar people, zealous of good works.] Tit. 2. 11, 12, 13, 14. [Curſed be he that doth the work of the Lord deceitfully.] Jer. 48. 10. [Whatſoever thy hand findeth to do, do it with thy might: For there is no work, nor device, nor knowledge, nor wiſdom in the grave whether thougoeſt.] Eccleſ. 9. 10.

Theſe and ſuch like are the ſayings of God, by which thou mayſt eaſily underſtand his mind concerning the neceſſity of a ſerious, diligent, holy life. And ſhall a blind and wretched worm come after, and dare to contradict him, and unſay all this, and ſay, What needs ſo much ado? What! dareſt thou thus openly reſiſt God to his face? What art thou? and what is thy word, that we ſhould regard it before the Word of God?

Queſt. 27. Doſt thou not know that by thy ſpeaking againſt a diligent holy life, thou gratifyeſt the Devil, and openly ſerveſt him, and ſaiſt the very things that he would have thee ſay? What can more pleaſe him, and advance his Kingdom, and ſuit his malicious ends, then to ſtop and cool men in the ſervice of the Lord, and make them believe that holineſs is but a needleſs thing? If the Devil might have leave to walk viſibly among men, and ſpeak to them in their language, he would ſpeak to them as thou doſt, and ſay the ſame things which he 〈…〉 into thy mouth; and would do all that he could to keep men from a holy life. And dareſt thou thus openly play his part?

Queſt. 28. Canſt thou think (when eternal life is at the ſtake) that a man ſo weak in the midſt of ſo many hindrances and enemies, hath cauſe to count his diligence unneceſſary? When Satan like a roaring Lyon, is ſeeking day and night to devour thee (1 Pet. 5. 8.) when his malice, ſubtilty, and diligence is ſo great, and ſo unwearied; when his inſtruments are ſo many, ſo ſubtile, and ſo powerful; when the world aboundeth round about thee with ſuch dangerous enticing ſnares and baits; when thy trayterous fleſh ſo near thee is thy moſt perilous enemy, unceſſantly drawing thee from God unto the creature; and when thou art ſo impotent to reſiſt all theſe aſſaults; art thou then in a condition fit to cry out againſt the greateſt diligence for thy ſoul? Should a man going up the ſleepeſt hill, when it is for his life, be afraid of going too faſt? When thou haſt done all thou canſt, it is well for thee that ever thou waſt born if it ſuffice. If weakneſſes and enemies cauſe ſuch a difficulty that the righteous themſelves are ſcarcely ſaved (that is, with much ado) is it then time for thee to ask What needs ſo much ado?

Queſt. 29. D ſt thou not deal exceeding unthankfully and unequally with God? When he thinks not the Sun and Moon and all the creatures too good to ſerve thee, nor all his mercies too great for thee; no not the blood of his beloved Son, nor his Spirit, nor Heaven it ſelf if thou wilt accept them in his way; wilt thou think thy beſt too good for him? and thy moſt diligent ſervice to be too much? When thy All is next to Nothing; and thy Beſt doth not profit the Almighty, but thy ſelf, and the gain will be thy own. If a man ſhould think it too much to put off his hat and thank thee, when thou haſt given him a thouſand pound; or to go a mile for thee, when thou haſt ſaved his life; thou wouldſt ſay he were not a man, but a monſter of ingratitude. But thy unthankfulneſs is ten thouſand-fold worſe to God, who would deliver thee from everlaſting torments, and give thee everlaſting glory, and ſave thee from Satan and all thy ſins, if thou wilt but take his ſafe remedies and thou churliſhly refuſeſt, as if all were not worth ſo much ado.

Queſt. 30. Doſt thou know what a life it is that thou accounteſ an unneceſſary toil? It is a life of the greateſt Safety, Commodity, Honour, and Delight, (beſides the juſtice and honeſty of it) of any in the world; and indeed thou canſt not chooſe any other but at thy peril, and to thy greateſt loſs and ruine, and to thy preſent and everlaſting ſhame and ſorrow: It is the ſweeteſt and moſt pleaſant life on earth, that thou ignorantly accounteſt ſuch a tedious toyl. The manifeſtation of this ſhall be my work in the ſecond Part of this Diſcourſe.

And now I dare affirm, that when the dreadful God ſhall ſhortly judge thee who haſt read or heard theſe words, it will be found indelibly written upon thy Conſcience, that thou hadſt here ſuch Reaſons laid before thee, to prove the Neceſſity of a ſerious, diligent, holy life, as all the wit in earth or Hell, is not able ſolidly to confute; and that an ungodly ſenſual life is moſt unreaſonable; and that, if after this, thou continue in an unſanctified fleſhly ſtate, thou ſhall juſtly periſh as one that wilfully refuſed ſalvation, as in deſpight of God, his mercies and his meſſengers, and of the plaineſt undenyable Truth and Reaſon: And that in refuſing to be a SAINT, thou madeſt thy ſelf in the greateſt matters no better then a BRUTE, wilfully ſubjecting thy Reaſon to thy ſenſuality, and judging thy ſelf unmeet for everlaſting Happineſs.

BUt here I know the ſelf-deceiving Hypocrite will object, That all this that I am proving ſo diligently is confeſt, and nothing to the point in queſtion: Which is not, Whether One thing be needful, and Holineſs be of Neceſſity to ſalvation? For who denyeth this? But the queſtion is, Whether it be this Puritanical preciſe way of ſerving God which only deſerves the name of Holineſs? and Whether they be net as truly godly and ſanctified that ſay their prayers morning and night, and go to Church on Sundayes, and follow their buſineſſes the reſt of the week, without any more ado?

Anſw. Either it is the ſubſtance of holy duties, or but the circumſtances, which you quarrel at as Puritanical and preciſe. If it be only the circumſtances, (as Whether we ſhould receive the Lords Supper ſtanding, or kneeling, or ſitting? Whether we ſhould pray publickly without Book, or on the Book? and Whether a Scripture-form or another be better? and Whether a continued speech, or verſicles, anthems, and oft-repeated words and ſentences be better? What form of Church Government is beſt by Dioceſane Biſhops, or by all the Paſtors? and the like) It is not of ſuch things as theſe that I am pleading with thee: Though ſome of them are matters of conſiderable moment, for the helping or hindring men in godlineſs; yet it is greater matters then theſe, that I am now contending for. Agree with us practically in the ſubſtance, in Faith, Repentance, Love, Obedience, Mortification, Heavenlineſs, Humility, Patience, and ſerious diligence and zeal in all, and then I am none of thoſe that will condemn or cenſure you; but one that will rejoyce in you, as thoſe that I hope to rejoyce with for ever.

But if it be the ſubſtantial duties of godlineſs that you reſiſt, while you own but the Name of godlineſs in the general, I muſt tell you that it is not Names and Generals that will ſave you; nor prove that you have your ſelves one ſpark of Grace. Nothing more eafie and common then for the moſt ungodly to ſay, they are all for a godly life; and God forbid that any ſhould be againſt it; when yet they hate and reject it indeed, when it comes to the practice of thoſe particular duties in which it doth conſiſt. It is not godlineſs that they hate and reproach, but it is fervent prayer, holy conference, meditation, ſelf-denyal, mortification of the deſires of the fleſh, heavenly mindedneſs, &c. In general, they will ſay that Gods Law muſt be obeyed, and his Will preferred before their own: But when it comes to the particulars, they Love him not above all, they take his name in vain, they keep not holy his day, they diſobey ſuperiours that would reform them, they are envious, malicious, covetous, luſtful, and break all the Commandements in particular, which in general they profeſs to keep. As if your ſervant ſhould promiſe to do your work; and when you ſet him to it, one thing is too hard, and another he is not uſed to, and ſo he hath his exceptions againſt the greateſt part which he undertook. As if one ſhould wound one of you in the head, and ſtab you to the heart, and cut off an arm or a leg, and ſay, I wiſh the man no harm; It is not the man that I hate or hurt, but only the head, the heart, the arm, &c. Even ſo, it is not holineſs that theſe men hate, and ſpeak againſt; but it is ſo much praying, and meditating, and reading the Scriptures, and making ſuch aſtir about Religion, when leſs ado way ſerve the turn.

But wretched ſoul, if thou have not the wit to ſee the contradictions of thy deceitful tongue, and the venome of the malignant heart, doſt thou think that ſuch ſottiſh ſhifts as the will blind the eyes of heavenly Juſtice, and ſave thee from the vengeance of a Holy God, which he hath denounced againſt rebellious hypocrites? But come on; let us try whether the ſeveral parts of godlineſs which thou queſtioneſt, or calleſt Puritaniſm or preciſeneſs, are not moſt expreſly and peremptorily commanded in the Word of God.

1. Is it ſo much preaching and hearing Sermons that thou quarrelleſt with? Hear then how Chriſt and his Apoſtles preached, and how they required men to hear. Mark 1. 35, 37, 38, 39. [And in the morning riſing up a great while before day, he went out and departed into a ſolitary place, and there prayed: And Simon and they that were with him followed after him; and when they had found him they ſaid unto him, All men ſeek for thee: And he ſaid, Let us go unto the next Towns, that I may preach there alſo; for therefore came I forth: and he preached in their Synagogues throughout all Galilee.] Mark 2. 2. [And ſtraight-way many were gathered together, inſomuch that there was no room to receive them; no not ſo much as about the door, and he preached the Word unto them.] Mark 3. 19, 20, 21. [And they went into an houſe, and the multitude cometh together again, ſo that they could not ſo much as eat bread: and when his friends heard of it, they went out to lay hold on him; for they ſaid, He is beſide himſelf.] Acts 5. 42. [And daily in the Temple, and in every houſe, they ceaſed not to teach and preach Jeſus Chriſt.] Acts 4. 4. [They that were ſcattered went everywhere preaching the Word.] Acts 20. 20, 28, 31. [I kept back nothing that was profitable to you, but have ſhewed you, and have taught you publickly and from houſe to houſe—Take heed therefore to your ſelves and to all the flock over which the Holy-Ghoſt hath made you Over-ſeers, to feed the Church of God which he hath purchaſed with his own blood—Therefore watch, and remember that by the space of three years I ceaſed not to warn every one night and day with tears.] Rom. 10. 14, 15. [How ſhall they believe in him of whom they have not heard? and how ſhall they hear without a Preacher?] Phil. 1. 18. [Every way whether in pretence or in truth Chriſt is preached, and I do therein rejoyce, yea and will rejoyce.] 1 Cor. 1. 21. [It pleaſed God by the fooliſhneſs of preaching to ſave them that believe.] Col. 1. 28, 29. [Whom we preach, warning every man, and teaching every man, in all wiſdom, that we may preſent every man perfect in Chriſt Jeſus, &c.] 2 Tim. 4. 1, 2. [I charge thee therefore before God and the Lord Jeſus Chriſt, who ſhall judge the quick and the dead at his appearing and his Kingdom, preach the word; be inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort, with all long-ſuffering and doctrine.] 1 Cor. 9. 16. [Neceſſity is laid upon me; yea woe unto me if I preach not the Goſpel.]

What ſay you now? do we not fall much ſhort of thoſe that we ſhould imitate, rather then do too much in preaching? But what need we more then the text it ſelf, where for hearing, Mary is ſo commended, and her ſiſter blamed for neglecting it, though it was to make proviſion for Chriſt himſelf and thoſe that were with him? Acts 20. 7. [And upon the firſt day of the week when the Diſciples came together to break bread, Paul preached to them, being to depart on the morrow, and continued his ſpeech until midnight.] Jam. 1. 19. [Let every one be ſwift to hear.] Rev. 2. 7. &c. [He that hath ear, let him hear.] Luke 8. 21. [Jeſus ſaid, My mother and my brethren are thoſe which hear the Word of God and do it.] I hope you ſee this duty is paſt queſtion.

2. Is it the reading of the Scripture that is the Puritaniſm or too much ado that you blame? Or is it the frequent meditating on ſuch high and holy things? Hear what the Spirit ſaith of this: Pſalm 1. 1, 2. [Bleſſed is the man that walketh not in the counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornful; but his delight is in the Law of the Lord, and in his Law doth he meditate day and night—The ungodly are not ſo.—] Pſalm 119. 97. [O how I love thy Law! it is my meditation all the day.] 99. [Thy teſtimonies are my meditation.] v. 148. [Mine eyes prevented the night watches, that I might meditate en thy Word.]. Job 23. 12. [I have eſteemed the words of his mouth more then my neceſſary food.] Pſalm 119. 72. [The Law of thy mouth is better unto me then thouſands of gold and ſilver.] Mark 12. 10. [Have ye not read the Scriptures?] John 5. 39. [Search the Scriptures.] Acts 8. 28. [The Euuuch ſitting in his Chariot read Eſaias the Prophet.] 1 Tim. 4. 13. [Give attendance to reading, to exhortation, to doctrine.] I hope you ſee alſo that this part of godlineſs is paſt queſtion.

3. Is it much and fervent prayer that is the preciſeneſs or too much ado that you make queſtion of? Hear then what the Holy Ghoſt doth ſay of that: Phil. 4. 6. [In every thing by Prayer and ſupplication with thanksgiving, let your requeſts be made known to God.] 1 Theſ. 5. 17, 18. [Pray without ceaſing: In every thing give thanks: for this is the will of God concerning you] Luke 18. 1. [And he ſpake a parable to them to this end, that men ought alwayes to pray, and not to wax faint, &c.] Luke 11. 8, 9. [I ſay unto you, though he will not riſe and give him becauſe he is his friend, yet becauſe of his importunity, he will riſe and give him as many as he needeth: And I ſay unto you, Ask and it ſhall be given you; ſeek and ye ſhall find; knock and it ſhall be opened unto you.] Luke 6. 12. [He went out into a mountain to pray, and continued all night in prayer to God.] Daniel would not give over praying three times a day in his houſe, for thirty dayes ſpace, at the Kings command, no not to ſave his life from devouring Lions. David ſaith, Pſalm 119. 164. [Seven times a day do I praiſe thee.] Lam. 2. 19. [Ariſe: cry out in the night: in the beginning of the watches pour out thy heart like water before the face of the Lord:] Pſalm 14. 4. it is part of the wicked Atheiſts deſcription, that [They call not upon the Lord.] Jer. 10. 25. [Pour out thy fury upon the heathen that know thee not, and the families that call not on thy name.] Pſalm 145. 18. [The Lord is nigh to all that call upon him; to all that call upon him in truth.] When Paul was converted, the Lord lets Ananias know it by this token, Acts 9. 11. [For behold he prayeth.] Acts 1. 14. [Theſe all continued with one accord in prayer and ſupplication.] Acts 2. 42. The three thouſand Converts [continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and in breaking of bread, and in prayers.] Col 4. 2 [Continue in prayer, and watch in the ſame, with thanksgiving; withall praying alſo for us, that God would open to us a door of utterance, to ſpeak the myſterie of Chriſt.] Rom. 12. 12. [Continuing inſtant in prayer.] Jam. 5. 16. [The effectual fervent prayer of a righteous man availeth much.] 1 Tim. 4. 5. [For (every creature) is ſanctified by the Word of God and prayer.] 1 Tim. 5. 5. [She that is a widdow indeed and deſolate, truſteth in God, and continueth in ſupplications and prayers night and day.] Jude 20. [Praying in the Holy Ghoſt.] 1 Theſ. 3. 10. [Night and day praying exceedingly.] Epheſ. 6 18. [Praying alwayes with all prayer and ſupplication in the spirit, and watching thereunto with all perſeverance and ſupplication for all Saints; and for me, &c.] 2 Chron. 6. 29. [What prayer or what ſupplication ſoever ſhall be made of any man, or of all thy people Iſrael, when every one ſhall know his own ſore, and his own grief, and ſhall ſpread forth his hands in this houſe, then hear thou from Heaven, &c.]

I hope by this time, if you have eyes you ſee, that more frequent and fervent prayers then any of us uſe (and that without Book) were uſed by the antient ſervants of the Lord, and were not thought too much ado, nor more ado then God requireth of us.

4. Is it conſtant, diligent teaching, inſtructing, and catechizing your families, and labouring that your ſelves and they may underſtand and practiſe the Law of God? Hear alſo what the Spirit ſaith of this: and then judge whether it be too much preciſeneſs.

Prov. 2. 1, 2, 3, 4, 5. [My ſon, if thou wilt receive my words, and hide my Commandements with thee; ſo that thou encline thine ear unto wiſdom, and apply thy heart to underſtanding: yea if thou cryeſt after knowledge, and lifteſt up thy voice for underſtanding: if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hidden treaſures; then ſhalt thou underſtand the fear of the Lord, and find the knowledge of God.] Deut. 6. 5, 6, 7. & 11. 18, 19, 20. [And thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy might: And theſe words which I command thee this day ſhall be in thy heart, and thou ſhalt teach them diligently unto thy children, and ſhalt talk of them when thou ſitteſt in thy houſe, and when thou walkeſt by the way, and when thou lyeſt down, and when thou riſeſt up: And thou ſhalt bind them for a ſign upon thy hand, and they ſhall be as frontlets between thine eyes; and thou ſhalt write them upon the poſts of thy houſe, and on thy gates.] Gen. 18, 19. [For I know Abraham that he will command his children and his houſhold after him, and they ſhall keep the way of the Lord.] Joſh. 24. 15. [But as for me and my houſhold, we will ſerve the Lord.] Prov. 22. 6. [Train up a child in the way he ſhould go, and when he is old he will not depart from it.] Eph. 6. 4. [Bring them up in the nurture and admonition of the Lord.] Theſe and many ſuch paſſages ſhew you that the moſt diligent inſtructing of your families, is not more ado then God requireth, but a moſt weighty needful part of godlineſs.

5. Is it the meeting of divers neighbours together (diſtinct from Church-meetings) that you queſtion? Why, if it be Schiſmatical in oppoſition to the publick meetings, or to do any unlawful work, we are againſt it as well as you. But if it be but for the redeeming of their time, for their ſpiritual advantage, and orderly, peaceably, and ſoberly obſerved, by ſome that have more time, or care of their ſouls, then the reſt of their neighbours; ſure you will not for ſhame imagine, that neighbours may lawfully meet to make merry, and feaſt, and ſport, and conferr about their worldly buſineſs, and yet may not meet to pray, and praiſe God, and repeat what inſtructions they have received of their Teachers, and prepare for and improve the publick Ordinances? Hear what the Spirit ſaith alſo in this. In the text here you find juſt ſuch a meeting, where Chriſt was teaching, and Mary and his Diſciples hearing, and Martha cumbred with providing for the company, and blamed for neglecting the advantage for her ſoul. Acts 12. 12. Peter came out of priſon to the houſe of Mary, where many were gathered together praying.] Acts 10. 24. [Cornelius called together his kinſmen and near friends] to hear Peter; who there preached to them, converted and baptized them. I need to inſtance in no more, becauſe this was the ordinary practice of Chriſt and the Apoſtles. If you ſay, Thoſe were times of perſecution: I anſwer, True: But, 1. yet ſuch times in which publick Aſſemblies were ordinarily held, and publick preaching uſed. 2. And as the good of mens ſouls required it in times of perſecution, ſo when the good of ſouls requires it, in times of liberty, it is from the ſame general reaſon a duty; but never forbidden by Chriſt in any times of greateſt proſperity and peace.

6. Is it the holy obſervation of the Lords day that is the preciſeneſs that you cannot away with? Of all men, it beſeems not them to quarrel at this, that own our Homilies, and with the Commonprayer, uſe after the fourth Commandment to ſay, [Lord have mercy upon us, and encline our hearts to keep this Law;] When they have heard, [Remember that thou keep holy the Sabbath day, thou, thy Son, thy daughter, thy man-ſervant, thy maid-ſervant, thy cattle, and the ſtranger that is within thy gates.] You ſee all the foreſaid duties muſt be performed, and publick Aſſemblies for Gods worſhip and our inſtruction continued: And therefore there muſt be ſome known appointed time for theſe. And do you know any other day that is fitter? I think you will not pretend to that: You would not have another day inſtead of this; but you would have no day at all for ſuch holy works; but a day for eaſe, and idleneſs, and ſports, and vain diſcourſe, and pleaſures, with ſome little formal publick worſhip intermixt to cheat your ſouls. It is not then the Day, but the ſerious, diligent, holy employment and duty that you are againſt; and that I have proved to be Gods will before. Doubtleſs if you leave all men to ſerve God when they will, without any ſtated time, his worſhip will ſoon be brought to nothing, and they that pretend to keep every day holy, will keep none. Look upon the places where the Lords day is kept holy, and ſee whether godlineſs flouriſh not there incomparably above all other places. And I think none can doubt but that more ſouls have been converted and brought home to God on that day, then on any day of the week, if not then all the reſt beſide. And there is not the peeviſheſt malignant ſoul of you, that can with any ſhew of reaſon prove that the holy obſervation of the Lords day is unlawful, if it were not neceſſary: So that we are at leaſt on the ſafeſt ſide of the hedge: For we can ſay that we take a moſt happy opportunity for the good of our own ſouls, and the worſhipping of God; and that we are ſure we do that which is no ſin; our adverſaries themſelves do not charge us with doing that which is forbidden, but that which they conceit unneceſſary: But if we ſhould do as they, and neglect this day, we are not ſure but it may be a great ſin; (nay indeed we are ſure it would be ſo.)

But what ſaith the Holy-Ghoſt now to this queſtion? To paſs by the fourth Commandement, at this time, the letter of it, and the equity and reaſon of a ſeventh day; the advantage of reaſon why there ſhould be no leſs under the Goſpel, and ſuch like; I ſhall only now ſay theſe two things. 1. It is plain in Scripture that (de facto) the Apoſtles and Churches uſed to meet for holy Communion in Gods worſhip on the Lords day: And conſequently that this was appointed by the Apoſtles, or immediately by Chriſt himſelf, there being then no other that pretended to any ſuch authority: and that Apoſtolical allowance no man queſtioneth. The Apoſtles then having the extraordinary gift of the Spirit, by which they were enabled infallibly to make known the will of God, and being commiſſioned as well as enabled here unto; as their writing of the holy Scriptures, ſo their conſtitutions for the ordering of the Church, being the effects of that Authority received from Chriſt, and that Ability given them by the Spirit, are Divine, and principally the acts of Chriſt and the Holy Ghoſt, whoſe agents the Apoſtles were. Now that the firſt Churches did by their appointment, obſerve the Lords day for holy actions, is apparent. As Chriſt firſt laid the ground-work by R ſing on that day, ſo he began that very day to preach unto Mary the comfortable doctrine of his Aſcenſion, in words that deſerve to be written in gold, or rather in the deepeſt room of every true Believers heart: [John 20. 17. Go to my Brethren, and ſay unto them, I aſcend unto my Father, and your Father, and to my God and your God]; The firſt Sermon that ever was preached on a Lords day, even on the firſt Lords day by Chriſt himſelf, even to a beloved penitent woman, whom he choſe to be as it were his Apoſtle to his Apoſtles, to deliver them this Meſſage as from him.

On the ſame day the Diſciples being Aſſembled, he owned and bleſſed their Aſſembly, and gave them the Holy Ghoſt and Apoſtolicall power.

When Thomas being abſent from the Aſſembly the firſt Lords day, did miſs the ſight of Chriſt and was unbelieving, Chriſt left him a whole week in his unbelief, and would not heal him till the next Lords day, which he honoured with that cure. Then the Diſciples being met again, Chriſt came among them, and convinced Thomas.

On another Lords day, they were all with one accord in one place, and the Holy Ghoſt was in the extraordinary meaſure given them. And Acts 20. 7. it is mentioned as the cuſtom of the Diſciples, to come together on the firſt day of the week to break bread; and Paul then preached to them even till midnight. And 1 Cor. 16. 1, 2. the Collections for the Saints were made every firſt day of the week in all the Churches of Galatia, and at Corinth, becauſe they had then their holy Aſſemblies. And therefore Rev. 1. 10. it is called peculiarly the Lords day.

2. But to clear this paſt all rational doubting, we find in all the writings of the antients, and hiſtorie of the Church, that all the Churches through the world unanimouſly obſerved the Lords day as inſtituted by Chriſt or the Holy Ghoſt in the Apoſtles; none ever queſtioning or contradicting it, that ever I read of. He that hath read the writings of the Antients, and denyeth this, is unworthy to be diſputed with. The practice of the univerſal Church is a full expoſition of the fore-cited Scriptures; and though it be no Law to us it ſelf, yet is it a full diſcovery of the fact (telling us what was the primitive practice) and ſo a diſcovery of the Law. And ſhall any private ignorant man, come in alter one thouſand ſix hundred and twenty ſix years, and ſay the Apoſtles and all the Churches in the world have been deceived till this day, and we muſt rectifie the miſtake? Shall theſe fellows come in at the end of the world, and call the Apoſtles and all the Churches of all ages Puritanes, for keeping holy the Lords day? Or will any but a brain-ſick perſon hearken to ſuch ſhameleſs men as theſe?

Object. But the antient Churches did not keep that day as a Sabbath, but only as a day for publick worſhip.

Anſw. We will not ſtick with you for the name: We urge you not to call it the Sabbath, (though the Antients ſometimes did ſo: See our Homilies of the Place and Time of Prayer) if you will call it as Scripture and the Churches did, by the name of the Lords day. And it was then the cuſtom of the Churches, to ſpend almoſt all the day in publick Worſhip and Holy Communion, and therefore they had but little time for any private duties that day. And yet (though the private practiſes of particular perſons on that day be little mentioned in Church-hiſtory) no man can prove that they uſed to ſpend any remaining hours of that day as common time in common buſineſs. So that to quarrel againſt the holy obſervation of the Lords day, is but to quarrel with the Holy Ghoſt and the Apoſtles, and all the Churches of all ages ſince, and with the happyeſt ſeaſon for the worſhipping of God, and ſeeking our own and other mens edification.

7. What is there yet remaining then that you quarrel with as too much preciſeneſs? Is it the ſtrictneſs of mens lives in forbearing ſin, and not doing as their neighbours do, in rioting and vain recreations, and delights? For this I need not ſtand to juſtifie them, with any impartial ſober man. If ſin be evil, and diſpleaſe God, and deſerve damnation, he that moſt fully and carefully avoideth it, is the honeſteſt and the wiſeſt man. You will not blame your child or ſervant for being loth to offend and diſobey you even in the ſmalleſt matter. You like not him that offereth you the leaſt abuſe, ſo well as him that offereth you none. You had rather be well then have the leaſt diſeaſe. You will not take a little poyſon; nor would you feel a little of hell: Why then ſhould we not avoid the leaſt ſin ſo far as we are able? If ſinning be good, then Devils are the beſt creatures, and Angels and Chriſt (in his manhood) the worſt. But if ſin be the greateſt evil, What will you call thoſe men that do not only wilfully commit it, but plead for it, and reproach thoſe that would fain avoid it? Or what if ſome of thoſe that you reproach, are miſtaken in ſome point, and 〈◊〉 that to be a ſin that is none? Or what if you think it to be no ſin which they ſcruple? Will you blame a man that loves God, to be afraid of that which he ſuſpecteth may offend him? Or will you blame him that cares for his ſalvation, to make as ſure of it as he can? and to keep as far from the brink of hell as he able? How is it that you obſerve not that your very reproaches do confute themſelves? What is it that you are offended at in the ſervants of the Lord? Is it Good or Evil? Surely it is ſome fault or other of theirs, that you will pretend to be the cauſe. For ſcarce any but the Devil himſelf will openly and profeſſedly oppoſe Goodneſs under the name of Goodneſs. And if it be a (real or ſuppoſed) fault that you ſpeak againſt them for, doth it not intimate that they ſhould avoid all faults as far as they are able? And yet will you at the ſame time reproach them for being too ſtrict and fearful to offend? as if it were their fault that they are unwilling to be faulty?

But let us hear what God ſaith of this. Prov. 14. 9. [Fools make a mock at ſin.] verſ. 34. [Righteouſneſs exalteth a Nation: but ſin is a reproach to any people.] And yet you would make the avoiding it, a reproach.) Gen. 4. 7. [If thou do well, ſhalt thou not be accepted? and if thou doſt not well, ſin lyeth at the door.] Numb. 32. 23. [Be ſure your ſin will find you out.] Jam. 1. 15. [Sin when it is finiſhed bringeth forth death.] 1 Theſ. 5. 22. [Abſtain from all appearance of evil.] Matth. 12. 36, 37. [But I ſay unto you, that every idle word that men ſhall ſpeak, they ſhall give account thereof in the day of judgement: For by thy words thou ſhalt be juſtified; and by thy words thou ſhalt be condemned.] Matth. 5. 19. [Whoſoever ſhall break one of the leaſt of theſe Commandements, and ſhall teach men ſo, ſhall be called leaſt in the Kingdom of heaven: but whoſoever ſhall do and e •• h them, the ſame ſhall be called great in the Kingdom of heaven.] verſ. 22. [But I ſay unto you, that whoſoever is angry with his brother without a cauſe, ſhall be in danger of the judgement—but whoſoever ſhall ſay, Thou fool, ſhall be in danger of hell fire. verſ. 28. [I ſay unto you, that whoſoever looketh on a woman to luſt after her, hath committed adultery already with her in his heart.] Verſ. 34, 35, 36, 37. [I ſay unto you, ſwear not at all: Neither by heaven for it is Gods throne: nor by the earth; for it is his footſtool:—But let your communication be Yea, Yea; Nay, Nay; for whatſoever is more then theſe cometh of evil.] Jam. 4. 12. [But above all things, my Brethren, ſwear not; neither by heaven, neither by the earth, nor by any other oath: but let your Yea be Yea, and your Nay, Nay, leſt you faell into condemnation.] Epeſ. 5. 3, 4. [But fornication and all uncleanneſs or covetouſneſs, let it not once be named amongst you as becometh Saints: Neither filthyneſs, nor fooliſh talking, nor jeaſting, which are not convenient but rather giving of thanks. An hundred ſuch paſſages of Scripture I might recite, that might quickly ſatisfie you, what God expecteth, and whether it be too much preciſeneſs to fear the ſmalleſt ſin.

8. But perhaps it is the rigor of their Church diſcipline that maketh you offended with thoſe that you count too pure and preciſe: becauſe they will not let other men alone, but are reproving them, and bringing them to open penitence and confeſſion of their open ſins, and caſting thoſe out of the Communion of the Church, which do refuſe it. Anſw. But do they do this of themſelves, or doth God command it them? Do you think that the Communion of Saints, is to be turned into a rabble of impiety? and the Church into a ſwine-ſtye? Do you not know that the Canons of the antient Churches for many hundred years after Chriſt, are ſtricter in this Diſcipline by far, then thoſe that now offend you by their ſtrictneſs? And hear what he Holy-Ghoſt aith. Lev. 19. 17. [Thou ſhalt not hate thy brother in thy 〈…〉 : thou ſhalt in any wiſe rebuke thy neighbour, and 〈…〉 .] Matth. 18. 15. 16, 17. [If thy broth •• 〈…〉 t ll him his fault between thee and 〈…〉 gained thy brother. But if 〈…〉 thee one or two more, that 〈…〉 every word may be eſtabliſhed: And if 〈…〉 unto the Church; but if he neglect 〈…〉 the Church, let 〈…〉 be unto thee as an Heathen mar or a 〈…〉 .] Cor. 5. For I verily at abſent in body but preſent in •• irit, have judged already as though I were preſent concerning him that hath done this deed, that in the name of our Lord Jeſus Chriſt when ye are gathered together, and my ſpirit, with the power of our Lord Jeſus Chriſt, to deliver ſuch a one to Satan, for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus—Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven—Now I have written to you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one no ot to eat—therefore put away from among your ſelves the wicked perſon.] 2 Theſ. 3. 6, 14. [Now we command you, Brethren, in the name of our Lord Jeſus Chriſt, that ye withdraw your ſelves from every brother that walketh diſorderly, and not after the tradition which he received of us—And if any man obey not our word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed.] 2 John 10. [If there come any to you, and bring not this doctrine, receive him not into your houſe, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds.] Jam. 5. 16. [Confeſs your faults one to another.] Joſh. 7. 19. [Give, I pray thee, glory to the Lord God of Iſrael, and make confeſſion unto him, and tell me now what thou haſt done; hide it not from me.] Prov. 28. 13. [He that covereth his ſins ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall have mercy.] Doth not all this juſtifie the exerciſe of Diſcipline, and condemn the neglect of it?

9. But (ſaith the impious perſon) why make they ſuch a difference between themſelves and other men? extolling themſelves as the only ſervants of the Lord, and condemning others as ungodly and children of the Devil, and terrifying mens conſciences with the fears of hell?

Anſw. If any do ſo againſt ſuch as are ſanctified and renewed, and have the Spirit of Christ, and live to God, they deal uncharitably; and if you diſlike their cenſoriouſneſs, ſo do I, and ſo do all the ſober, conſiderate ſervants of the Lord. But if it be only againſt the carnal unſanctified world that they do thus, it is God that maketh the difference and not they. Do you not find the whole Scripture dividing all the world into two ranks, the godly and the ungodly? the regenerate and unregenerate? the converted and unconverted? the ſanctified and unſanctified? the carnal and the spiritual? the earthly-minded and the heavenly-minded? the pardoned and unpardoned? the juſtified and unjuſtified? the children of God, and the enemies of God? the ſervants of God, and of the Devil? the heirs of heaven, and the heirs of hell? To prove this would be to repeat the Bible. Read Pſalm 1. & 37. & 15. & 10. Matth. 5. Rom. 8. Joh. 3. Matth. 13. 1 Joh 3. &c. Do you not find Chriſt himſelf acquainting you before hand that one ſort ſhall be ſet at his right hand in judgement, and the other at his left; and one part ſent to life everlaſting, and the other 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 to everlaſting puniſhment? Matth. 25. Do they ſpeak any mo e of the everlaſting torments, the worm that dyeth not, the fire that is unquenchable, then Chriſt himſelf hath done? Matth. 13. 2 Theſ. 1. &c. Do you love to be flattered into Hell? and deceived in a matter of everlaſting conſequence? Is it not better for you to ſearch your hearts, and try whether you have the ſpirit of Chriſt or not, and then ſearch the Scripture, and try whether any ma be his that hath not his ſpirit, Rom. 8. 9. or can be ſaved that i not converted and born again of the ſpirit, Matth. 18. 3. John 3. 3, 6. [Examine your ſelves whether you be in the faith: Pr •• your own ſelves. Know ye not your own ſelves how that Jeſus Chriſt is in you except you be reprobates? 2 Cor. 12. 5.

10. But you will ſay, that the Reaſon of your diſtaſte against theſe that are ſo forward in Religion is, that they are inwardly •• bad as others, and as proud and worldly; and why do they not excell others in good works, as much as they do in their de •• tions?

Anſw. 1. So they do, according to their ability: Twenty years tryal and more I have had of them ſince I was a Miniſter of Chriſt; and I can truly ſay, that ordinarily I have known of many a ſhilling, if not pounds, that have come from the purſes of theſe that you call Puritanes and preciſe, for one groat or penny that I have known come from moſt others about me of their rank, to any pious and charitable uſe. But all that are godly, a •• not rich: and though Chriſt extolleth the widows two mites, the ſtanders by regarded them not: Matth. 12. 42. 43. 2 Cor. 8. 12. [If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not.] And he that hath ſaid, [Take heed that you do not your alms before men to be ſeen of them; otherwiſe you have no reward of your Father which is in heaven, Matth. 6. 1.] hath hereby kept his ſervants from making the world acquainted with much of their deeds of charity: And for the ſins of the heart that you charge them with, they 〈◊〉 known to none but God, unleſs they be diſcovered in their lives. But malice in all ages hath been uſed to ſuch unproved ſlanders of the ſervants of the Lord.

2. But ſuppoſe them as bad as malice doth imagine: Is that any reaſon why both they and you ſhould not be better? It is Holineſs and not ſin that I am pleading for. Is their godlineſs and care of their ſalvation neceſſary, or not? If it be, why do you not imitate them in that? and if you know any fault in them, take warning and avoid it: But be not ſo mad as to run into Hell, becauſe ſome fall in the way to Heaven, or ſome miſs the way that ſeemed to go thither. Imitate not the Judas in Chriſts family, but the reſt of his Diſciples, and that not in their falls, but in their faith and piety. All that ſhall be ſaved, have both Holineſs towards God, and Juſtice and Charity to men. The wiſdom from above is firſt pure, then peaceable, gentle, eaſie to be entreated, full of mercy and good fruits, Jam. 3. 17. If you want the firſt, you are ungodly; if the later, you are hypocrites: And if the hypocrite and the ungodly will ſtand ſnarling here at one another, they ſhall periſh together, in that miſery that will convince them that neither of them were the heirs of life: when Saints indeed, and none but they, ſhall live with Chriſt.

Object. But it is but a few that are of ſo ſtrict a mind and life; and ſhall none be ſaved but theſe few?

Anſw. Chriſt hath told you whom he will ſave: He will not falsifie his word, nor take the unſanctified into heaven for want of company. He hath told you that the gate is ſtrait, and the way narrow that leads to life, and few there be that find it, Matth. 7. 13, 14. and that it is a little flock to whom the Father will give the Kingdom, Luke 12. 32. You ſhall not want company in heaven, nor find comfort in your company in hell.

But if you would have the number of the godly to be greater why do you not increaſe it by your joyning with them? Why do not all the Town and Pariſh agree together, and bind themſelves in a Covenant to ſerve and ſeek the Lord, as the Iſraelites. Joſh. 24. 2 Chron. 15. 12, 13. O happy people that will thus accord, and heartily perform it.

And now, Beloved Hearers, I have finiſhed this firſt Part of my task, and proved to you the Neceſſity of a Holy life; That One thing is needful, while you pittifully cumber your ſelves about many things, is the meſſage that from Chriſt I have been hitherto delivering to you. What ſay you? Are you yet reſolved to ſeek this One thing with the chiefeſt of your deſires, and care, and labour, or are you not? Dare any one of you ſay that you have not heard that which ſhould reſolve a ſober conſiderate man? I think you dare not. But if you dare, I am ſure you ſhall never be able to make it good, and juſtifie your words, to God, or to your Conſciences at laſt, or to any wiſe impartial perſon. Now take your choice, whether you will now be SAINTS and for ever like ANGELS; or now be like BRUTES, and for ever like DEVILS: For one of theſe muſt be your caſe, as ſure as you have heard theſe words.

FINIS.

A SAINT OR A BRUTE.

The Second Part.

Clearly Proving by Reaſon as well as Scripture: 1. In general, that Holineſs is Beſt, and Neceſſary to our felicity. 2. Particularly, that it is Beſt, 1. For Societies; 2. For individual perſons; And more diſtinctly, 1. That it is the only way of Safety. 2. Of Honeſty. 3. The moſt Gainful way. 4. The moſt Honourable. 5. The moſt Pleaſant; And therefore to be choſen by all that will obey true Reaſon, and be Happy.

LONDON, Printed Anne Dom. 1662.

A Saint or a Brute. The Second Part.
CHAP. 1. Holineſs and its fruits are the Beſt part: Wherein the Happineſs of Saints confiſteth. Luke 10. 42. But One thing is Needful: and Mary hath choſen the good part, which ſhall not be taken away from her.

THough I have before taken up this latter part of the Text by way of Motive, in the Concluſion of the former Part of this Treatiſe, I am very loth that a ſubject of ſo great importance ſhould be ſo lightly paſſed over: And therefore by Gods aſſiſtance, I ſhall attempt a fuller handling of it. The Neceſſity of Holineſs I have ſpoken of already: It is the Goodneſs of it that I am next to ſpeak of.

And before I enter upon it, let me intreat thee Reader, whoever thou art that openeſt this Book, to remember that I am writing and thou art reading of the greateſt and higheſt matters in the world; and therefore come not to it with common affections, and read not this as thou wouldſt do a Hiſtory or a Rheroricall Oration, to find delight for a curious mind, but confeſſing thy ſelf a Scholar to Chriſt, with reverence take thy L •… from him, as that which thou cameſt into the world to L •… which all thy comforts, thy hopes, thy ſafety, and thy ev •… happineſs depend upon.

And here in the entrance, I will freely tell you what more me to fall upon this ſubject, and be ſo earneſt with you in th •• point. One thing is the obſervation of the careleſneſs and wilfulneſs of the moſt, that live in the neglect of Holineſs and Everlaſting Life, for all that can be ſaid to perſwade them to a wiſer courſe: While they all profeſs themſelves to be Chriſtians, and to take the Scripture for the Word of God, and confeſs this Word in particular to be true, that it is Heaven and Holineſs that are the moſt Neceſſary, and moſt to be deſired and ſought after, yet will they not be moved to Live according to this Profeſſion, nor to Love that Moſt which they confeſs to be the Beſt, nor to ſeek that firſt which they confeſs to be moſt Needful. They have the caſe here decided by the mouth of the Lord Jeſus Chriſt himſelf, and as plainly, and fully, and peremptorily decided •• they could wiſh. If they were Infidels, and underſtood but the Law of Nature, even Reaſon might tell them that there is no doubt of it, but that Eternal Life is more to be ſought after then tranſitory things: And yet they live as if the caſe had never been decided by Chriſt or by reaſon; or as if they had never heard of any Life but this: Look into moſt Towns, and ſee whether there be not more at Martha's work, (and worſe) then at Mary's Look into moſt families, and ſee whether they be not 〈…〉 Martha, troubling themſelves with many things, when the 〈…〉 part is almoſt caſt aſide. Even in the Families of Lords, K •… and Gentlemen, that are doubly obliged to God, and pr •… be wiſer then the ignorant Vulgar, the matters of their 〈…〉 are turned out of doors, or thruſt into a corner, and the 〈◊〉 of their bodies do take up the day. How many Martha's, •• one Mary, ſhall we find among both Rich and Poor

Yea that is not the worſt, but they that are ſo blind, and wicked as to chooſe the worſer part themſelves, would have all about them do ſo too; And as Martha grudged at Mary's practice, and conplaineth to Chriſt againſt her, ſo theſe repine at the choice of the Godly, and think them but melancholy crack-br ind people that make more ado for their ſalvation then they need: And th •• are not content to keep ſuch ungodly thoughts in their brea •… to their Own damnation, but they muſt be the Devils mouth to ſpit reproach in the face of Holineſs, and conſequently in the face of Chriſt, as if they bid defiance to the Lord, and would make it their employment to jeere and ſcorn mens ſouls from Heaven. If one in a family do with Mary chooſe the better part (though without any neglect of their calling in the world,) the reſt make a wonder of them, and ſome deride them: and ſome hate and vilifie and threaten them, and few will imitate them: and who more forward to diſtaſte and deſpiſe them then the Maſters of the Families that are bound to teach and lead them in that way! ſo that a poor ſoul (even in a Land and Age that countenanceth Holineſs more then almoſt any other in the world) can ſcarcely ſit at the feet of Chriſt, and Learn his word, and ſeek his Kingdom and Righteouſneſs firſt, but they are gazed at, and cenſured and derided, as if they did ſome very fooliſh, needleſs, yea or wicked thing! As if it were the only folly for a man to follow Jeſus Chriſt, and obey his God, and ſave his ſoul, and do that work with greateſt diligence, for which he is a man, for which he hath his Life, and Time, and Mercies, and which if he neglect, he is loſt for ever! The Lord have Mercy upon the poor deluded world! whence comes this general dampe and dottage upon the underſtandings and the hearts of men! of Great men, of Learned men, of men that are accounted wiſe in the world!

It is Good and Evil that conſtituteth all that wonderful difference that is between the Reaſonable creatures, both here and hereafter: The Good of Holineſs, and the evil of ſin do make the difference, between the Godly and the wicked: the Good of Everlaſting Happineſs, and the Evil of Everlaſting Miſery, doth make the difference between the Glorified and the Damned. Goodneſs in General is ſo naturally the object of mans will, that Evil as Evil cannot be deſired, and Good as Good cannot be hated. What then is the matter that few attain the greateſt good, and few will ſcape the greateſt miſery? It is becauſe they would not Chooſe that Good, and refuſe the way and cauſe of Miſery. But how cometh it to paſs that men will make no wiſer a choice? Is the caſe ſo doubtful that they cannot be reſolved in it? every man would have that which he thinks is Beſt for him. Why do men follow after wealth, or pleaſure, or credit in the world, but becauſe they take it to be Beſt for them? Why do they ſet ſo light by Holineſs, and Chriſt and Heaven, b •… cauſe they apprehend them not to be Beſt for them? W •… men refuſe, and obſtinately againſt all perſwaſions refuſe a Holy life, if they took it practically to be Beſt for them? what! will they contrive their own deſtruction? do they long to do themſelves a Miſchief, and the greateſt Miſchief in the world? No, thats not the caſe; But the matter is this: Their ſenſes draw them another way; Their eye, their ear, their taſte, their feeling, every ſenſe hath a Pleaſure of its Own, and this ſenſe or fleſh is violent and unreaſonable, and would fain be ſatisfied: and Reaſon that was given us to Rule it, is bribed and blinded and perverted by it, and ſo is ready as a ſervant to obey it, and to take its part; and the fleſhly mind diſcerneth not the things of God, for they are ſpiritually diſcerned: the Will alſo and the Affections are by the byas of a fleſhly inclination corrupted, and habitually lean to the fleſhly part: And that which men Love, they will eaſily think well of, and are glad of any thing like Reaſon to defend it; and that which is againſt the Inclination of the Will, will hardly be thought well of, and any thing like Reaſon will ſerve againſt it. This depravation of the mind and will of man, enſlaved and ruled by the Fleſh or ſenſuality, is the very cauſe that moſt men will not chooſe the Better part, and ſo the cauſe of their perpetual miſery. And till the Holy Ghoſt ſend in a heavenly light of Wiſdom into the mind to ſhew them the true difference between the Good and the Evil, and a new Inclination into the Will, that ſhall turn their hearts from the Evil to the Good, they will ſtill go on, and the matters of God will ſeem fooliſhneſs to them; and they will take thoſe men for the veryeſt fools that follow the Wiſdom of the Lord, and provide moſt carefully for eternal life; and they will take thoſe for the wiſeſt men, that are moſt contrary to the God of Wiſdom, and that dare leap moſt fearleſly into Hell; Or if this be not their Opinion, but conviction force them to a wiſer kind of language, yet will it be their Practical eſtimation and their Hearts, as their Choice and Lives will eaſily declare. For that which is born of the fleſh is fleſh, and that which is born of the ſpirit is ſpirit, Joh. 3. 6. The fleſhly man will have a fleſhly mind and will, and openly or ſecretly will Live after the fleſh, and ſuch are the heirs of death, Rom. 8. 5, 7, 13. Fleſhly generation cannot make a ſpiritual mind or heart in any, but it muſt be by ſpiritual Regeneration: and therefore except a man be born again of the ſpirit as well as of water, he cannot enter into the Kingdom of Heaven, Joh. 3. 3, 5.

This inward difference of Inclinations is the true cauſe of the difference of the judgements and the courſes of men, about the matters of God and their ſalvation.

This is it that makes ſo many to think none wiſe but thoſe that are more dangerouſly mad then men in Bedlam; and that makes ſo many others ſtand in doubt as men unreſolved what to chooſe, and what courſe to follow: As if it were really a difficult point for a man to be reſolved in, Whether it be beſt and wiſeſt to follow the teachings of God, or of the fleſh: and to ſeek firſt the Kingdom and Righteouſneſs of God, or to make a pudder for nothing in the world; and to claw this itching fleſh a while, though they muſt ſmart for it for ever, or to maſter the fleſh and live to God!

In a word, the world are half unreſolved, [whether it be better to be Holy with Gods promiſe of Eternal Glory, or to take the Pleaſures of ſin for a ſeaſon, and neglect this Holineſs, though this courſe be threatned by the Living God with Everlaſting torments?] This is the true ſtate of the Queſtion, which I ſay one part of the world doth ſeem to be unreſolved in, and another part are reſolved on the worſer ſide, againſt their ſouls and a Holy life; and only thoſe that the illuminating ſanctifying ſpirit hath reſolved, do chooſe the needful better part.

The reaſon of this diſtracted judgement of the moſt, is within themſelves. It is not becauſe that there is any ſuch difficulty in the caſe, as ſhould put a wiſe man to a ſtand; Nor it is not becauſe they have not ſufficient evidence in the word, or that God denyed them Teachers, Books, or any Neceſſary Means for their information. The Light is among them; but they Love it not becauſe their hearts and deeds are evil, and their darkneſs doth not comprehend it; and this is their deluſion, and their condemnation, Joh. 1. 6, 7, 8. & 3. 19.

When I am preaching to a congregation of many hundred or thouſand ſouls, if the ſalvation of all that people did lie upon any other queſtion no harder then this that we have in hand, ſo it were ſuch as fleſhly intereſt, and corrupted minds and wills had no quarrel againſt, how eaſily, how ſurely ſhould I ſave the ſouls of all that heard me! Reader, let me have thy judgement. If the Queſtion were, Whether Light or Darkneſs be the Better Whether a dead corps be better then a Living man? Whether a cottage for a day, or a Rich habitation for term of life be better? Whether as much drink as will make thee drunk, or a nights lodging with a wh re, be better then Lands and Lordſhips for thy life time, or for a thouſand years? Whether one ſweet cup with ſhame and beggery all thy life after, or one bitter draught with perpetual proſperity, ſhould be rather choſen? Whether a ſick man were better take an unpleaſing medicine that would cure him, or a pleaſant poyſon that would kill him? Whether he were better pay a little to the Phyſicion, or dye to ſave his money? Whether that Prince be wiſe that will ſell his Kingdom for a cup of wine, or for childrens rackets? Or whether that child e vertuous that cannot abide his Fathers ſight or houſe or commands, but loveth better to do that which he knows diſpleaſeth him, or to tumble in the dirt with ſwine? I ſay, if any of theſe were the Queſtion to be Reſolved, and the ſalvation of all that heard me lay upon the true Reſolution, I leave it to your own judgements, Whether I were not like to ſave the ſouls of all that heard me? And yet in a caſe as clear in it ſelf, and much more clear, how few do we prevail with? Is not the Queſtion [Whether God or the Creature, Holineſs or Sin, Earth or Heaven, Short or Everlaſting pleaſures ſhould be preferred?] as plain to a wiſe man as any of thoſe that I mentioned before? Is it not as plain a caſe to a man of judgement, [Whether Holineſs, with Everlaſting joys, be better then fleſhly pleaſures with damnation?] as whether a Kingdom be better then a Jayle, or Gold then dirt, or health then ſickneſs? Yet do your ſalvations lie upon this Queſtion, this eaſie Queſtion. I muſt again repeat it; All your ſalvations lie upon the practical reſolution of this eaſie Queſtion. Be but Reſolved once that God is Beſt for you, and Heaven is Beſt for you, and accordingly make your Reſolute Choice, and faithfully Proſecute it, and God will be Yours, Heaven will be yours as ſure as the Promiſe of God is true. But if you will not Chooſe God and Glory as your Beſt, but will Chooſe the world and ſimple pleaſures as Better for you, you ſhall have no better then you choſe, and ſhall ſuffer a double condemnation, for neglecting and refuſing ſo great ſalvation.

You hear now by mens talk, and you ſee by their lives that the world is divided upon this Queſtion, What it is that is Beſt for a man, and which is his Beſt and Wiſeſt courſe? One part (and the greater) think in their hearts that preſent proſperity is beſt, becauſe they think that the promiſed happineſs of the life to come is a thing uncertain; or i there be ſuch a thing, they may have it after the pleaſures of ſin; Theſe are the Infidels.

Another part have a ſuperficial dead Opinion that Heaven and Holineſs are Beſt: but the Love of the fleſh and the world lyeth deeper at their hearts, and beareth the greater ſway in their lives: and theſe are the Hypocrites; that is, Chriſtians in Opinion and Profeſſion, and ſo much of their Practice as will ſtand with their fleſhly intereſt, but Infidels in their Practical eſtimation, and at the Heart, and in the reſerves and ſecret bent of their lives.

Another part, being illuminated and ſanctified from above, Believe the Certainty and Excellency of Glory, and ſee the vanity and vexation of this life, and taſte the ſweetneſs of the Love of God, and perceive the Neceſſity and ſweetneſs of that Holineſs, which others ſo abhor, and hereupon give up themſelves to God, and ſet themſelves to ſeek for the Immortal treaſure, and make it the principal care of their hearts and buſineſs of their lives to eſcape damnation, and live with Chriſt in endleſs Glory.

All the world conſiſteth of theſe three ſorts of men, Infidels, Hypocrites, and true Believers. Now the Queſtion is, Which of theſe three are in the right? Both the other do condemn the Hypocrite that halteth between two opinions; and One thinks that Baal is God, that the World is Beſt, and therefore he gives up himſelf to it: and the other thinks, that The Lord is God, and Heaven is beſt, and therefore he gives up himſelf to it. And if it would do any thing with thoſe that doubt, towards the turning of the ſcales, to tell you which ſide Chriſt is on, its told you here in my Text, as plain as the tongue of man can ſpeak [One thing is Needful: Mary hath choſen that Good part, which ſhall not be taken away from her.

THe Doctrine which I am now to handle to you from the plain words of the Text, is this.

Doct. That thoſe that prefer the Learning of the word of Chriſt, to guide them by Holineſs to Everlaſting Happineſs, before all the lower matters of this world, are they that chooſe the Better part, even that which ſhall never be taken from them.

If now the word of Chriſt alone would ſerve your turn, I had done my work: I needed not to go any further: You would be now reſolved, that Heaven and Holineſs is beſt, and would ſet your hearts and lives to ſeek it; and ſo it would be your own for ever. But this Text hath long ſtood in the Goſpel, and men have heard and read it often, and yet the moſt are not perſwaded; and therefore I muſt try to open it a little farther to you, and plead it with you, and work the Reaſon of it upon your minds.

Reader, our buſineſs is but to enquire, What it is that is Beſt for Man to ſet his heart on and ſeek after in his Life, and Enjoy for ever? I ſay, it is the Everlaſting Enjoyment of God in Heaven: For Chriſt ſaith ſo. If thou think otherwiſe, let us debate the caſe. If thou believe as I do, Live as thou profeſſeſt to believe. If men did but deeply and ſoundly know what it is that is beſt for them, it would ſet right their hearts and lives, and make them happy. But not knowing this, is it that keepeth them from God and Holineſs, and everlaſtingly undoes them.

Though I have often opened this heretofore on other occaſions, yet my preſent ſubject now requireth, 1. That I tell you, What that is that here is called [The Good part.] 2. What it is that is ſet againſt it, and by fleſhly minds, preferred before it? And having briefly opened theſe two things, I ſhall come to the Compariſon, and ſhew you which is the better part.

1. That which Chriſt calls here [that good part] is 1. Principally, the end of man, or our everlaſting Happineſs with God in Heaven. 2. Subordinately, the Means by which it is attained. 3. That Happineſs which is the end, comprehendeth in it theſe particulars, which if you diſtinctly apprehend, you will much the better underſtand the nature and excellency of it.

1. The true Believer hath the ſmall beginnings, and earneſts, and foretaſtes of the Everlaſting Bleſſedneſs in this Life, in his approaches to God, and living upon him by Faith and Love, and •• his believing apprehenſions of the Favour of God, the Grace •• Chriſt, and the Happineſs which in Heaven he ſhall enjoy for ever.

2. At death, the ſouls of true Believers do go to Chriſt, and enter upon a ſtate of Happineſs.

3. At the laſt day, the body ſhall be raiſed and united to the ſoul, and the Lord Jeſus Chriſt will come in glory to judge the world, where he will openly abſolve and juſtifie the Righteous, when he condemneth the ungodly, and will be glorified in his Saints, and admired in all them that do believe, and the Saints ſhall alſo judge the world, and be themſelves adjudged to everlaſting Glory.

4. Their everlaſting habitation ſhall be in the Heavens, even near unto God, and in the preſence of his Glory.

5. Their company will be only Bleſſed Spirits, even the holy Angels and glorified Saints, with whom we ſhall be One Body, and conſtitute the New Jeruſalem, and be perfectly one in God for ever.

6. Their Bodies ſhall be perfected and made immortal, spiritual, incorruptible and glorious bodies, ſhining as the Stars in the Celeſtial Firmament: No more ſubject to hunger, and thirſt, or cold, or wearineſs, or ſhame, or pain, nor any of the frailties that now adhere unto them, but be made like the glorified body of Chriſt.

7. The Souls of the Saints united to theſe Bodies ſhall alſo be Perfected, having far larger capacity to know God and enjoy him then now we have; being freed from all ignorance, errour, unbelief, pride, hard-heartedneſs, and whatſoever ſin doth now accompany us; and perfected in every part of the Image of God upon us.

8. The eyes of the Glorified Body ſhall in Heaven have a Glory to behold that is ſuitable to their Bodily capacity: Heaven being not a place where the Eſſence of God is confined, but where a prepared glory will be manifeſted to make Happy the Angels and Saints with Chriſt. And whatever other ſenſes the Glorified Bodies ſhall then have (whether formally or eminently, we cannot now conceive what they will be) they will all be ſatisfied with ſuitable Delights from God.

9. The Bleſſed perſon of our Redeemer in our Nature Glorified, will there be the Everlaſting object of our delightful i •• uition and fruition: An object ſuitable to the eye of the Glorified Body it ſelf. We ſhall for ever live in the ſight of his face, and in the ſenſe of his unſpeakable Love.

10. The Glorified Soul (whether mediately or immediately) ſhall behold the Infinite moſt Bleſſed God, and by knowing him, be perfected in knowledge: As we ſhall ſee the perſon of Jeſus Chriſt, and the glory of God with open face, and not as in a glaſs as now we do, ſo we ſhall know ſo much of the Eſſence of the Deity as we are capable of, to our felicity.

11. With the Knowledge of God and the Beatifical Viſion will be joyned a perfect Love unto him, and cloſure with his bleſſed will: So that to Love him, will be the everlaſting employment of the ſoul.

12. This Love will be drawn forth into everlaſting praiſe; and it will be our work before the Throne of his Glory, to magnifie the Lord for ever.

13. In all this Love, and Praiſe, and Glory, and in the full fruition of the Eternal God, we ſhall Rejoyce with full and perfect Joy, and we ſhall have full content, delight and reſt.

14. In all this Bleſſedneſs and Glory of the Saints, the Glory of God himſelf will ſhine, and Angels ſhall admire it, and the condemned ſpirits with anguiſh ſhall diſcern it, that God may be Glorified in our Glory.

15. In all this Happineſs of Believers, and his own Glory, the Lord will be well pleaſed, and that Bleſſed Will which is the Beginning and the End of all, will be accompliſhed, and will have an Eternal complacency, as the Saints ſhall have an endleſs complacency in God.

This is the Glory promiſed to the Saints; This is that Good part which they chooſe. I cite not the Texts of Scripture that prove all this, becauſe the things are all ſo plainly and frequently expreſſed in the premiſes. And I ſhall have occaſion to do ſomewhat of this anon. And ſo (in brief) I have told you what the Good part is.

2. We are next to enquire, What it is that is put by worldly carnal men, into the other end of the ſcales, and is ſet up in compariſon with all this Everlaſting Glory? Yea what it is that is preferred by ungodly men before it? What is it that fin and the world will do for men? What do they find that loſe the Lord? What do they get that miſs of Heaven? What do they chooſe, t ••• refuſe the Needful, Better part?

And here I am even amazed at that which I muſt give you an account of; O wonderful aſtoniſhing thing, that ever ſuch baſe unworthy trifles ſhould by Reaſonable men be put into any compariſon with God! Wonderful, that ſo much madneſs and wickedneſs can enter into the mind and heart of man, as to let go all this Glory for a toy? And yet more wonderful, that this ſhould be the caſe of the greateſt part of men on earth! And yet more wonderful, that ſo m •• y make ſo mad a choice, even when the caſe is opened to them, and plainly opened, and frequently opened; and when they are earneſtly entreated to be wiſer, and importuned to make a better choice!

In a word, All that is ſet againſt the Lord, and All that is preferred before this Everlaſting Life, and All the Portion of ungodly men, is no more then this; The Pleaſure of ſin for a ſeaſon: The ſatisfying of the fleſh: A little eaſe, and pelf, and fair words from men as miſerable as themſelves; and all this but for a little, a very little time, when Temperance is as ſweet at leaſt; a little that is exceſſive or forbidden, in wealth, or meat, or drink, or cloathes, or luſt, or other fleſhly pleaſures, is the Joy, and the Heaven, and the God of the ungodly. The fleſhly pleaſures which are common to the beaſts, and a little vain-glory among men, and this for a ſhort uncertain time, (and then to pa •• to everlaſting puniſhment) this is the choſen portion of the wicked. This is All for which they refuſe the Lord, and for which ••• y refuſe a Holy life: This is All 〈◊〉 which they part with 〈◊〉 and part with their Everlaſting Peace! This is All that they have for Heaven and their ſalvation! and All for which they ſe •• their ſouls! To the everlaſting ſhame of ſin and ſinners, it ſhall be known that this was All! To the abaſing of our own ſoul that ſometime were guilty of this madneſs, I ſhall tell you again that this is All! To the humbling of the beſt, to the con ounding of the wicked, and the amazement of us all, I muſt say •••• this is All! This dirt, this dream, this cheat i 〈…〉 wicked have for God and Glory! This Nothing •• 〈…〉 obſtinately preferr and chooſe, before him that 〈…〉 O wonderful madneſs, ſtupidity, and deceit ſo 〈…〉 wilful! and ſo uncureable! till tender 〈…〉 cure it, in them that ſhall be ſaved.

Well, the ballance is now ſet before yo •… in the One end and in the other: You ſee the 〈…〉 chooſe, and the part that is choſen by the reſt of the world; And are you not yet reſolved which is Beſt? and which to chooſe?

TWo ſorts I look to meet with here, to whom I ſhall apply my ſelf diſtinctly, before I come to the comparative work. Firſt ſome will tell me that all theſe are needleſs words; and that there is no man ſo ſenſeleſs as to think that Temporal things are better then Eternal, or the world then God, or ſin then Holineſs.

Anſw. O that this were true! how happy then were all the world? I grant that many are ſuperficially convinced, that are not converted; and that many have a ſlight opinion that Heaven and Holineſs is beſt, that yet have no Love to it, and will not ſeek it above All. But their practical judgement doth not go along with their Opinions. Thy reliſh the world as ſweeteſt unto them. In the prevailing deepeſt thoughts of their hearts, they ſet moſt by the pleaſures of this world; Why elſe is their Heart moſt towards them? Why elſe do they chooſe them, and refuſe to Live a Holy life? Why have they no delight in God? and why have we ſo much ado with them, to bring them to a heavenly mind and life, and all in vain? What! will not men be perſwaded to chooſe that which they know is beſt for them?

Object. Temptations are ſtrong, and men are weak, and ſo men go againſt their knowledge.

Anſw. 1. What do Temptations prevail with you to do? Is it not to think well of ſinful pleaſures, and to think more hardly of the wayes of God? Is it not to like a worldly fleſhly life better then a Holy life? If not, how can you follow thoſe temptations? And if it be ſo, then they draw you for that time to think that fleſhly pleaſures are the better part.

2. But if indeed it be as you ſay, you are the moſt unexcuſeable miſcreants in the world. What! do you know that God is beſt for you, and yet will you fly from him? Do you know that heaven is the only happineſs, and yet will you ſeek this world before it? Do you know what is Beſt for you, and will not h ••• it? and what is worſt, and yet will keep it? Will you go to 〈…〉 and know whither you are going? And will you run from •… ven and damn your ſelves, and know that you do ſo? Yea; 〈◊〉 that while we day by day entreate you to the contrary? If this be the caſe of any one of you, the God of Juſtice ſhall teach you to know what you are doing, by his everlaſting vengeance: Heaven and earth ſhall be witneſs againſt you; your own Conſciences, and ſuch Confeſſions of your own ſhall bear witneſs againſt you, that you juſtly periſh, and are damned, becauſe you would be damned, and are ſhut out of Heaven, becauſe you would not be perſwaded to come thither.

Object. But we hope we may have Both, Pleaſure here and Heaven hereafter: and that we may be ſaved by the mercy of God and the blood of Chriſt, without the ſanctification of the spirit, and though we do not live a Holy life.

Anſw. And who gave you theſe hopes? Is it God on whom you pretend to truſt? or the Devil that doth deceive you? Certainly not God; For he hath told you over and over, that he will ſave none but the ſanctified, Acts 26. 18. and that except a man be born again, even of the Spirit as well as of water, he cannot enter into the Kingdom of God, John 3. 3, 5. and that without holineſs none ſhall ſee the Lord, Heb. 12. 14. And is it God that perſwadeth you that his Word is falſe? Doubtleſs it is the Devil. When God had told Adam and Eve, [That in the day that they did eat the forbidden fruit, they ſhould die the death] was it not the Serpent that gave them hopes of living, and told them that they ſhould not die? If you be at that paſs that you will take on you to truſt in God, and yet will not believe him, but your truſt is but truſting that God is a lyar, you are as ſottiſh in your preſumption, as Heathens are in their Infidelity: For who is worſe? he that believeth that there is no God (as Atheiſts do) or he that believeth that God is a Lyar, which is to be no God and worſe?

If therefore you do believe indeed that Heaven is Beſt, you muſt needs believe that Holineſs is Neceſſary; yea and Beſt too, when Heaven conſiſteth ſo much in perfected holineſs. And therefore you muſt chooſe and ſeek with greateſt diligence, that Happineſs which you confeſs is Beſt, or never hope that it will be yours. O did you at the heart believe it to be Beſt, and that for you, you would love it, and ſeek it, and be a holy people without delay. You cannot ſo turn away from that which you heartily judge to to be Beſt for you indeed.

But the moſt that I have to deal with, are they that cannot be perſwaded at the heart, but that feaſting, and drinking, and luſt, and wealth, and worldly honour are Better for them then a Holy life, with ſuch promiſes of Heaven as God hath left us. For all or moſt ungodly men have this perſwaſion next their hearts, whether they obſerve it, and know of it, or not.

Now with ſuch deluded unbelieving ſouls, I am next to plead this weighty cauſe. If thou that Readeſt this be one of them, that takeſt a worldly felicity, with Gods threatnings, to be Better and rather to be choſen, then Holineſs with his Promiſe of future happineſs, I will now debate the caſe with thee, and undertake by the light of Chriſt, to open the horrible folly of thy miſtake And if I do not give thee ſuch ſound and weighty undenyable evidence, that no man of Reaſon ſhould reſiſt, to prove the choice of Holy perſons to be the wiſeſt, and their part the beſt, I will give thee leave to call me a Lyar, and a deceiver for ever.

CHAP. II. What in Reaſon he muſt do that would be certainly reſolved which is the beſt part and way. And who ſhall be Judge.

BUt before we come to the debate, I have two Queſtions to p •• to thee, that in Reaſon muſt be firſt reſolved.

The firſt is, Whether thou art willing to know the Truth, and reſolved to chooſe the beſt part when thou knoweſt it? It is in vain for me or any man to Reaſon with thee, if thou wouldſt not k ••• ; and to ſhew thee the Truth, if thou hate it, and wilt not acknowledge it when thou ſeeſt it; and to bring thee in the cleareſt light, if thou be before hand reſolved to ſhut thy eyes. And if thou wilt not chooſe that which thy conſcience ſhall be convinced thou ſhouldſt chooſe, as being abſolutely beſt, to what purpoſe then ſhould it be revealed to thee? Wouldſt thou be a happy man or no Wouldſt thou have Joy or Sorrow? Good or Evil? ſtop here, and before thou goeſt any further, make me this Promiſ •… before the Lord, [That thou wilt not wilfully reſiſt the ligh •… that thou wilt chooſe, and preſently, and reſolvedly chooſe that 〈…〉 that thy conſcience ſhall tell thee upon certain evidence is the 〈…〉 Promiſe but this, which no man of Reaſon 〈…〉 and then we may make ſomething of our debate.

My ſecond Queſtion is, [Who it is that ſhall be Judge between us in this debate? or whoſe witneſs it is that you will take for currant?]

I am willing to ſtand to the Judgement of any that underſtand the caſe, and are impartial. I hope you will conſent that we ſhall take the moſt competent witneſſes and Judge. And if ſo, 1. You know that the Devil is no competent Judge. It is he that perſwadeth you that preſent delights are the better part, and rather to be choſen then a Holy life. But he is Gods enemy, and therefore no wonder if he ſpeak againſt him: He is your deadly enemy; and therefore no wonder if he would deceive you: He is caſt out of heaven himſelf, and would not have you poſſeſs the room that he hath loſt: He is a wicked lying ſpirit: and therefore is not to be believed. He is a murderer from the beginning, and therefore will not ſpeak for your ſalvation, Joh. 8. 44. If the Devil be to be believed, then none are wiſer then the ungodly ſenſual worldly men; and none are in a worſe condition then thoſe that are deſpiſed by the world for Holineſs, and that ſuffer all things for a Life unſeen. But the enmity that is planted in your very natures againſt the Devil, I hope, will help you to confeſs, that he muſt not be the Judge.

2. And truly Ignorant ungodly men are unmeet Judges. And it is they that bawle againſt Religion, and ſpeak againſt they know not what. 1. They are Blind by nature, and more blind by cuſtomary ſin: And muſt a Blind man be your Judge or witneſs, in a caſe of everlaſting moment? 2. They are unexperienced in the ways of God. How can they judge of a ſtate that they were never in, and of a way that they never went? They never tryed the work of the new birth, nor never tryed the holy exerciſe of faith, or Love or any Grace; and therefore you may as well take the Judgement of a ſimple man concerning another countrey that was never there, or concerning Navigation, that never was at ſea, or concerning Learning that never read a book, or concerning Muſick that never toucht an Inſtrument, as the Judgement of an unſanctified man concerning Holineſ and Communion with God: unleſs it be thoſe that have a common convincing light, that cauſeth them to approve of that which they neglect themſelves.

3. And certainly your own ſ •… y and fleſhly mi d are unfit Judges of the caſe: For they alſo are Blind and unexperienced: They are not ſuited unto ſpiritual things. To which I may add, 3. That they and all ungodly men are Partial in the caſe, and 〈…〉 unfit to be witneſſes, or Judges? All the Scripture ſpeaks againſt the Devil, and the wicked, and the luſts of the fleſh: and therefore they are a party, even the party that is to be ejected. 4. Yea they are enemies, and therefore their teſtimony or judgement is not to be regarded. And what elſe will ſpeak a word againſt a Holy life, but the Devil, the fleſh and wicked men? Not any And therefore let it be concluded that theſe are incompetent Judges in the caſe.

But who then ſhall be Judge? Let God be Judge, let Chriſt be Judge; Who can, who dare refuſe this Judge? Refuſe him not: for none but he is fit and competent: Refuſe him not; for he will be Judge whether you will or no; and therefore your refuſal will be vain. 1. He is moſt wiſe, and knoweth all things: and therefore cannot be deceived. 2. He is Infinitely Good, and therefore cannot do any wrong: He is impartial and reſpecteth not the perſons of the greateſt; He is moſt juſt, and therefore cannot paſs an unjuſt ſentence. 3. He only is the Judge that hath full authority to make a final deciſion of the caſe. 4. And in a word, he is ſo abſolutely perfect, that he is lyable to no juſt exceptions, nor can men or Devils have any thing to ſay againſt his judgement. Are you agreed then that God ſhall be your Judge? Will you take that for the better part, which he calls better? If ſo, the controverſie is at an end. The living God hath given us his judgement long ago. If you ask me, Where; Ile tell you anon, when I have examined ſome of the witneſſes of the caſe.

And though I am reſolved to own no proper final Judge but God, yet under him there are many witneſſes that are worth the hearing. Indeed I am content to refer the cauſe to any one that doth but know what he ſaith, and is not unfaithful, (reſerving to God the final judgement.)

And 1. Go to the wiſeſt men on earth, and let them be witneſſes What think you of all the Prophets and Apoſtles, and of all the antient Fathers of the Church? Were not theſe men wiſer then you, or then the ſottiſh ſcorners that revile the way which they never went, and ſpeak evil of that which they underſtand not? I Prophets and Apoſtles were not for Holineſs 〈…〉 a fleſhly worldly life, then I will be of your mind. But if they all as with one heart and mouth do cry down ſin, and cry up Holineſs, why ſhould you then refuſe their Teſtimony? Are you wiſer then all theſe?

2. What think you of all the godly able Miniſters of Chriſt that are now alive, or ever were? Are they not wiſer then you, and a few drunkards that have ſcarce wit enough to do the Devils ſervice without ſuch ſottiſhneſs as ſhames his cauſe? Have none of Chriſts Miniſters, that ſpend their days in ſtudying and ſearching after knowledge, more wit even in the matters of God, then a carnal Gentleman, or ignorant malicious wretch, that never uſed the means for Knowledge as theſe have done? In any other matter you will allow men that have made it the ſtudy of their lives to know more then you. If you want counſel for your ſtates, you'l go to one that hath ſtudied the Law. If you are ſick, you will ſooner ſeek advice of one that hath made it the buſineſs of his life to underſtand diſeaſes and remedies, then to one that never ſtudied it. You'l ſooner take the judgement of every tradeſeman in his trade, then your own or anothers that never learned it. Allow but thoſe men to be competent witneſſes that have bent their thoughts and prayers and cares this way, and the controverſie is reſolved. For what is it that all our Sermons plead for but Holineſs in order to Everlaſting Happineſs? What is it that ſo many thouſand Books are written for, but for Holineſs? Open the Books of the wiſeſt men, and ſee which ſide it is that they are on? Go to the wiſeſt ableſt Miniſters, and aske them which is the better part?

3. If Wiſdom ſuffice not, let the beſt and honeſteſt men be witneſſes. Who better then Chriſt, then his Apoſtles, then all the holy Martyrs and Confeſſors of the Church, and all the Doctors and faithful Miniſters of Chriſt? which ſide think you were they on that laid down their lives for the cauſe of Chriſt? ſure they that would rather burn at a ſtake, or ſuffer all the ſcorns and torments of the world, then forſake a Holy heavenly life, did take it to be better then all the pleaſures or profits of the world. Sure all the holy Doctors and Paſtors of the Church that lived ſo Holy lives themſelves, and ſpent their days in Praying, and watching, and meditating, and preparing for the life to come, contemning all the vanities of the world, did think that this was the Better part, which they followed after with ſo much diligence and patience as they did.

Hear me a few words, you proud and ſelf-conceited ſinners, that will plead for your ungodly ways, and plead againſt a holy life, and quarrel with the moſt faithful adminiſtrations of you Paſtors: It is a matter of Everlaſting moment that you and we do differ about: and which of us is liker to be in the right? I confeſs I am a weak and ignorant man; but is the ſottiſh ungodly quarreller any wiſer then I am? How cameſt thou man to thy knowledge, that thou thinkeſt thy ſelf wiſer then me, and all the Paſtors of the Church? My Knowledge that is but little, hath coſt me almoſt forty years hard ſtudy? Haſt thou read and meditated and ſtudied more? Hadſt thou better helps and means of Knowledge? God uſually giveth his gifts in the painful uſe of means. If I ſhould think my ſelf wiſer in thy trade, and able to control thee, thou wouldſt judge me a ſelf-conceited fool. What haſt thou done for thy knowledge that I have not done? Haſt thou prayed for it day and night? So have I. Haſt thou had any private way of Learning that no man knoweth? Truly I have marvelled at the aces of many ignorant careleſs men, that they do not bluſh when we have thus expoſtulated with them, when they quarrel with their Teachers, and ſet againſt them with as brazen a face as if they were all Doctors, or had ſtudied forty years, and we were as they are: Yea as if they were wiſer th n all the Apoſtles, Doctors and Paſtors of the Church. Were it not a wonder indeed if God ſhould give more knowledge about the matters of ſalvation to a ſenſual voluptuous Gentleman, or to an idle droan, or a fellow that ſcarce ever read over the Bible, and to ſuch as live a worldly fleſhly and ungodly life, then to all his Miniſters and Servants that love his Laws, and meditate in them day and night, and live in Prayer, and other holy exerciſes, and make it their daily care and buſineſs, to conform their hearts and lives to the holy Doctrine which they ſtudy? Surely God will ſooner reveal his mind to a diligent ſearcher, that feareth and loveth him, then to a luſtful Epicur , or a drunken, ſwearing, worldly ſot. He that every day abuſeth the Holy Ghoſt that ſhould be his Teacher, is not ſo likely to come to Knowledge, as he that humbly learneth and obeyeth him. It is ſtrange evidence that moſt wicked men do give us to prove themſelves wiſer then their Teachers: when they can ſcarce give 〈◊〉 wiſe account of the Principles of Religion contained in a Catechiſ •• , they will prove themſelves wiſe by deſpiſing wiſdom, and railing at the Wiſe. They prove themſelves Learned by reproaching the learned: They prove themſelves godly enough to be ſaved, by hating and ſcorning them that are Godly; and prove themſelves the ſervants of Chriſt by ſpeaking againſt his ſervice; They prove themſelves wiſe enough to Teach or quarrel with their Teachers, by refuſing to Learn, and to be any wiſer, and by babling out their ſinfull folly. And when they have done, they prove that their hearts for all this are as good as the preciſeſt, by prating againſt that Holineſs which is the only health and goodneſs of the heart, and by ſhewing us to our grief that they neither know what Goodneſs is, nor what is in their hearts. They prove to us that they have Hopes for all this, of being ſaved and ſeeing the face of God, by hating them that are Pure in heart, that have the promiſe of ſeeing his face, Mat. 5. 8. and by reviling or forſaking the way of ſalvation, and by ſhewing us on their ſouls the open Marks of the wrath of God, and of a ſtate of condemnation. This is the Devils Logick. And this is the wiſdom of the wicked. They may next go further and prove that they are chaſte by reviling chaſtity; and prove that they are ſober by ſpeaking againſt ſobriety, and by wallowing in their vomit: or prove that they know all arts and trades, and ſciences by reviling them: And as they now prove that they are the freemen of Chriſt, by ſhewing us the Devils fetters upon them, ſo if they hold out, they will ſhortly have nothing to prove themſelves in Heaven, but by ſhewing us the flames of Hell which they endure.

If therefore all the Holieſt and wiſeſt men on earth may be admitted to be witneſſes, then Holineſs muſt be your Beſt, and all things elſe be nothing worth in compariſon of it.

5. Moreover, if yet you would have more witneſs, ſhall thoſe be heard that have tryed both ſtates; the ſtate of Sin, and the ſtate of Holineſs? and that have gone both wayes; and therefore are able to ſpeak to us by experience?

If you were to take advice about any worldly buſineſs, you would chooſe a man of Experience for your Counſellor, an experienced Phyſicion for your bodies: and an experienced Tradeſman for your work. You will ſooner believe a Traveller that ath ſeen the places that he ſpeake of, (if he be honeſt) then another; godly men have tryed both wayes. Alas they have known, and too much known the way of ſin; and they have tryed the Holy way that you diſlike. I think therefore that they are competent Witneſſes: And if their witneſs be worth any thing the cauſe muſt go againſt the ungodly. For their Lives tell you their Judgement. Their hatred to ſin, their diligent ſeeking after God, their conſtant endeavours in a Holy courſe, their ſuffering any thing rather then forſake this Holy way, when once they have ſincerely choſen it; all theſe do fully acquaint you with their judgement. Do you think it is for Nothing that the holy ſervants of the Lord, do ſtiek ſo cloſe to him, and labour ſo conſtantly in his work? ſurely if they had not found that this way is beyond compariſon the beſt, you might draw them from it, into a ſtate of ungodlineſs again; at leaſt fire and ſword and torment might perſwade them to forſake it. Something he findeth in it that is good, that will let go his life and all the world for it.

What ſay you now! have you any juſt exceptions againſt the teſtimony of theſe Experienced men? The ungodly cannot be competent witneſſes; for they have tryed but one ſide: They have had experience of a prophane, a fleſhly, worldly life: but they never yet tryed a Holy life. And therefore how ſhould they be fit to tell you, what Good is in the way of God, which they never travelled in? Or what Gain is in the Heavenly Treaſure which they never traded for? Or what Beauty is in the face of Chriſt and Glory, which they never had an eye of faith to ſee? Or what ſweetneſs is in the Hidden Manna, which they never taſted? If you ſay that many that have tryed the way of Godlineſs, have turned from it, and are againſt it! I beſeech you weigh my anſwer.

1. It is not One of a hundred that doth ſo, no not in theſe apo ••• tizing times, when all ſeducers are let looſe. And is one mans judgement more regardable then a hundred, yea, many hundred?

2. Nay, it is no One at all! Thoſe that you ſay turn off, ar only ſuch as tryed an Opinionative Religiouſneſs, and ſome of the Outward duties of Chriſtianity, but they never tryed the power of a living rooted faith, nor the predominant Love of God in the ſoul, nor a Living Hope of the Heavenly Glory, nor the ſweetneſs of a Heavenly life; nor the mortification of the fleſhly inte •••• and true ſelf-denyal: Theſe are the vital parts of Chriſtian ••• which theſe few Apoſtates never tryed; though ſome of them have had ſome acquired counterfeits of them, and ſome good gifts of common grace, and think that none had more then they had.

Sinner, I beſeech thee for the Lords ſake, deal faithfully with thy poor ſoul, when all lies at the ſtake. Wilt thou take the judgement of a ſwaggering Gallant, or a ſcoffing, worldly or ungodly Sot, that none of them ever truly tried a ſtate of Holineſs: And wilt thou refuſe the judgement of God, and of all his ſervants that have tryed it? Go to any Godly man, and ask him which of theſe wayes he hath found by experience to be beſt? and hear what he will ſay to thee? He will be aſhamed to hear thee make a Queſtion of it. He will tell thee [Alas friend, I was once deceived by ſin, and deceived with the pleaſures of my fleſh, and the glittering glory and riches of this world, as you are now! I once was a ſtranger to the life of faith, and the Hopes of Heaven, and the Holineſs of the Saints. But it was by the meer deluſion of the Devil, and it was the fruit of the blindneſs, and deadneſs of my heart. I knew not what I did, nor where I ſtood, nor what I choſe, nor what I ſet light by! I never well conſidered of the matter, but careleſly followed the ſway of my fleſhly inclination and deſires! But now I ſeee I was the Devils ſlave, and my Pleaſures were my fetters, and my own corrupt affections were my bondage; and I now find that I did but delude my ſoul; I got nothing by all that the world did for me, but proviſion for my after-ſorrows: I had been now in Torments if I had but dyed in that condition. I would not be again in the caſe that I was in for all this world, or a thouſand ſuch worlds! That life that once I thought the beſt, hath coſt me dear, even the breaking of my heart: and a thouſand thouſand fold dearer would have coſt me, if the deareſt blood, and recovering Grace of my deareſt Lord had had not prevented it. O had I not been unſpeakably beholden to the Mercy of the Lord, even to that Mercy which I then made light of, I had been undone for ever; I had been laid under Everlaſting deſperation before this. Now I find that there is no life ſo ſweet as that which I then was ſo loth to chooſe! Now it is my only grief that I was holy no ſooner, and can be no more Holy then I am. O that I had more of that quickning, comforting, ſaving Grace! O that I were further from my former ſinful fleſhly ſtate? O that I could get nearer God, though I parted with all the proſperity of this world! I now find what I loſt by my continuing in ſin ſo long: but then I knew it not. O friend, as you love your ſoul, take warning by me, and make uſe of my experience, and give up your ſelf to God betimes!] This, or to this purpoſe, would the anſwer of an experienced perſon be, if you ſhould ask him, Which is the better way?

But if you ſay, that thus we would be our ſelves the Judges, and bring the matter into our own hands, I anſwer you, 1. It is true, we would be our ſelves your Helpers, and do the beſt we could for your ſalvation: And if you will neither help your ſelves, nor give us leave to help you, take what you get by it; we have done our part.

But, 2. I will not yet ſo part with you. I will further make you this reaſonable offer. I demand of thee, whoever thou art that Readeſt theſe words, Whether thou know of any man on earth that thou thinkeſt to be a wiſer man then thy ſelf? If not, thou art ſo like the Devil in Pride, that no wonder if thou be near him in malignity and miſery. If thou do know of any wiſer then thy ſelf, go with me, or with ſome faithful Miniſter to that man, and ask him, Whether a diligent holy life, be not much Better then any other life on earth? and if he do not ſay as I ſay here, and as Chriſt ſaith in my Text, that [the godly chooſe the better part] or elſe if I prove him not a very ſot before thy face, I will give thee leave to brand my underſtanding in thy eſteem, with the notes of in amy and contempt.

Yea more then ſo, I will allow thee to go to one that differeth from me in the way of his Religion: Ask an Anabaptiſt, if thou think him more impartial, whether A Holy and Heavenly heart and life be not the beſt? and try whether he will not ſay as I do. Ask thoſe that you call Epiſcopal, or Presbyterian, or Independents, or Separatiſts: Ask an Arminian, or one of the contrary mind: Yea ask a Papiſt, and ſee whether he will not ſay as I do? It is true, they are every one of them of minds ſomewhat different about ſome points in the order and manner of their ſeeking God. But all of them, that are but ſober men, will confeſs as with One mouth, that God ſhould be loved above all, and ſought and ſerved above all, and that all ſhould live a Holy, Diligent, Heavenly life.

2. But yet if all this will not ſatisfie you, I will come yet lower: Who is it that you would have to be Judge or Witneſs in th •… caſe? Is it thy malignant, or worldly, or drunken, and ungodly friend? I am contented that the caſe be referred even to him, and to as many of them as thou wilt, upon condition that he will but firſt Try the way that he is to judge of. Let him but make an unfeigned tryal of a life of Holy Faith, and Love, and Obedience, and Self-denyal, as long as I have done, and we will receive his Teſtimony: Nay more, let him thus try a life of Holineſs, (inwardly and outwardly) but one year, yea or but one moneth, or day, or hour, and we will take his Teſtimony: But to be judged by a man in a matter of ſalvation, that ſpeaks of what he never knew nor tryed one hour, but ſpeaks againſt he knows not what, this is a motion too bad to be made to a very Bedlam.

6. If yet you are not reſolved which is the Better part and way, to whom do you deſire to referr it? Shall Heathens, Jews, and Infidels be Judges? Why if they be, they will give the cauſe againſt you. Jews and moſt of the Heathen world do profeſs to believe a life to come, where ſome are happy and ſome are miſerable; and they commonly profeſs that all men ſhould obey their Maker, and make it their chiefeſt care and labour in this life, to be happy in the next: Heathens will confeſs this. And yet I ſuppoſe you will eaſily confeſs that theſe men are none of the fitteſt Judges. The way to Life by Jeſus Chriſt they do not underſtand: But that the world is vanity, and nothing to be preferred before our happineſs in the world to come, this they will commonly acknowledge. And if the lives of the moſt of them contradict this profeſſion, yet ſtill they are forced to confeſs the truth: and truth is not the leſs truth, becauſe they that confeſs it will not obey it. Nay what greater teſtimony can you wiſh to ſilence your unbelieving thoughts, then the witneſſes of the enemies of the truth, who as they condemn themſelves by bearing witneſs to that which they refuſe to practiſe, ſo ſhall their witneſs aggravate your condemnation, if you will live below it. What, are you Chriſtians? and yet refuſe to come up in your choice and lives to the doctrine of Heathens and Infidels?

7. I know you will think at leaſt that thoſe Hereticks that are daily here bawling againſt us, will not be partial on our ſide: f you think that this Doctrine is contrived by us for any ends and intereſts of our own hearken then to our enemies. Theſe railing Quakers that can ſcarce tell how to ſpeak a word of the Miniſters 〈1 page duplicate〉 〈1 page duplicate〉 of Chriſt, but what is the ſpawn of venemous, fiery, bitter malice, do for all this cry up Holineſs of life. Though they corrupt the doctrine of Chriſt ſo odiouſly, and ſpeak like Heathens in many of their extaſies and writings, yet do they openly cry down your ſenſual worldly wayes. Do you not hear how they rail at us for your ſakes that are vicious and ungodly, and tell us that you are the fruit and ſhame of our Miniſtry? Though theſe words be the fruit and ſhame of their malicious Hereſie (for all the world may know that it is our daily work to procure your Converſion, and that you keep your ſins, and refuſe a holy heavenly life, in deſpight of us) yet I muſt tell you, that theſe wretches ſhall condemn you. The ſtreets and Congregations have heard them cry out againſt your ungodly lives: and yet you will not turn to God. Muſt good and bad, muſt Miniſters and raging Hereticks give in their teſtimony againſt you, and yet will you not be ſatisfied and come in?

8. If yet you know not the better part, to whom will you appeal? Will you go to the Multitude and put it to the vote, not only among Chriſtians, but throughout the world? Truly there is no great reaſon for this, when moſt men are ſo blind and wicked: but yet if you ſhould, they would go againſt you, twenty, if not an hundred to One. I know well enough that when it comes to practice, they will not live a holy Life, and ſhew thereby a root of bitterneſs: But if you ask them what their judgement is, Whether God or the world, whether Heaven or earth, whether Holineſs or ſin be beſt and to be choſen, moſt men are againſt you, and would give it you as their judgement under their hands, that God and everlaſting life ſhould be firſt ſought: Though by this Confeſſion they condemn themſelves, yet is it their Confeſſion. As I told you before, the Jews are for this doctrine; the Turks and other Mahometans are for it; moſt of the Heathen world is for it, doctrinally, though they will not practice it: Only there are three ſorts againſt it in the world, that ever I heard of. One ſort are the Cannibals that eat mens fleſh, and go naked, and live like beaſts, and never heard of another life; and ſome ſuch ſavages as they. Another ſort is a few of the Heathen Philoſophers and and their followers, that differ in this from all the reſt. A third ſort is here and there a debauched apoſtate, that by the righteous judgement of God are ſo far forſaken by his Grace, for their pride and falſhood againſt the truth, that they have loſt the belief of a Life to come, and live under the viſible plagues of God upon their ſouls, as men that have ſinned wilfully againſt the truth, and have no more ſacrifice for ſin, but a fearful looking for of judgement and fire that ſhall devour the adverſary, Heb. 6. 6, 7. & 10. 26. and are near the ſtate of the Devils themſelves, that are reſerved in the chains of ſpiritual darkneſs to the judgement of the great day, Jude 6. Job 21. 30. And will you take the judgement of here and there a forlorn wretch, a deplorate apoſtate, an Epicure, or a Countrey of inhumane Cannibals, before the judgement of the moſt wiſe and godly, and of almoſt all the world? What excellency hath the underſtanding of theſe ſingular men, that it ſhould be ſo valued above all others? You know partly in this place, who they be that are of this Opinion: And is their Number, or Wiſdom, or Converſation ſuch as ſhould move you to be of their Opinion? Shall half a dozen deſperate apoſtates of ungodly lives, ſeem wiſer to you then all the world? And yet I am perſwaded that if you go to any even of theſe few apoſtates, whatever they think, they will confeſs that a Holy life is beſt: And yet have you not witneſs enough againſt you?

9. Who then ſhall be the Judge? Shall we appeal to the very Things themſelves, and to the daily experience of the world? You ſee that worldlings labour for the wind. You ſee that all their care and pains will not avoid the ſtroak of death, that turneth the proudeſt fleſh into a clod, and maketh dirt of the greateſt Prince. You ſee that wealth and honour do but mock men, and leave them in the grave, to darkneſs and corruption. And when you are ſure that this will be the upſhot of all your fleſhly pleaſure and worldly gains, are you not ſatisfied paſt all doubt, that the ſmalleſt hopes or poſſibility of another life ſhould be ſought with far more care then this?

10. If none of theſe witneſſes be regarded by thee, I know not whom to appeal to, but thy ſelf! And wilt thou needs thy ſelf decide the caſe? Haſt thou knowledge and experience, honeſty, and impartiality enough to fit thee to be judge: If thou hadſt, thou wouldſt make no doubt of it, but have been reſolved for Heaven and Holineſs ere this. Thy unreſolvedneſs proves thee blind and partial, and very much forſaken by the ſpirit of light: And ſhould ſuch a one be judge? But go to, I will much referre thy caſe to thy ſelf (reſerving ſtill the final judgement to the Lord) upon theſe juſt and reſonable conditions.

1. Wilt thou firſt thy ſelf but uſe thoſe neceſſary means for knowledge, in Reading, Faſting, Praying, Watching, Meditation, Conference with the wiſe, and ſuch like, as all thoſe do that come to ripe and ſaving Knowledge? If I referr my health to thee as my Phyſicion, thou muſt not refuſe to try my pulſe, and ſee my urine, and uſe the means to find out the diſeaſe. Wouldſt thou be my Lawyer, and refuſe to read my Evidences, and ſtudy my caſe? And wilt thou needs be judge thy ſelf of the matters of thine own felicity or miſery, and yet refuſe to read and hear and pray and meditate, and uſe the neceſſary means of underſtanding? Wilt thou lie in bed and work out thy ſalvation? Wilt thou make uſe of no ones eyes but thy own, and yet wilt thou wink or draw the Curtains, or ſhut the windows, and caſt away thy ſpectacles, and neither come into the ſunſhine, nor uſe a candle? This is but to ſay, I will willfully condemn my ſoul, and none ſhall hinder me.

2. But yet another condition I muſt propoſe. If thou wilt but (as I ſaid before of others) a while make Tryal of a holy life, and try in thy ſelf what Faith, and Hope, and Charity are, and try what ſelfdenyal is, I will then referr the matter to thy ſelf. Go back from God if thou find any Reaſon for it: and turn from Chriſt and Heaven and Holineſs if thou do not like them. But if thou wilt needs be the judge, and wilt not be perſwaded to try the thing, thou art a partial ſelf-deceiving judge.

3. But it this much cannot be obtained, at leaſt be Conſiderate in thy judging. If thou wilt but take thy ſelf aſide from the noiſe of wordly vanities and deceits, and commune ſeriouſly with thy heart, and bethink thee as before the Lord, and as one that knows he muſt ſhortly dye, Whether Heaven or Earth ſhould be ſought moſt carefully, and Whether God or thy fleſh ſhould be ſerved moſt reſolvedly and diligently; and if thou wilt but dwell ſo long upon theſe manlike thoughts till they are digeſted, and Truth have time to ſhew its face, I dare then leave the queſtion to thy ſelf. The next time that the Sermon or any affliction comes near thee and awakeneth thy Conſcience, do but withdraw thy ſelf into ſecret, and ſoberly bethink thee of the matter, what hopes thou haſt from the world, and what thou 〈◊〉 have from God: what Time is, and what Eternity is, and give ••• Conſcience leave to ſpeak, and then I will venture the iſſue upon thy Conſcience: For thee I mean, though I muſt ſtick to a better judge my ſelf. Doth not Conſcience ſometime tell thee, that the Holyeſt perſons are the wiſeſt, and that thy labour is liker at laſt to be loſt and repented of, than theirs? Doth not Conſcience ſometime make thee wiſh that thou wert but in as ſafe a caſe as they: and that thou mighteſt but die the death of the Righteous, and that thy laſt end might be as theirs?

4. But if all this will not ſerve the turn, thou ſhalt be Judge thy ſelf: but it ſhall be when thou art more capable of judging. If God by Grace ſhall Change thy heart, I will ſtand to thy Judgement: If he do not, when thy graceleſs guilty ſoul ſhall paſs out of thy pampered dirty fleſh, and appear before the dreadful God, I will then leave the caſe to thy Conſcience to judge of. To all Eternity it ſhall be partly left to the judgement of thy Conſcience, whether ſin or Holineſs be better? and whether Saints or careleſs ſinners were the wiſer? and whether it had not been be ter ſor thee to have ſpent that life in preparing for thy Endleſs life, which thou ſpentſt in ſlighting it, and caring for the world and fleſh. Then thou ſhalt be Judge thy ſelf of theſe matters: but under a more ſevere and righteous judge: And ſo as ſhall make thy tearing heart to wiſh with many a thouſand groans, that thou hadſt judged wiſelier in time.

But becauſe that Judgement will be to deſperation, and too late for hope or any help, let Conſcience ſpeak when thou lyeſt ſick, and ſeeſt that thou art a dying man! Then judge thy ſelf whether a Holy or a worldly life be better? and whether it had not been thy wiſer courſe to have ſowed to the ſpirit, that ſo thou maiſt reap everlaſting life, then to have ſowed to the fleſh, from which thou now lookſt to reap no better then corruption. Be not deceived: God is not mocked: whatſoever a man ſoweth, that ſhall he alſo reap, Gal. 6. 6, 7.

But becauſe it will be very late to ſtay till thy own Death draw ſo neer thee, go but to thy neighbours that lie in ſickneſs, looking for the ſtroak of death; Yea to thy companions in ſin and folly, and ask them then which way is better? Ask them then which is the better part? Whether now they had rather be the Holyeſt Saints, or ſuch as they have been? Whether now they had not rather they had ſpent their time in the moſt careful ſeeking for Everlaſting life, then in doing as they have done? Say to thy old companion now, [Brother, I ſee you are near your end! the mortal ſtroak of death is coming! you are now leaving all the pleaſures of this world: I pray you tell me now your Judgement, whether mirth, and ſport, and feaſting, and drinking, and wealth, and honour be more to be ſought then life eternal? and whether Hearing and Reading the word of God, and Praying, and meditating, and flying from ſin, be as bad or as needleſs a thing as we have formerly taken it to be? Had you rather appear before the Lord in the caſe of thoſe that we derided as Puritans and too preciſe for making ſuch a doe about ſalvation, or in the caſe that you and I have lived in?] Ask but this Queſtion to thy old companions, and try whether the Conſciences of almoſt all that approach their end, do not bear witneſs againſt ungodlineſs, and do not juſtifie the holy diligence of the Saints. It is but two days ſince a poor drunkard of a neighbour Pariſh, being ready to paſs out of this world, did ſend hither (and to other Pariſhes) in the terrours of his ſoul, to deſire our Congregations to take warning by him, and to ſtrive with God if poſſible, for ſome mercy for his ſoul, that was paſſing in terrours into another world, becauſe of the guilt of his odious ſin.]

Well ſirs, I have gone along with you to all the creatures in this world, that have any fitneſs to judge in this caſe: and if all theſe will not ſerve, we muſt go to another world for Judgement, or ſtay till you come there.

11. And really do you think if we could ſpeak with Angels or departed Souls, that they would not conſent with God and all Believers in their Teſtimony? O how they would rebuke their madneſs, that make any doubt of ſo great, ſo plain, ſo ſure a truth, as this of the neceſſity and the excellency of a Holy life. None are ſo fully reſolved of this queſtion as they that have taſted the End of both, and paſt the righteous judgement of the Lord. They that are feeling the anguiſh of their Conſciences, and the tormenting diſpleaſure of Almighty God, are ſatisfied by this time: whether the Godly or ungodly were the Wiſer men, and whether ſanctity or ſenſuality were the Better courſe? They that are rejoycing with Chriſt in Glory, are ſati fied perfectly of this queſtion, and are far from repenting of their choice. Luk. 16. Chriſt tells you enough, in the caſe of the Rich man and Lazarus, how men judge in the life to come.

12. But if all theſe witneſſes will not ſerve you, what ſhall we ſay to you? Whom will you chooſe to be your Couſellor? There is none left that I remember, unleſs you will go the Devil for advice. But againſt this I have told you enough before. Will he ſpeak for Holineſs that is a ſpirit of uncleanneſs; and will he ſhew thee Heaven that laboureth purpoſely to hide it from thee, till thou have loſt it? Or will he let thee ſee the odiouſneſs and danger of thy ſin, when it is the ſnare and bait by which he hopeth to undo thee; But yet for all this, let me tell thee, that thou mayſt learn even from the Tempting Enemy himſelf, the Truth of that which I am now aſſerting. For as the Devil himſelf believeth it, when he perſwadeth thee not to believe it; ſo the very nature and manner of his Temptations, may help thee to perceive that Heaven is attainable, and Holineſs is the only way. Would he make ſo much ado about it, to keep thee from the believing it, and ſeeking it, if there were not a Heaven for thee to find? why is he ſo eager to draw thee unto ſin, if ſin be not hurtful to thee? Doſt thou not feel the importunity of his Temptations? Its eaſie to obſerve them. Why is he ſo much much againſt a Holy doctrine, and a Holy life, and a Holy people, if it were not that he knows the Neceſſity and worth of Holineſs for thy good? The actions of a Knowing Enemy, may do very much to acquaint us with the truth. Beſides this, he hath oft appeared in bodily ſhapes (as I am able to prove by undenyable evidence;) ſometime to entice men to ſin, and ſometime to be Gods executioner to afflict them for it, and ſometime to make a Covenant with witches and Conjurers for their ſouls, as many a hundred of them have confeſſed at their death. And why ſhould he be ſo deſirous of thy ſoul, if thou hadſt none to loſe? or ſo deſirous to deceive thee, and deprive thee of ſalvation, if there were none for thee to loſe? and if this were not the chief concernment of thy ſoul, why ſhould thy chief enemy ſo much regard it? Thou ſeeſt that he is not ſo careful to deprive thee of thy fleſhly pleaſure: He careth not how much thou haſt of this: The more the glutton is pleaſed with his chear, and the more the drunkard delighteth in his cups, and the more the fornicator is pleaſed in his filthineſs, and every voluptuous perſon in his voluptuouſneſs, the Devil is pleaſed ſo much the more. He cares not if thou have all the Kingdoms of the world, if he can deprive thee of the Everlaſting Kingdom: Nor will he grudge thee the glory and honour of the world, if he can but keep thee from the heavenly Glory. He will allow thee the Hypocrites Reward, which is the applauſe of men, if he can but keep thee from the Saints Reward, which is the ſavour of God. He cares not how much of thy Good things thou haſt here, if he can deprive thee of the Everlaſting Good. It is his deſire that thou have thy Portion in this life, that thou mayſt miſs of the Believers Portion in the next. Certainly the Devil himſelf by his Temptations, Apparitions, and Contracts, doth plainly tell us of a life to come, and what it is that conduceth moſt to our Good or Hurt, our Joy or Torment; and conſequently teacheth us what to chooſe, by tempting us ſo palpably and eagerly to refuſe it.

You ſee now what a Jury of Witneſſes I have brought in, to teſtifie which is the Better part: The Devil and the wicked are added to the reſt, becauſe you will hear no better witneſſes. If you will, here are enow whoſe teſtimonies are unqueſtionable.

But when all is done, it is the Lord that is and will be Judge. All theſe are but witneſſes to diſpoſe thee to receive his ſentence. Thou art no Believer, till the Authority of the Word of God, will ſerve to ſatisfie and reſolve thee.

CHAP. III. Full proof (in twentie Queries) from Reaſon it ſelf that there is a Life to come, and Holineſs is the way to it; and the Better Part: And that the Goſpel is the certain Word of God (in fifteen Queries more) with Anſwers to the Infidels Objections.

ANd by this time I come ſomewhat nearer to the Infidel, and am ready to anſwer his fore-going Queſtion, [Where ſhall I find the Judgement or Teſtimony of the Lord?] O, ſaith the Unbeliever, if I were but ſure that there were a life hereafter, where the godly and the wicked ſhall be differently Rewarded, as the Scripture speaks, then I muſt confeſs he were no better then a ••• man that would prefer this world, or wilfully live in ſin and Would not ſeek Heaven with all his might, and be as earneſt i Holi •… the ſtricteſt Saint! But I am not ſure that this is true, and that there is any ſuch difference after death, to be expected.

Anſw. Alas poor wretch! Art thou at that paſs! Haſt thou ſo far loſt the Knowledge of God, and of thy ſelf, and of thy end and buſineſs here, and of the word and works of God, as to turn worſe then Jew, or Turk, or Heathen, even to think thy ſelf a beaſt, that hath no life nor happineſs but this? If this be thy caſe, I cannot now ſtand to deal with thee according to thy neceſſity. I am now dealing with them that confeſs a Life hereafter: And becauſe we cannot in all our writings repeat over the ſame things, I deſire thee to peruſe what I have already written for ſuch as thee, in the Second Part of The Saints Reſt, and in a Treatiſe called The unreaſonableneſs of Infidelity; and at preſent take only ſome brief advertiſments for thy conviction.

1. And firſt, whereas you ſay you are not ſure of a Life hereafter, I demand of you, Whether you are ſure that there is no ſuch life? I am ſure you are not. If you think you are, (which none but a debauched man can think, that hath put out the eye of Natural Light) let us hear your Proof, and you ſhall ſoon be told the vanity of it. But if you are not ſure that there is no ſuch life, then I would know of you, Whether a Poſſibility of ſuch Everlaſting things deſerve not greater care and diligence then is uſed by the Holyeſt Saint on earth? You ſay, You are not ſure that there is a Heaven for Saints. But what if it prove true, (as nothing more true) will you ſit ſtill, and loſe it for you know not what? or for want of a little care in ſeeking it? You ſay, You know not whether there be a Hell for ungodly men, or no: But what if it prove true (as certainly it will) where are you then? Will you venture your ſelves upon the Poſſibility of ſuch an Endleſs Loſs and Torment, which now you might on reaſonable terms eſcape? You will confeſs that a Poſſibility of a Kingdom ſhould be more regarded, then a Certainty of a pin or a feather: And a Poſſibility of ſome Tormenting diſeaſe but for twenty years, ſhould more carefully be avoided then the Certain ſtinging of a Nettle.

Quer. 2. You ſay, You are not ſure that there is a life to come? But are you ſure to continue the life you have? Or is it any great matter that you are called to loſe, for the obtaining of 〈…〉 that you are not ſure of? You know the contrary, or eaſily may do. You are ſure that you have not long to be here. Nothing more ſure then that you will ſhortly die. And your are not ſure but it may be to morrow. And while you are here, it is nothing worth the naming (but what hath reference to another life) that you do poſſeſs. What have you to your fleſh, but meat, and drink, and ſleep, and luſt, and ſuch kind of beaſtial delights! Which it is better be without, then have, if we could alſo be without the need of them. Can you call theſe by the name of Happineſs, without renouncing your Reaſon and Experience? You ſay, You know not what God will do for you hereafter: But you know what ſin and the world will do for you here: Even Nothing but hold you in a tranſitory dream, and then diſmiſs you into rottenneſs and duſt. If you were not certain of another life, as long as you are moſt certain of the vanity of this, doth not Reaſon tell you, that a Poſſible Everlaſting Glory, ſhould be preferred before a Certain vanity? If you were not ſure to get any thing by God and a Holy Life, yet as long as you are ſure, even as ſure as you live, that you can loſe nothing by it, that is worth the talking of, is not the caſe then reſolved, which way is the Better? If you ſay, you ſhall loſe your fleſhly pleaſures; I anſwer, They are not worth the having. The pleaſure doth not countervail the trouble: no more then the delight of ſcratching (as I ſaid before) doth countervail the trouble of the itch. Moderation and temperance is ſweeter then exceſs. If too much be better then enough, and that which hurteth nature better then that which helpeth it, then ſelf-deſtroying and fighting againſt your bodily welfare, would be beſt. Is not a temperate meal more pleaſant then a gluttonous ſurfet, that is worſe to the feeling of the glutton the next day? Is not common food that coſteth not much, and kindleth no troubleſom itch in a mans appetite, more pleaſant then enticing coſtly dainties? Is not ſo much drink as nature requireth, much better then that which makes the ſtomack ſick, the brain witleſs, if not the purſe pennyleſs, and breedeth many noyſom diſeaſes to the fleſh, and haſteneth death, that haſteth of it ſelf? By that time the gawdy apparel, the dainty fare, and drink is paid for; and by that time the fleſh hath ſuffered all that pain and ſickneſs that are the ordinary followers of exceſs, me thinks you ſhould ſay, that if there were no Hell, your ſin were a puniſhment it ſelf, and that in this life it brings more pain then pleaſure, and that ſuch kind of pleaſure is no worth the keeping, to the hazard of the leaſt Poſſibility of 〈◊〉 Everlaſting life. Wouldſt thou under thy hand and ſeal give away thy hopes and poſſibility of everlaſting life, and run the hazzard of an everlaſting Torment, for the Pleaſures of ſin, or to avoid the trouble of a Holy life? Why then thou maiſt as well even ſell it all for pins, or points, or childrens rackets Then thou art as fooliſh as the worſt of Witches, that ſell their ſouls to a lying ſpirit, that, whatever he doth promiſe them, doth pay them with nothing but calamity and deceit. When thou comeſt to know better what it is that the world can do for thee, thou wilt then confeſs there was nothing in it, that ſhould not have been ſleighted for the ſmaleſt hopes of an Everlaſting life. Do t thou think the world will be much better to thee, for the time to come than hitherto it hath proved? Deceive not thy ſelf; it will prove the ſame: yea and worſt at laſt. Look back now upon all the pleaſures of thy life, from thy infancy to this day, and tell me what the better thou art for them. If this were the hour of thy death, would all the profits or pleaſures of thy life, be any comfort to thee, or make thy death a whit the eaſier? Have the duſt or bones of the Carkaſſes of Voluptuous ſinners, any comfort or benefit now, by all the pleaſure of their former ſin? Surely I need not all theſe words to a man of common underſtanding, to convinee him that if Heaven were as uncertain as the Infidel doth imagine, a man of Reaſon ſhould venture all that he hath upon the meer Poſſibility; becauſe his All indeed is Nothing, and he is ſure he can be no loſer by the bargain: it being not ſo much as the venture of a pin for the Poſſibility of a Crown.

Quer. 3. But thats not all. What if I ſhall prove to thee paſt all denyal, that even in this life, Holineſs is far the moſt delightful, gainful, honourable life, and that the ungodly live in a continual miſery? Will not this ſerve turn to convince thee that a Holy life, ſhould be undertaken for a meer Poſſibility of Heaven, if we had no more? Read but the Proofs of this anon, and if I make it not good to thee, call me a deceiver. But if I prove that Holineſs is the ſweeteſt life on Earth, and Heaven the ſure Reward hereafter; and that ſin is a miſery it ſelf to the ſinner, and Hell the certain puniſhment hereafter, then ſee that thou confeſs that God is a good Maſter, and the Devil a bad one; for at laſt thou ſhalt be forced to confeſs it.

Quer. 4. Well You ſay You are not ſure that there is another life for man. But have you uſed the Means to make it ſ •• to you, and to be well-reſolved? If you have, then you have impartially ſearched, and prayed, and meditated on the Word of God, and heard what can be ſaid by Wiſer men, for that which you ſay you are not ſure of; but if you have truſted to your own underſtanding, and neglected Meditation, Prayer, Enquiry, and other needful means, what wonder then if you be uncertain, Even whether there be a Heaven or Hell? Its no diſgrace to Phyſick, or Aſtronomy, or Muſick, or Languages, or Navigation, but to you, if you ſay that you are uncertain of all their concluſions, when you never ſtudied them, or at leaſt never ſtudied them with that diligence and patience as thoſe muſt do that will attain a certain ſatisfying knowledge.

Quer. 5. Moreover, if you are ſo uncertain of a Life to come, I would ask you, Whether in all your ſearch and ſtudy, you have behaved your ſelves as Learners, or rather as proud ſelf-conceited men, that think themſelves wiſe enough before they learn, to try and judge their Books and Teachers. If this be your caſe, no wonder if you be Infidels. If you come with ſuch a diſpoſition to read a Book of Aſtronomy or Phyſick, you will never learn. If you go to any Schoolmaſter, or to learn any language or ſcience, and think your ſelves able before you have learnt them, to try and judge your Teacher and all the Books you read, and ſo will reject all that you do not underſtand, or agreeth not with you former conceits, you will ſooner prove doting fools then Schollars, and ſooner be the deriſion of Rational men, then come to the knowledge ••• ch you pretend to ſeek. Come to Chriſts School as little children in meekneſs and humility and a willingneſs to be taught, and patiently continue in the uſe of means till Learning can be attained, before you think your ſelves fit to cenſure the Truth of God which you are learning, and then tell me whether God doth not reſolve you.

Quer. 6. Moreover, I would know of you that doubt ſo of the life to come, Whether you have been true to ſo much Light as you received, and have lived in obedience to the Truth which God revealed to you. Or rather whether you have not wilfully and knowingly lived in ſome ſecret or open ſin, and ſtriven againſt the Light and Spirit of Chriſt, and abuſed the truth which you have known, and uſed violence with your own conſcie •••• If ſo (which its ten to one is your caſe) it is no wonder 〈◊〉 are Infidels, forſaken of God whom you firſt forſook, and given up to Pride and Self-deceit.

Quer. 7. If Man have no Life to live but this, and no further End of his Actions then a Beaſt, nor any further account to give, then he is indeed but one of the higher ſort of Beaſts, differing but gradually from a Dog, as a Dog doth from a Swine. And if this be indeed thy judgement of thy ſelf, I demand, Whether or no thou be content to be uſed as a Beaſt? Wilt thou not take it ill to be called or judged a Beaſt by another? Or wouldſt thou have others judge better of thee then thy ſelf? Wouldſt thou have no man regard thy Propriety, or Life any more then a Beaſt is to be regarded? A Beaſt hath no Propriety, no not of that which Nature hath given him. You accuſe not your ſelves of doing him any wrong, when you deprive the ſheep of his fleece, nor when you make a conſtant drudge of your Horſe or Ox. And do you think it lawful before God, for any one that can but maſter you, to do the like by you? to ſtrip you naked, and to make pack-horſes of you, and uſe you as their ſlaves? We take it to be no ſin to take away the lives of Beaſts, if it be but for our own commodity: We kill Oxen, and calves, and ſheep, and ſwine, and fowle and fiſhes for our daily food. And is it lawful before God for others to do ſo by you? Should nothing reſtrain them but want of Power to overcome you? If you ſay that you are Beaſts, as Beaſts you ſhould be uſed.

Quer. 8. Moreover I would know of you, Whether you think that there is any other world, which ſpiritual inhabitants do poſſeſs? If you ſay, No, you go againſt all Reaſon and experience. Againſt Experience: becauſe that many a hundred Witches, and many Apparitions and haunted houſes have put the matter out of queſtion (for all that many reports of ſuch things have been falſe.) And againſt all Reaſon; becauſe we ſee that this inferiour world is everywhere repleniſhed with inhabitants: The earth hath men and beaſts, the aire hath birds, the water hath fiſhes; And can a man of common Reaſon then think that the ſuperiour Regions which we ſee and which we ſee not (which for greatneſs and for ſpendor and excellency are a thouſand fold above this earth) ſhould all be uninhabited and deſtitute! and that there are not creatures alſo there for excellency and Number incomparbly beyond the inhabitants of this leſſer lower world? Certainly nothing is made in vain; nor are the works of God ſo monſtrouſly diſproportioned and diſcompoſed, as for the Nobler parts to be only for the baſer. The Heavens that are over us, and all the vaſt and moſt excellent parts of the Creation, have a uſe that is anſwerable to their excellency. God makes not cottages to be inhabited, and Pallaces and Cities to lie waſt and deſert to no uſe.

But if you grant there is another world proportionaby thus repleniſhed with creatures, you may eaſily ſee from thence a Probability, that man ſhall be tranſlated thither. Why not the ſoul of man, as well as thoſe ſpirits that in aſſumed ſhapes have made their appearances unto man? As all things ripen to their perfection, why ſhould it ſeem any more improbable that the ſoul ſhall paſs hence into the world of ſpirits, then that the chicken ſhall come out of the ſhell, and the infant out of the wombe, into ſo wide and light a world as this, when before they were ſhut up in a narrow darkneſs, and never heard nor knew any thing of that world, which they enter into?

Quer. 9. Do you know why it is that God hath given man that knowledge, and free-will, and capacity to ſeek another life, which beaſts have not, if he be intended for no other life then beaſts? If God be no moſt Wiſe, he is not God. If he be, then he maketh not ſo excellent faculties as theſe in vain, but fitteth all his Creatures to their uſes. Every workman will do ſo by his work. Why is a knife made keen, but to cut with? And what are the wheels of your watch or clock made for, but to ſhew you the hour of the day? Look now into the whole frame of the ſoul of man, and judge by its aptitude what it is made for.

1. Man is capable of Knowing that there is a God, and knowing his Attributes, which Beaſts are not; becauſe they be not made to enjoy him.

2. Man is capable of knowing his Relation to this God, that he is our Creator, and we his Creatures; he our Lord and we his Own; he our Ruler, and we he Subjects; he our Benefactor, and we his Benificiaries: And we are capable of Knowing our Duty in theſe ſeveral Relations. And certainly all this is not in Vain.

3. Man is capable of Knowing that the Everlaſting Love of God is that alone that can make him Happy: And why would God ſhew him this, if he were not capable of enjoying it? Reaſon tells men that nothing here can make us Happy, and that 〈…〉 do it.

4. Man is capable of Knowing that certain Duties are to be performed in order to the Pleaſing of his Lord, and what thoſe Duties are: which would not be, if we were not capable of Pleaſing him, and ſo of being happy in him.

5. Man is made capable of Deſiring after the Everlaſting Love of God; and that above all things in this world. And God hath not made ſuch Deſires in vain.

6. Man is capable of Loving God as an Object Everlaſtingly to be enjoyed, and that above all other things.

7. Man alſo is capable of referring all the creatures unto God, and uſing all things but as Means to this Everlaſting end. Thus do believers, And ſurely all this is not in vain.

8. Man is a Creature that cannot regularly be moved according to his nature, to the performance of his Duty to God and Man, unleſs it be by Motives fetcht from the life to come. Take off that poiſe, and all his orderly motion will ſoon ceaſe. Nothing below ſuch Everlaſting things are fit or ſufficient Morally to govern him, and cauſe him to live as man ſhould live

9. He is poſſeſſed of actual fears of Everlaſting Puniſhment and ſhall never perfectly overcome theſe fears by his greateſt Unbelief.

10. He is capable of fetching his higheſt Pleaſures from the fore-thoughts of Everlaſting. Happineſs, and receiving from hence his encouragement in well doing and foretaſt of the Reward. Now this being the Natural frame of man, as is paſt denyal (when Brutes have no ſuch thing at all,) let Reaſon judge whether the God of Nature have made this nature of man in vain that we ſee hath ſuited every other creature to its uſe: our horſes to carry us, and our Ox to draw for us, and the earth to bear its ſeveral fruits for them and us: And hath he miſtaken only in the making of man, and gone beyond his own Intention, and fitted him for thoſe uſes and enjoyments that he was never meant for? Theſe are not Imputations to be caſt upon the moſt wiſe and gracious God.

Quer. 10. Moreover I demand of you, What is the End of man and all theſe ſpecial faculties, if there be no life for him after this? Either he hath an End which he is to intend, or he hath one. If none, then he hath nothing to do in the world. For all actions of man are nothing elſe but the Intending of ſome End, and the choiſe and uſe of means for the attaining it. Man muſt lie down and ſleep out his days, if this be true that he hath •• end. Nay ſleep it ſelf hath ſome. And he cannot chooſe but Intend ſome End and ſeek it, if he would never ſo fain, unleſs he will take ſome opiate ſtupifying potion, or run mad. And he that made him alſo and placed him here, had ſome End in it: For if man had thus no End, he could have no Maker or Efficient cauſe: For every Rational efficient intendeth an end in all his works. (And he that made men Rational, is Eminently much more Knowing then his Creature) And if we had no Maker, then we have no Being, and ſo are no Men.

But if Man unqueſtionably have an End, it is either ſomething that is Nobler or Baſer then himſelf, and ſome ſtate that is Better or Worſe then that in which he ſeeks his end. Baſer it cannot be: for that were Monſtrous, that Baſer things ſhould be the End of the more Noble. Beaſts are made for Man, and therefore not Man for Beaſts. The Earth is made for Beaſts and Men, and therefore we are not made for the Earth. Our Means is not our End. If you grant that we are made for God that made us (as nothing more ſure) then How is it that God can be our End if there be no life but this? 1. Here we are but in ſeeking him, and ſtill are forced to complain that we fall ſhort. Here we are but in the uſe of means. 2. We find that our Knowledge, Deſires, and Love, will here reach no higher then to carry us on towards that perfection that is in our eye, and not to ſatisfie the ſoul. The creature that doth attain his End, hath Reſt in it, and is better then before. But we have nothing here like Reſt, and ſhould be in a worſe condition hereafter, if we had no more. 3. Here we ſin againſt the Lord, and wrong him more then we ſerve him: we know but little of him and his work; and ſerve and praiſe him but a little, and not according to the capacity of our nature. And therefore if he have not a higher end for us, and we a higher end to ſeek then any is in this world to be found, our Natures ſeem to be in vain. For my part, though it be in weakneſs, I muſt needs ſay it is my trade, and daily work to ſerve my God, and ſeek after an immortal bleſſedneſs: And if I thought that there were no ſuch thing to be had and no ſuch uſe for me, I muſt needs ſtand ſtill, and look about me, or in my practice unman my ſelf by a brutiſh life, as I had brutified my ſelf in my eſtimation and Intention. For what 〈◊〉 I find to do in the world! What ſhould I do with my Reaſon and Knowledge, or any faculty above a beaſt, if I had no higher a work and end then beaſts? Verily, if I had loſt the Hopes of another life, I knew not what to do with my ſelf in the world! but muſt become ſome other creature, and live ſome other kind of life, then now I live.

Quer. 11. Moreover, I deſire you to conſider, Whether it 〈◊〉 credible to a man of Reaſon, that God made his nobleſt creature in this world with a Nature that ſhould be a Neceſſary Miſery and Vexation to it ſelf above all the miſery of the baſer creatures? and that the wiſer any man is, the more miſerable he muſt needs be?

This is not credible. Yet thus would it be, if there were no life but this. For 1. the Knowledge that man hath of a ſuperiour Good (which beaſts have not) would Tantalize him and torment him: To know it, and muſt not partake of it, is to be uſed as a Horſe that is tyed near his Provender, which he muſt not reach.

2. The Love, and Deſires, and Hopes, that I before deſcribed, would all be our Vexation. To Love and Deſire that which we cannot attain, and that with the chief of our Affections, is but to make us miſerable by vertue.

3. To uſe all thoſe Means, and do the Duties before-mentioned in vain, when we are not capable of the End, is but to roll at Si iphus ſtone, and to be made to waſh Blackamores, or to fill a bottomleſs tub?

4. No creature here but man, hath Fears of any miſery after death, and therefore none would be here ſo miſerable. There is no Infidel but muſt confeſs, that for ought h knows there may be a life of puniſhment for the wicked. And this [may be] will breed more fears in a confiderate man, then Death it ſelf alone could do.

5. Or if there were no Fear of that, yet Man hath Reaſon to think before-hand of his Death, and to think of his abode in Darkneſs, which Beaſts have not. To think of being turned to •• tinking carrion, and to a clod, and ſo continuing for ever, without any Hope of a Reſurrection, would be matter for continual horrour to a confidering man, which Brutes are not moleſted with. And wiſe men that can fore-ſee, would be tormented more then fools. All this is incredible, that God ſhould make his nobler creature to be Naturally moſt miſerable; and give him Knowledge and Affections, and ſet a Certain Death, and Poſſible Torment continually before his eyes, to Torment him, without any Remedy! And beſides the Hoped Life hereafter, there is none.

Quer. 12. Do you think that the Belief of another life, is needful or uſeful, to the well governing of this world, or not? If you ſay no, 1. Why then do Infidels and Brutiſts ſay, that Religion is but the device of men for the Governing of the world? and that without it ſubjects would not be Ruled? You confeſs by this your frivilous objection, that the world cannot be Ruled well without the Belief of a life to come.

2. And it is moſt manifeſt from the very nature of man, and from the common experience of the world. 1. If man be wellgoverned, it muſt be either by Laws containtng Rewards and penalties, or without. Not without. For, 1. All the world doth find it by experience, that it cannot be; and therefore every Commonwealth on earth is Governed by Laws, either Written, Cuſtomary or Verbal.

2. If the Love of Vertue for it ſelf ſhould prevail with one of a thouſand, that would be nothing to the Government of the world.

3. Nor could any man be effectually induced to love Vertue for it ſelf, according to the doctrine of the Brutiſts: For Vertue it ſelf is made no Vertue by them, but a deformity of the mind, while they overthrow the End, and Object, and Law that it is meaſured and informed by (as I ſhall more fully open to you anon). It is therefore moſt certain that no Nation is or can be Governed as beſeemeth man, without Propoſed puniſhments and Rewards.

And if ſo, then theſe muſt be either temporal puniſhments and benefits, or ſuch as are to be had in the Life to come. That Temporal puniſhments and benefits cannot be Motives ſufficient for any tolerable (much leſs perfect or ſufficient) Government, is a moſt evident Truth: For 1. de facto we ſee by experience, that no people live like men that be not Governed by the Belief of another life. The Nations that believe it not, are Savages almoſt all; living naked and beſtially, and knowing nothing of vertue or vice., but as they feel the commodity or diſcommodity to their fleſh: They eat the fleſh of men, for the moſt part, and live as brutiſhly as they believe. And if you ſay that in China it is not ſo, I anſwer, one part of them there believe the Immortality o the ſoul, and moſt of them take it as probable, and ſo the Nation hath the Government which it hath, from everlaſting Motives.

And if you ſay that the antient Romans had a ſufficient Government, I anſwer, 1. The moſt of them believed a life to come, and it was but a few that denyed the Immortality of the ſoul: and therefore it was this that Governed the Nations. For thoſe that believed another life, had the Government of the few that did not believe it, or elſe the Government it ſelf had been more corrupt. 2. And yet the faultineſs of their belief appeared in the faultineſs of their Government. Every Tyrant took away mens lives at pleaſure. Every Citizen that had ſlaves (which was common) at pleaſure killed them, and caſt them into the fiſhponds. The ſervants ſecretly poyſoned their maſters, and that in ſo great numbers, that Seneca ſaith, Epiſt. 4. ad Lucul. that the [Number of thoſe that were killed by their ſervants, through treachery, deceit, or force, was as great, as of them that were killed by Kings]; which was not a few.

2. It is apparent that the world would be a Wilderneſs, and men like wild and ravenous beaſts, if they were not Governed by Motives from the Life to come.

1. Becauſe the Nature of man is ſo corrupt and vicious, that we ſee how prone they are to evil, that everlaſting Motives themſelves are too much uneffectual with the moſt.

2. Every man naturally is ſelfiſh, and therefore would meaſure all Good and Evil with referrence to themſelves, as it was commodious and incommodious to them. And ſo vertue and vice would not be known, much leſs regarded.

3. By this means there would be as many Ends, and Laws, or Rules, as Men; and ſo the world would be all in a Confuſion.

4. If Neceſſity forced any to combine, it would be but as Robbers, and ſtrength would be their Law and Juſtice; and he that could get hold of another mans eſtate, would have the beſt Title.

5. All thoſe that had but ſtrength to do miſchief, would be under no Law, nor have any ſufficient Motive to Reſtrain them. What ſhould reſtrain the Tyrants of the world, that rule over many Nations of the earth, if they believe no Puniſhment after death, but that their Laws and Practiſes ſhould be as impious and beſtial, as their luſts can tempt them to deſire? What ſhould reſtrain Armies from Rapes and Cruelty, that may do it unpuniſhed? Or popular tumults that are ſecured by the multitude.

6. And there would be no reſtraint of any villany that could but be ſecretly committed. And a wicked wit can eaſily hide the greateſt miſchiefs. Poyſoning, ſtabbing, burning houſes, defaming, adultery, and abundance the like, are eaſily kept ſecret by a man of wit, unleſs a ſpecial Providence reveal them (as uſually it doth).

7. At leaſt, the probability of ſecrecy would be ſo great, and alſo the probability of ſinful advantage, that moſt would venture.

8. And all thoſe ſins would be committed without ſcruple which the Law of man did appoint no puniſhment for: as Lying, and many odious vices.

9. If one man, or two, or ten ſhould be deterred from poyſoning you, or burning your houſes, or killing your cattle, &c. by humane Laws, a thouſand more would be let looſe and venture.

10. All the ſins of the heart would have full Liberty, and a defiled ſoul have neither cure nor reſtraint. For the Laws and judgments of men extend not to the heart. All the world then might live in the Hatred of God, and of their neighbours, and in daily Murder, Theft, Adultery, Blaſphemy of the heart. Wit his they might be as bad as Devils, and fear no puniſhment; for man can take no cognizance of it. And it is the heart that is the M n. You ſee then what perſons the Infidels and Brutiſts would have us all be! What hearts and lives mankind ſhould have according to their Laws! Be Devils within, and murder, and deceive, and commit adultery as much as you will, ſo you have wit to ſcape the Gallows, and you are Schollars fit for ſuch beſtial Maſters.

11. Yea let me add this one more miſchief: Hereby they would deſtroy all Charity and Good works, except the very beſtial Love of thoſe that pleaſe mens luſts. For no Laws of men compell men to the Love of God or man: Nor much to Good works! Who would do any thing comparatively, that believed not a Reward and Puniſhment hereafter? If we give all that we have to the poor, we can here have no Reward, but the breath of •••• mouth, which at death we underſtand not. Take down the everlasting Ends and Motives, and all good works, and inward virtues too that ſhould produce them, are taken down.

And by this time you may ſee, what a litter of bears, what a pack of ravening dogs, what Cannibals the world ſhould be turned into, by the doctrine of the Brutiſts, that deny the life to come.

Well! but perhaps you will by this time have ſo much ſenſe, as to confeſs that Threatnings and Puniſhments, Hopes and Fears of the State of another Life are neceſſary to the well governing of this world. And if ſo, I deſire no more, to ſatisfie any man that believes that there is a God, (and that is any man that hath not drowned his wits in ſin.) For 1. This will then ſhew that the Nature of man, is formed for another life: and God did not make him ſuch in vain. 2. And certainly if everlaſting Motives muſt be put into the Laws that govern us, and into our Hopes and Fears, then it is not poſſible, but ſuch things there are to be expected. For any man to imagine that God would make a world, which he cannot Govern but by falſehood and deceit, this is to ſay that God is no God. For all lying and falſhood comes either from a want of Power, or Wiſdom, or Goodneſs, when men either cannot make good their words or otherwiſe attain their ends; or when they have not wit to know what is, or was, or will be, or when they are ſo bad as to be dispoſed to deceive. But he that aſcribeth any of theſe to God, doth worſe then to ſay that there is no God. If I hate deceit and Lying my ſelf; the God that gave me all that little Good which I have, muſt hate it more. Dream not of any but a worm, or fool, or impious tyrant, that needs or loves deceit and falſhood to attain their ends. Judge by the frame of Heaven and Earth, and by that little Good that is in Good men, whether the living God be one that needs ſuch Helliſh Engines to Rule the world.

If therefore in order to the Government of mankind we muſt needs Believe a •• fe to come, it is certainly True; And why do not you believe that which Government requireth you to believe.

Quer. 13. Moreover I demand of you, Whether you take God indeed to be the Governour of this world, or not? By [Governour] I mean properly, One that Ruleth the Rational Creature as ſuch, by Moral Means, even Laws and Executions. I exclude not his Potential, Efficacious operations, but conclude a Neceſſity of Moral Government. I know a ſelf-conceited Popiſh Infidel hath endeavoured to perſwade the world, that Gods Soveraignty and Moral Government are Metaphorical expreſſions, ariſing from the miſconceivings of weak men; and that Wiſer men like himſelf do conceive of Gods Government only as of an Artificers diſpoſal of his works, that Phyſically accompliſheth all his Will. As if Gods Natural Cauſations, and his Moral were inconſiſtent; Or as if God were not Wiſe and Good as well as Almighty! or did not in his Government of man demonſtrate his ſapience in his Laws, and his Goodneſs in Attractive Benefits, as well as his Power in meer Natural Motion! Or as if man were not a Rational Creature, and a free-agent, and were not to be governed according to his Nature, by Objects ſuited to his Intellect and Will: but muſt be uſed and ruled like a ſtone, or beaſt! Or as if God could not infallibly attain his Ends by a Sapiential Government, and by preſerving the liberty of the Will, as well as by a meer Neceſſitating cauſation! This man was ſo enamoured upon his ſuppoſed skill in Phyſicks and Metaphyſicks, that he not only loſt his Morality, but grew to be ſuch an Enemy to it, as to blot out all true Morality, Civility, Policy, Oeconomy at a daſh; and ſtands with the reſt of the Proud fraternity, as a Monument of Gods juſtice againſt the Proud, ſo deplorately forſaken even in the Reaſon that he glorieth of, that children may perceive his folly. He that is all for Operations of Power, as excluding Sapiential Government by Laws, and their juſt executions, doth think ſure that a horſe hath more of the Image of God then a man: For he is much ſtronger. Bruitiſh force would be more excellent then the Attraction of Goodneſs and the Conduct of Wiſdom, if the Government (which is no Government) that theſe men dream of, were the moſt excellent. As he will allow his Artificer to ſhew as much at leaſt of his wit, by making a Watch or Clock that ſhall, though by a neceſſity, move without the finger of the workman continually moving it; ſo methinks he ſhould allow the Infinitely Wiſe and Gracious God, to be nevertheleſs Wiſe or Gracious, if he Rule the Rational-free-agent, without a forcible Phyſical Neceſſitation, by a Gracious Attraction and Sapiential Conduct, agreeable to the Reaſon and Liberty of the Creature, as long as we exclude not the Co-working of Omnipotency, nor deny the infallibility of Divine Predefinition, which may be ſecured with the ſecurity of the Creatures Liberty.

In a word, to deny God to be the Soveraign Governour of the world in proper ſenſe, 1. Is a denying him to be God: it being a term of Relation, comprizing Government, and not of meer Nature: When it is commanded us that we have no other Gods, and when we are required in the holy Covenant to take the Lord for our God, and give up our ſelves to him as his people, it moſt plainly expreſſeth that his Governing Authority, or his Soveraignty is comprehended in the term God. And indeed having made a Rational-free-creature, whoſe Nature requireth Moral Government, it followed by neceſſary reſultancy that he that had ſole Authority and ſufficiency, muſt be his Soveraign.

2. Theſe Proud Blaſphemers that deny Gods proper Government, do contradict the very drift of Scripture, that calleth him our King and Governour, and requireth our ſubjection and obedience.

3. They deny the being of Gods Laws, both the Law of Nature, and the Written Laws, and ſo blot out the Word of God, and the ſenſe and uſe of all his works. Though they allow them a certain Phyſical operation on us, yet as Laws they do obliterate them: that is, as they are Norma officii & judicii, our Rule of duty, and expectation, and Gods reſolved way of Judging.

4. They hereby overthrow all Duty as ſuch; and make Good actions to be but as the motion of the arrow that hits the white, and to have none but a Phyſical goodneſs in them. For there can be no proper obedience, where there is no proper Government or Law.

5. Hereby alſo they deny all Inward Virtue: For this alſo can have but a Phyſical Goodneſs, if Government and Laws be down.

6. Hereby they deny the Being of ſin: For where there is no Law and Government, but meer Phyſical neceſſitating motion, there is no Tranſgreſſion. And therefore when they make a deal of talk about Purging away ſin, it is not ſin indeed, that they mean; but a meer Phyſical diſeaſe to be Phyſically expugned.

7. Hereby they deny all the proper Judgement of God by Chriſt at the laſt day, and make his Judgement to be nothing but Execution.

Yea, and 8. All proper Execution is denyed, as Vindictive, or Remunerative, and ſo all Juſtice.

9. The Authority of every Prince on earth is overthrown. For there can be no Authority but from Gods Soveraign Authority, any more then any Being without derivation from the firſt being. They may talk to the ignorant of Contracts, and Peoples Wills being the Original of Governing Authority, and deifie the multitude and make them give that which they never had; but a mean underſtanding may perceive their folly.

10. Hereby they deſtroy all humane Laws, that muſt receive their ſtrength from Gods Laws, or have none: and ſo they abſolve all ſubjects in the world from conſcientious obligations to obedience. If God have no proper Governing Laws but Phyſical motions, then we are no further obliged to obey men, by any Law of God, then we are effectually moved to it, and then we do obey them. And if ſo, then we can owe no more obedience to Parents, Maſters, or Princes then they force us to! If they can make us obey them, well and good: If not, we break no Law of God by diſobedience.

Theſe and many ſuch like are the conſequents of that horrid doctrine that denyeth God to be the Soveraign Ruler of the world. In a word, it daſheth out at once all Government, Laws, Juſtice, Obedience, Good Works, and all Morality, diſſolving the whole frame of the Univerſal Monarchy of the world, and d nying God to be our God, and man to be man and his ſubject.

But if you yield that God is the Governour of the world, it is then moſt evident that there's a life to come. For if he Govern us, it is by Laws, and Judgement: And if by Laws, which are they? There is nothing known among Rational men, by the name of a Law of God, which containeth not Promiſes and Threatnings of Rewards and Puniſhments hereafter. He hath no Laws for the Governing of this world, that contain no Motives but from Temporal things. And I ſhewed you before, that he need not, he cannot Govern the world by falſhood and deceit. And we ſee here by experience, that there is no ſuch Execution in this life, of the Laws of God, as are ſufficient to the ends of Government. The wicked proſper, and deſtroy the juſt: The beſt do moſt deny their fleſh, and are oppreſt by others. You ſee this your ſelves, and make it an Argument for your Infidelity. But ſtay a little till the Aſſizes come. It follows not that there is no Government or Juſtice, becauſe the Thief or Murderer is not hanged before the Aſſizes, or as ſoon as he hath done the fact. Eternity is long enough for their puniſhment. If God then be the Governour of the world as moſt certainly he is, then is there a Reward and Puniſhment hereafter; and Gods Day will come, when Mans is paſt.

Quer. 14. My next Queſtion is, Whether you think that God ſhould be Loved, and Obeyed, or not? If not, then certainly none ſhould be Loved or Obeyed. For none deſerves it, if he deſerve it not, from whom we are, and have all our benefits. But if he be, then I further Queſtion you.

Whether it be likely or poſſible, that any man, or at leaſt all the beſt people in the world, ſhould be loſers by God, and their Love and obedience to him? And whether it be Credible, that Goodneſs and Obedience to the Lord, ſhould be the conſtant certain way to mens undoing, loſs or miſery? I think you will ſay, if you believe that there a God, that this cannot be. For certainly, he that ſets us a work, will own us in it, and ſave us harmleſs. An honeſt man will take it for a diſgrace to him, that his ſervice ſhould be the ſhame and miſery of his ſervants, and he ſhould make them no ſatisfaction. If God be not Able to bear us out, he is not God. And his Wiſdom and Goodneſs aſſure us that he Will do it. So that there is no Poſſibility that Goodneſs ſhould be mans loſs, and any ſhould finally be loſers by God. On this aſſurance I am encouraged to lay out all my time and labour, and dare boldly venture all that I have, in the work of God: For I am ſure I cannot loſe by him.

But be thou judge thy ſelf whether his ſervice would not make us loſers, if there were no life but this (though I confeſs the loſs would be ſmall and ſhort:) Who are ſo hated, and perſecuted as they that ſerve God beſt? How many thouſands of them have been fain to give up their bodies to Tormentors, and their lives to the devouring flames? The very work of God conſiſteth in fleſh diſpleaſing things: To deny our ſelves and contemn this world, and live ſoberly, and righteouſly and godly in the world, and to be for this the ſcorn of men, is the lot of the obedient.

If you ſay, This is not the Lot of any but thoſe that are overrighteous, I anſwer 1. We cannot be over obedient to God. 2. You contradict the experience of all ages. Even the form of Godlineſs is hated by the Profane; and temperance by the drunkard; and he ſhall be their ſcorn that runs not with them to exceſſes of ryot: Seneca tells us that it was ſo even at Rome among the Heathens, that he was their deriſion that would not be as bad as the reſt. If therefore in this life only we had hope, we were of all men moſt miſerable, 1 Cor. 15. 19. Not but that even here we have the far better life then wicked men: But that is becauſe it ſavoureth of the life to come to which it hath relation. Otherwiſe we ſhould loſe onr credit, eaſe, pleaſure, profit in the world, and have nothing for it. Faithfully Labour for God, O my ſoul; and never fear being a loſer by his work.

Quer, 15. I further aske, Whether you would be alone of this brutiſh Opinion, or would you have all others of your mind? If you would not have others Believe as you do, it ſeems you think not well of your own opinion but take it to be naught for men to hold. And why ſhould not all men hold it if it were true? But if you would have all of that mind, it were time for you to look about you. Certainly the Law makers would make other Laws then now they do, and men would lead other kind of lives: And what ſecurity you would have of your goods; or houſes; or lives a week, from the malice or covetouſneſs of others, I cannot imagine. You would not dare to travel by the way, or look out among men: You could not truſt your ſervants, nor your wives, or husbands, becauſe there would be nothing but temporal puniſhment to reſtrain them, which cunning might eſcape. I do not think but you would rather have ſervants, or neighbours or husband, or wife, that believe a Life to come, then thoſe that do not, if you had tryed others but a little while, and ſeen how little they were to be truſted, and conſequently how bad your opinion is.

Quer. 16. And I would know, Whether you pretend to any honeſty and Conſcience, or not? If not, you will give us leave to judge of you, and truſt you accordingly. If you do, then upon what ground is it poſſible for you to be honeſt? If you believe no life to come, you muſt take your pleaſure here on earth for your chiefeſt happineſs: and you cannot believe any proper Government of the world by the Laws, Rewards, and puniſhment, ſufficient to reſtrain men from their ſin. Vertue can be no Vertue, if God no more regard it; and ſin is no ſin, if againſt no Law. Indeed while you live among Believers, where vice is in diſgrace, you may for your credit ſeem to be vertuous: But your Profeſſion alloweth us to judge that you avoid no evil that you dare commit, if it do but ſuit with your fleſhly intereſt. He that believeth no Life to come, and tells me ſo, doth bid me, in effect, to ſuppoſe him reſolved for all the wickedneſs imaginable, ſo far as he dare, and hath temptations and opportunity. Are you of this Brutiſh judgement! I ſhall expect from you then no better then a brutiſh life: and truſt you leſs then I would do a brute, becauſe you have more intereſt and temptation to do evil, and more cunning to perform it. Are you Brutiſts in opinion? Then you are already habitually perfidious, cruel, covetous, malicious, murderers, whoremongers, thieves, lyars, and worſe, if any thing be worſe! For honeſt you cannot for ſhame expect that any ſhould eſteem you. I will not believe a word you ſay, further then ſome intereſt of your own is concerned in the truth of it.

Qu. 17. If it be not the very Light and Law of Nature that teacheth and obligeth a man to believe a life to come, how comes it to paſs, that all the world, except a few Savages and Cannibals, and here and there an Apoſtate among us, do univerſally profeſs to believe it? The Jews, the Turks, the Heathens of moſt Nations, beſides the Chriſtians, do all make it an Article of their Belief. We differ indeed about the way (and yet are all agreed that Godlineſs and Honeſty; fearing God, and doing Righteouſneſs, are neceſſary); but that there is another life, we are in almoſt all the world agreed. And will you go againſt the light of humane Nature it ſelf? Or with what face can you expect that here and there ſuch a wretch as you, ſhould be though wiſer then all the world, till you give us better evidence of your wiſdom? And how juſtly do they periſh that will follow you?

Quer. 18. Are not thoſe that Believe the Life to come of Holyer lives (for the generality) then thoſe that do not? And whether is it like that God ſhould reveal his mind to them, or unto wicked wretches? and is it liker that he ſhould forſake all the holy perſons of all ages, and give them up to deceit in the greateſt matters, who moſt diligently ſtudy and pray for Knowledge, rather then forſake thoſe ſenſual wretches that wilfully forſake him?

Quer. 19. Is there not in thy own Conſcience, at leaſt ſometimes, ſome fears yet left of a life to come? I believe there is: and when thou haſt done thy worſt, thou wilt hardly perfectly overcome them. Doth not conſcience ſay, O but what if there ſhould be a Hell for the ungodly? Where am I then? Hearken then to thy Conſcience.

Quer. 20. Doſt thou believe that spirits in borrowed ſhapes have oft appeared unto men, and in voio s spoaken to them, to draw them to ſin, or to perdition? If thou do believe it, thou maiſt eaſily believe that there is a Hell which they are ſo buſie to perſwade us to, and a Heaven of which they would deprive us. If thou believe not that there have been ſuch Apparitions, I am able to give thee undenyable teſtimonies. Read what I have ſaid in my Treatiſe againſt Infidelity of this. Read Remigius, Bodin, Dan us, Malle s Maleficorum, &c. of Witches; and Read a little Book called The Devil of Maſcon, where is abundant teſtimony of his Vocal conference, for about a quarter of a year together, in the houſe of a godly Miniſter in a populous City, before Papiſts, Proteſtants, and all. Many I could give you that were done here at home.

In theſe twenty Queſtions I have but endeavoured to prepare you to Believe, by ſhewing you the very Light of Nature: But it is a lively faith in the word of God that effectually prevaileth againſt Infidelity: and therefore next let us come to that. I will not ſo much loſe my time as to cite particular Texts of Scripture, for that which is the very work and drift of the Scripture. But becauſe thou canſt have no ſhift in the world for thy Brutiſh unbelief, but by denying the Scripture to be the Word of God, I referr thee to that which I have written in the Books forementioned to prove it: And at this time ſhall add to what is there ſaid, but theſe few Questions.

Qu. 1. If the Scripture be not the Word of God, How could it tell us of the making of the world, and ſuch like things, which none but God alone could tell? I know you will ſay, I know not whether it tell us true or not; or whether the world were not, as Ariſtotle thought, from eternity. But tell me this then (to paſs by the reſt now) How comes it to paſs that in all the world, there are no Books or Monuments known of any longer ſtanding then the time that Scripture aſſigneth to the Creation? It is not ſix thouſand years ſince the Creatiou. If the world had laſted thouſands and millions of years before, is it poſſible that all its Antiquities ſhould be loſt, and not one to be ſeen, nor mentioned by man in all the world, (For the ſabulous tales of ſome in China, without all proof, are not worth the mentioning.) Certainly ſome Book would have been ſaved, or ſome Cities, or laſting piles or ſtony monuments preſerved, or ſome ſign or tradition kept alive, of ſome of all thoſe many thouſand years.

If you ſay, that Writing or Printing were not then known; you come to that which confounds you more. How is it poſſible that in ſo many hundred thouſand years, the world grew to no more experience, and Arts and Sciences were ripened no more, when now they have ripened in a ſhorter time? How is it that Printing and Writing were not found out? and that all Sciences and Arts are of ſo late invention, and as it were, but in their youth? Certainly Knowledge is the daughter of Experience, and Experience the daughter of Time; and therefore if the world had been from eternity, it muſt needs have been many a hundred thouſand years ago at far higher ſtate of Knowledge then is yet attained in the world. For every age receiveth the experiences and writings of the former, and hath opportunity ſtill to make improvement of them. At leaſt the world could not have been ignorant ſo long, of Printing, Writing, and a hundred things that are certainly of late invention. It is therefore an incredible thing that an Eternal world ſhould loſe all the memorials and monuments of its Antiquity, before the Scripture-time of the Creation. And therefore doubtleſs it began but then.

Qu. 2. And if God were not the Author of the Scripture, how come ſo many clear and notable Propheſies of it to be fulfilled? How punctually doth David, and Iſaiah (53) deſcribe the ſufferings of Chriſt, and Daniel foretell the very year? and ſo of many others?

Qu. 3. And how comes it all to contain but one entire frame, conſpiring to reveal the ſame doctrine of grace and life, (at firſt more darkly, and in types and promiſes, and afterwards more clearly in performance) when the writers lived at hundreds and thouſands years diſtance from each other?

Qu. 4. And if thou hadſt not a blinded prejudiced mind, thou wouldſt perceive an unimitable Majeſty and ſpirituality in the Scripture, and wouldſt ſavour the ſpirit of God in it as its author: and wouldſt know by the image and ſuperſcription, that it is the Word of God. It beareth unimitably the Image of his Power, and Wiſdom, and Goodneſs; ſo that the bleſſed Author may to a faithful ſoul be known by the work.

Qu. 5. If the Scripture came not from the Spirit, it could not give or cauſe the ſpirit; and if it bore not Gods Image it ſelf, how could it print his Image upon the ſouls of ſo many thouſands as it doth? The Image of God is firſt engraven on the ſeal of his holy Doctrine, and thereby imprinted on the heart. There is no part of that holy change on man, but what that holy Doctrine wrought. If therefore the change be of God, the Doctrine that wrought it is of God: For both of them are the ſame Image, anſwering each other, as that on the ſeal and on the wax. But it is moſt certain that the Holy change on the ſoul, is of God. The nature of it ſheweth this: For it conſiſteth in the deſtruction of our ſin, and the denyal of our ſelves, and the raiſing the heart above this world, and the total Devoting of our ſelves and all that we have to God, and conforming our ſelves to his will, and reſting in it, and ſeeking and ſerving him with all our power, againſt all temptations, and living in the fervent Love of God, and of our Brethren, and deſires after everlaſting life; and a taking Chriſt for our Lord and Saviour, to reconcile us to God, and do all this in us by his Spirit: And ſurely ſuch a work as this muſt needs be of God. If it be Good, it muſt needs be Originally from him that is moſt Good: this is undenyable. (And he that will ſay, this is Evil, is ſo much of the Devils nature and mind, that it is no wonder if he follow him, and be Brutified). And you cannot ſay, that the Work is good, and the Doctrine bad: For the Work is nothing but the Impreſs of the Doctrine: And God doth not uſe to appoint or uſe a frame of falſhoods and deceits, as his ordinary means to renew mens ſouls, and work them to his Will.

Perhaps you will ſay, that you ſee no ſuch change made by the Word, nor any ſuch ſpirit given by it unto men, but only the effects of their own Imaginations. But, 1. The Queſtion is, Whether they are True or falſe Imaginations? Gods truth cauſeth that Impreſs on the mind of man, which you call his Imaginations: For where ſhould Truth be received, but in the mind? and how ſhould it work, but by cogitation? They are cogitations above and contrary to thoſe of fleſh and blood, that are wrought by this holy Doctrine. It is nevertheleſs oſ the ſpirit, becauſe it moveth man by conſideration.

2. And if you ſee not a work on the hearts of the regenerate appearing in their lives, which raiſeth them to a far better ſtate then others, it can be no better then ſtrangeneſs or malice that can ſo far blind you.

3. But if it be ſo with you, give leave yet to the perſons that know this holy change in themſelves, to believe the more confidently the Word that wrought it. We know that we are renewed and paſſed from our former ſpiritual death to life: and therefore that it was the Truth of God that did the Work of God upon us. Nothing but Truth can ſanctifie: But the Word doth ſanctifie: therefore the Word is Truth.

Indeed the Holy Church of Chriſt throughout all ages of the world, hath been his living Image, and ſo a living Witneſs of his Word, as ſhewing by their lives the tranſcript of it in their hearts. It is eaſie for any that know them, except the maliciouſly blind, to perceive that the true ſervants of Chriſt are a more purified, refined, honeſt, conſcionable, holy, heavenly people then the reſt of the world. For my part, I am fully convinced of it; I ſee it; there is no compariſon: for all their imperfections which they and I lament, I am fully ſatisfied that there is much more of God on them then on others. And therefore there is much more of God in the Doctrine that renewed them, then in any other: The Church is the living Scripture, the pillar and ground of the truth, 1 Tim. 3. 15. the Law is written in their hearts, Heb. 8. 10. better then it was in the Tables of ſtone, 2 Cor. 3. 3. And by their holy Love and Works, the world may know that Jeſus Chriſt was ſent of the Father, and may be brought to believe in him, by their Unity, John 17. 21, 22, 23. Matth. 5. 16. God would not concurr ſo apparently and powerfully with a falſe doctrine, to make ſo great a change in man; nor ſo far own it, as to uſe it for the doing of the moſt excellent work in all this world, even the gathering him ſuch a Church, and ſanctifying to himſelf a peculiar people, zealous of good works, Tit. 2. 14.

If you ſay that ſome of the Heathens have been as good: I anſwer, 1. The Goodneſs found in them, is but in temperance, fidelity, and ſuch like; and not a holy ſpirituality, or heavenlineſs, no nor a through-conſcienciouſneſs in what they knew.

2. That good was rare in compariſon of that which the Goſpel worketh, as well as ſmall.

3. That good which they had, was wrought only by ſome eraps or parcels of the ſame holy Truth that is contained in the Scriptures. And therefore even ſo much Truth among the Heathens as proficed them to any Reformation, was the word of God, and owned by him.

Quer. 6. Do you believe that Jeſus Chriſt did riſe again from the dead, or not? and that he and his Diſciples did work thoſe many uncontrolled Miracles, or not? If you do believe it, then what need you further teſtimony to prove the doctrine to be of God? or to prove that there is a Life to come? Shall the Captain of our Salvation himſelf Riſe from the dead, and conquer death, and aſcend up into Heaven, to ſhew us that there is a Life to come, and yet will you not believe it? Or would God lend to any man his Power to confirm a falſe doctrine to the world? If ſo, then 1. It would be God himſelf that ſhould miſlead us: For it is he that worketh the Miracles, or granteth ſpecial Power to the inſtrument to do it. 2. Man ſhould be unavoidably miſled. For if a man riſe from the Dead, and raiſe others, and give to thouſands the guifts of Languages, healing, and the like, and all this have no greater contrary evidence from God of ſome contradiction or controllment, I am unavoidably deceived; and neither my greateſt innocency, or diligence, or any other help from men, could poſſibly relieve me. And he that can believe that the Infinitely Powerful, Wiſe, and Good, is either neceſſitated or diſpoſed to deceive the world, and Rule them by deceit and falſhood, and to lend his power to confirm a doctrine that he hateth, and is againſt himſelf, this man indeed believeth not that there is any God. 3. Even the Brutiſts themſelves and all the Infidels with whom we talk, will confeſs that if they ſhould ſee Chriſt Riſe, or ſee ſuch Miracles, they would believe: and therefore they do confeſs that they are cogent Evidence to thoſe that know of them.

Obj. Did not the ſorcerrers in Egypt work Miracles? Anſ. 1. Wonders they did, but not Miracles. 2. They were controlled and ſhamed and diſowned by God, by Moſes his contradictory conqueting Miracles.

Obj. But ſome might have dyed between the Magicians wonders and Moſes controlment, and ſo have been unavoidably loſt. Anſw. 1. The time was neer, and that not likely of thoſe that knew of them. 2. At the firſt wonder of the Magicians, Aarons Rod ſwallowed up their Rods, Exod. 7. 12. and therefore the conqueſt obliged them to ſuſpend belief of the other. 3. The Miracles of Moſes were not to reveal a new doctrine of ſalvation that could not otherwiſe be known: but partly to convince Pharaoh that the Lord was God, and partly to cauſe him to let go the Iſraelites. The peoples ſalvation lay not on the later; and the former they had abundant means to know by the works and light of Nature it ſelf. And the Magicians wonders were not to reveal a New falſe doctrine any further then to contend againg Moſes Miracles; and if they had, yet being againſt the doctrine of the whole Creation, that revealeth the Creator, no man could be excuſable for believing them, becauſe God hath given ſo full a teſtimony before againſt them, ſo that this objection is plainly but an impertinent cavil.

But I doubt not but you will ſay, that you are not ſure that Chriſt roſe again, and that ever ſuch Miracles were done. I Ask therefore,

Quer. 7. Whether it be poſſible, that ſo many and ſo wiſe and godly men (as their writings prove them) ſhould give up their lives and all that they had and could have hoped for in this world, to perſwade the world that they ſaw Chriſt Riſen, if it were falſe; and to draw them to believe a falſhood that tended to the worldly ruine of them all?

Quer. 8. And is it poſſible that if they had been ſo bad and mad, that ſo many thouſands would have believed them, when their own frequent Miracles, Language, &c. were the witneſs of their fidelity to which they openly appealed? and this in the very age and place where all theſe things might eaſily be confuted if untrue? If I ſhould pretend to convince the world by Languages not learned, and by other Miracles and guifts which I never had, would countreys, or any ſober perſons believe me? or ſhould I not be the common ſcorn? Would the Churches of the world have been planted by pretended Miracles that never were? would they all have given up eſtates and lives upon an evident lye? It was eaſie for them all to ſee and hear whether theſe things were done or not. And therefore he that ſeeth thoſe Churches which were the proper effects of Miracles, may know the Cauſe; A real effect had a real cauſe.

Quer. 9. Was it poſſible that ſo many hundred or thouſand perſons, diſperſed about the world on a ſudden, could without coming neer each other, agree both upon one and the ſame falſe doctrine throughout, and on the ſame practices to deceive the world?

Quer. 10. Is it poſſible that among ſo many thouſands, that torments, or death, or common ingennity, would not have forced ſome to have repented, and opened the deceits of all the reſt?

Quer. 11. Is it poſſible that ſo many Hereticks that did fall from them and ſet againſt the true Apoſles, would none of them have diſcloſed the deceit, if really the Miracles had not been done?

Quer. 12. Is it poſſible that none of the Jews, their bitter Enemies, nor any of the Learned Romans of that age, would have diſcovered the fraud, and by writing confuted the matters of fact, being publik, and if falſe, ſo eaſily confuted? Where are the Books that ever any one of them wrote to diſprove any of theſe Miracles? If you ſay, The Chriſtians burnt them; give us the leaſt proof of it if you can. When did any Jew complain of ſuch a thing? Nay how could the diſperſed perſecuted Chriſtians deſtroy the writings of their reigning enemies? The writings of Jews and Romans then written remain to this day, and had fuller humane advantages of preſervation, then any that are againſt them. No Jews or Romans complained or to do this day complain of ſuch a thing; nor tell us of any ſuch writings of theirs, that ever were in the world.

Quer. 13. Nay the Jews confeſſed the Miracles themſelves, and had no ſhift left for their unbelief, but by Blaſpheming the Holy Ghoſt, and ſaying that they were done by the Power of the devil.

Quer. 14. All the diſperſed Churches and Chriſtians of the world, have univerſally concurred in delivering us down theſe matters of fact, and the Writings that contain them; and this as a thing that they grounded all their hope of Salvation on, and for which they contemned this preſent world: And the Enemies that gainſaid their doctrine, did not gainſay theſe matters of fact. Could this be feigned?

Quer. 15. Have I not fully manifeſted in my Book againſt Infidelity (to which I muſt again diſmiſs you) that there is a full and infallible Evidence, that this Scripture was written by the Apoſtles, and Evangeliſts, and theſe Miracles done, as there is that any of the Statutes of this Land are the currant Statutes of thoſe Parliaments that are ſaid to make them? And your Lands and Lives are held by the credit of theſe Statutes.

A word or two to the objections of a Masked Infidel of this Countrey, Clem. Writer.

Saith he, Men be not commanded to believe theſe Statutes on pain of damnation: Therefore the caſe is not like.

Anſw. But men are commanded to obey them upon pain of death; and believing is prerequiſite to obeying: therefore the caſe is like. Death is the utmoſt penalty that man can inflict: or if there be greater, it all runs on the ſame foundation: And ſure that evidence that proves men culpable for breaking mans Laws, muſt prove him culpable for breaking Gods. You have no other eyes to read the Laws of God, then thoſe by which you read mans Laws And doth it follow that God muſt not condemn you for breaking his Laws, when men do but hang you for breaking theirs? Sure Gods Laws and mans may be printed in the ſame Character, and read with the ſame eyes, and both have the ſame Natural means of delivery, and yet the ſin and puniſhment differ as the Authority doth.

Objection. But (ſaith he) Can the Miracles confirm the Scripture, when it is the Scripture that reports the Miracles?

Anſw. 1. Cannot a Statute tell you what Parliament made it, and what matters of fact were the occaſion, and alſo what ſhal be your duty upon pain of death? ſo that the Makers and facts ſhall give force unto the Law, and yet the Law reveal the makers and facts? Do not Church Conſtitutions do the ſame? The Scripture hath two parts: the Hiſtory and the Doctrine. May not the Hiſtory confirm the doctrine, and that doctrine oblige us to our duty?

2. But you ſuppoſe that the Miracles and facts can only be known by a Divine belief of the Hiſtory? But that is falſe. The common Evidence that all Statutes, Hiſtories, and Actions in the world have to make them certain to poſterity, (as Cicero's or Virgils Writings, or Caeſars Reign, &c.) the ſame have the Books and Miracles of Scripture to us. And by theſe we can know them de facto to be ſuch, before we believe them by a Divine faith. And as the Scripture is a Hiſtory that hath the ſame Evidence as the beſt of Hiſtories have, ſo it may concur with abundance of other Evidence (which I have recited in my my Determination againſt Infidelity, and in my Key for Catholicks,) to prove the Facts: and then thoſe Facts will fully prove the Truth of all the Doctrines which they atteſt, and conſequently, we ſhall add to our humane Faith and Knowledge, a Divine faith concerning the Hiſtory it ſelf.

Object. 3. But (ſaith Writer) If God had means that the Scripture ſhould be a Law to all, he would not have writ it in a language which they underſtand not?]

Anſw. Any thing will ſerve to make an Infidel, when the mind is corrupted and deplorate. Were they no Laws which the Romans wrote in Latin, for the Government of all the Nations of the Roman World? It was enough that the Rulers of the Previnces cauſed them to be ſo far underſtood by the People as was neceſſary to a righteous Government. I mean, thoſe Laws that were added to the proper Laws of that people.

2. Was there any one Language then that all the world underſtood? And was it not enough that God appointed the Miniſterial Office purpoſely to preſerve and publiſh this Goſpel to the world from generation to generation? And is not Tranſlating (whether by Voice or Writing) a part of that preaching or explication? Did not the Miniſters of Chriſt preach the ſame doctrine to the world then, in the ſeveral languages of the Nations where they came? And were not the Scriptures preſently tranſlated according to the uſe of the Churches? Upon how ſilly a pretence then would your ſilly Imperial Majeſty impoſe it on the God of Heaven, to write his word in as many Languages as are in the world, if he would be believed?

I'le trouble you with no more ſuch wretched Cavils: Theſe three are the main ſtrength of three Pamphlets written againſt the Holy Scriptures and me, by this Apoſtate. Their ſum is [Man is man: therefore we are not ſure that Scripture is true, or that God is God:] I mean [Men cannot underſtand the minds of others but by ſigns: All ſigns whether words or deeds, have ſome ambiguity, or lyableneſs to miſunderſtanding; therefore nothing can be known concerning God or man by ſigns.] Theſe are not his words; but the true ſcope and life of all the Writings of him and all the Infidel Seekers.

If you chide me for troubling the Chriſtian Reader here with ſo much againſt the Infidels and Brutiſts: I anſwer, 1. I did it becauſe that ſort increaſe, and threaten the Land. 2. Becauſe the ſtrengthening of the Belief of the beſt Chriſtians, is the removing the Cauſe of all their weakneſs and complaints. 3. And Principally, becauſe when once the certain Truth of another Life is manifeſted, he muſt be a Bedlam or worſe that will not be Godly, or that will open his mouth any more againſt a Holy Life. What! is it poſſible for a ſober man to Believe that he is ſo near an Everlaſting Joy or Miſery and yet to neglect it, and oppoſe them that make it their chiefeſt care and labour to prepare for it? The Brutiſt hath drowned his Reaſon; and the careleſs Profeſſor laid it to ſleep; the Malicious ungodly Profeſſor of Chriſtianity ſights againſt it: and only the ſerious Holy Chriſtian doth uſe it for his Everlaſting good.

CHAP. IV. Holineſs is Beſt for all Societies.

REader, if thou be but a man that haſt the free uſe of thy reaſon, I have already removed the greateſt impediment out of thy way, and ſaid enough by confuting thy Infidelity, to prove that godlineſs is the Better part. Thou haſt nothing left now to ſay againſt it, but what fighteth againſt Reaſon in the open light, and therefore I ſhall find an eaſier task with thy underſtanding in all that follows, though with thy corrupted Will and Concupiſcence the conflict yet may be as ſtrong.

Well! if yet thou art not reſolved, that Diligent Serious Godlineſs is that Good part that all ſhould chooſe, and better then all thy worldly pleaſures, I ſhall now diſcover it to thee in theſe particulars.

1. I ſhall ſhew you that Godlineſs is Beſt for all Societies. 2. That it is Beſt for every Perſon. And that 1. It is the ſafeſt way. 2. It is the Honeſteſt way. 3. That it is the moſt gainful way. 4. That it is the moſt Honourable way: and 5. That it is the Pleaſant and Delightful way. Yea, that there is no other true Safety, Honeſty, Profit, Honour or Delight but what is to be found in this way. I lay not only all the reputation of my underſtanding, but all the hopes and happineſs of my ſoul upon the proof of this point. If I prove it not, I will confeſs my ſelf a fool and undone for ever. But if I prove it, let the ungodly make this ſad Confeſſion, and chooſe the Better part while they may have it.

1. And firſt, That Godlineſs is the Beſt for all ſocieties, (that are juſt) I prove thus.

1. Godlineſs doth Unite or Center all Societies in the Only Head and Center of Unity; that is, the Bleſſed God himſelf. A Common-wealth will never have Peace in a ſtate of Rebellion againſt their Soveraign, (unleſs he be one that they can overcome:) Nor Souldiers in a ſtate of Mutiny againſt their General: nor Schollars in ſhutting out their Maſter. God is the only Soveraign of the whole world. The godly all unite in him. Ungodlineſs is Rebellion againſt him. The Rebels are alwayes in his Power. There is no Peace nor ſafety therefore, nor any Unity, but an Agreement in Rebellion for a while, to any that are not by Holineſs united in him, and Loyal ſubjects to him, Iſa. 48. 22. There is no Peace, ſaith the Lord, unto the wicked.]

Object. But do we not ſee that the main Diviſions of the world are about Religion? Anſw. 1. Its true; but not by the truly Religious. The great quarrel of the world is againſt Religion in the life and practice of it. 2. It is unholy men that cannot abide to be accounted unholy, that are the chief dividers. 3. Among the truly Godly, there is no diviſion in the main, but only diffetences about the ſmaller Branches of Religion, which are Numerous, and leſs diſcernable, and leſs neceſſary then the common Truths. They are all Agreed of Truth enough to bring them to Heaven; and therefore enough to unite them in dear Affection upon earth. Nay there is not one of them that hath not a ſpecial love to all that he diſcerneth to be the ſervants of the Lord. If any be without this, he is ungodly. And we are not to anſwer for the miſcarriages of every Infidel or ungodly man, that will put on the Name of Chriſtianity and Godlineſs. If there ſhould be fallings out among the godly, they cannot reſt till they are healed and ſet in joynt again. But you muſt not then be ſo unjuſt as to conclude, that we can have no Unity, till we are in all things of a mind. May not men of various complexions be of one Society? Are not the multitudes of Veins and Arteries in your Bodies, united in the trunks and roots? It not the Tree one, that hath many branches?

Object. But God whom you will needs unite in, is far from us, and his mind unknown, and ſo is not the mind of Princes: and therefore we cannot unite in God.

Anſw. In things Neceſſary to our future Happineſs and preſent unity in special Love, the mind of God is more plainly and fully opened to us, then the mind of any Prince unto his ſubjects. What precepts can be plainer, then to Love God above all, and our Neighbour as our ſelves, and firſt to ſeek the Kingdom of God, and to Repent and Believe in Chriſt? How plain are the Articles of our Faith and the ten Commandments? Diviſions have been about niceties; I hope God will call back his Churches to the Antient ſimplicity and Practical Godlineſs, and then the Chriſtian world will be agreed, except the wicked.

2. Godlineſs propoundeth and proſecuteth the moſt Uniting, Excellent, Powerful End, for all that duty that ſhould advance Societies: and therefore muſt needs be Beſt for all Societies. God and Heaven is the common End of all the Godly. They are Agreed every man of them in One End; and ſo are not others. Their End hath that Power in its attractive Excellency, by which it can do the greateſt things that are to be done with the will of man. The Ends of the ungodly are ſmall and childiſh toye Our End alſo is as the Sun, ſufficient for all; and therefore 〈…〉 matter of contention: All may have God as well as One, without diminiſhing the happineſs of any.

3. Godlineſs takes away the Ball of the worlds contention, that ſets men everywhere together by the ears. It teacheth men to ſlight the Honour and Vain-glory that the Gallants will fight and die for: And to contemn that wealth, that Towns, and Countries, and Kingdoms are divided and deſtroyed by. It teacheth men to ſlight that Money, the Love of which is the root of all evil, 1 Tim. 6. 10. It ſheweth men a better Treaſure, and not only Verbally, but Effectually teacheth them to trample upon that which the tumultuous world doth ſo much ſcramble for, and ſeek by ſuch rapine, oppreſſion, deceit and blood. If all the Ambitious climers and State-troublers, were truly godly, they would quietly ſeek for higher Honours. If all the covetous Noblemen, Souldiers, Landlords, and Rich men were truly Godly, they would never ſet both City and Countrey into combuſtions, and poor oppreſſed families into complaints, for the Love of Money. If thieves turned godly, you might travail ſafely, and ſpare your locks, and, keep your purſes. If Tradeſmen were all truly Godly, deceit would not ſo break their peace. What is there for Societies to ſtrive about, when the bone of contention is taken away, and Godlineſs hath caſt down the Idol of the world, that did diſturb them?

4. Godlineſs takes down the great diſturbing and dividing Principle in mans ſoul; and that is, Selfiſhneſs: And it both commandeth and worketh ſelf-denyal. Every ungodly man hath a private End, and a private Spirit, and Intereſt, that is dearer to him then any other. So many ungodly men as there are, ſo many Ends and Intereſts: And how then can there be a Poſſibility of Unity? The wiſeſt Law-givers could never yet contrive an effectual courſe for the uniting of all theſe. If Selfiſhneſs were down, I ſcarce know what ſhould trouble the peace of Kingdoms, Cities, Families, or any other Societies. Thou ſhalt love thy neighbour as thy ſelf: Or, [Thou ſhalt not covet] is the ſumme and concluſion of all the Law of God, concerning our carriage one to another. And it is Godlineſs and nothing elſe that perfectly teacheth, and truly (though imperfectly here) effecteth this Self-denyal: (But of this elſewhere.)

5. Godlineſs hath the moſt perfect Righteous Laws; and therefore is 〈…〉 all Societies. If God can make better Laws then man, then this is paſt all queſtion. His Laws require nothing but what is for mens good. They preſcribe nothing that is diſhoneſt or unjuſt: They promiſe the greateſt Rewards to the obedient: They drive on the backward by the threatning of the greateſt puniſhments. Their Authority is higheſt and moſt unqueſtionable. They all proceed from one abſolute Soveraign, and are the ſame to all the people of the world: They change not, but are to endure to the worlds end. Whereas all the Laws of men, are limited to their own Dominions, and endure but while their power can enforce them. They are ſubject to errour and injuſtice; and are not the ſame in one Countrey as in another; or in one age as in the former: and their Rewards and puniſhments are but temporal: and therefore though under the Laws of God, they are neceſſary for the Government of Common-wealths, yet without Gods Laws they would be utterly inſufficient.

6. The way of Holineſs is contrary to all Evil whatſoever, and therefore hath nothing to diſturb a Common-wealth: It is true, we cannot ſay ſo of the perſons, becauſe they are but imperfectly ſanctified. Were they in all things ſuch as their Lord, and Rule, and Religion do require, they would have nothing that might be injurious to any. But ſurely as a ſick man or a lame, is better then a dead corps; and as a man of mean underſtanding is better then an ideot, and a mean Schollar better then the illiterate; ſo a man imperfectly ſanctified, is better in a Common-wealth, then the ungodly. You blame not the Laws of this Land, becauſe that Thieves and Murderers break them: The Laws are Good, if they oblige men to nothing but what is Good, though bad men break them. The Rules of Chriſtian Religion are moſt perfect, and direct or command men nothing that is evil. There may be faults in us, but there is none in the holy Laws which we deſire and endeavour to obey. Religion therefore is the way to the perfecting and ſecuring of all Societies, and the want of it ſubverteth them.

7. Holineſs doth not only tell men of a right way, and ſhew them their duty, but alſo effectually Diſpoſeth their very minds to the performance of it, and cauſeth them to walk therein. The nature of it is, to be the very Right Diſpoſition of the heart, and right ordering of the life. The truly gracious ſoul is habitually an enemy to all known ſin, and addicted to obey in all known Duties: And ſurely perſons thus habituated, are liker to live according to their Diſpoſitions, then others to live well that hate the good in their hearts which they ſhould practiſe. Mens Laws can command good, but cannot give men good hearts to practiſe it, as God doth by his ſervants. If you cannot tell whether wicked men that love ſin, or godly men that hate it, are better members of a Commonwealth, you know not what Societies are for.

8. Holineſs deſtroyeth the root of iniquity, and teacheth men to hate even ſecret ſins, which are in the heart, or which none can ſee but God alone. The Laws of men reſtrain the Subjects but from open injuries: but Holineſs reſtraineth men from doing the moſt ſecret wrong to others, or once thinking, ſpeaking, or contriving any evil againſt them. It reacheth the conſcience; it cleanſeth the heart, from whence all evil doth proceed. 2 Sam. 12. 12. Deut. 27. 24. Pſalm 90. 8. Eccleſ. 12. 14. A man fearing God, as ſuch, dare not deceive or wrong another, though he were ſure that it would never be known on earth: For he knoweth that the Lord is the avenger of ſuch things, 1 Theſ. 4. 6.

9. Holineſs cementeth the members of all Societies with the ſtrongeſt cement of endeared Love. It bindeth them together in the bond of Charity. He is not Godly that Loveth not all men, even his enemies, with that common Love that is due to humanity, and that Loveth not all that Fear the Lord with a ſpecial Love. Pſalm 15. 4. Joh. 13. 34, 35. & 15. 12, 17. 1 Joh. 3. 14, 23. & 4. 7, 11, 12, 20. Luke 6. 27.

10. Holineſs maketh Princes and Rulers a double bleſſing to their people. It maketh them the more Divine, and bear the more excellent Image of God: How precious is the name of a David, an Hezekiah, a Joſiah, a Conſtantine, a Theodoſius, (though they had all their falls) in compariſon of the name of a Saul, a Jeroboam, an Ahab, a Nero, a Julian O how ſweet is the name of a Godly King in the Subjects mouthes? Even thoſe that are enemies to Godlineſs as in themſelves, (becauſe they cannot endure to be curbed and troubled with it) do yet uſe to admire and honour it in their Kings and Governours. Authority and Holineſs conjunct are two ſuch rayes of the Heavenly Majeſty and Goodneſs as place man in the ſtate of higheſt excellency on earth, and make him ſo much to reſemble his Creator, as hath given ſuch the higheſt place in the eſteem and honour of the world, of any mortals: And it is not eaſie for a people to value ſuch Holy and Pious Princes and Governours too highly, or to be ſufficiently thankful for them unto God.

1. Holineſs effectually teacheth Governours to Rule for God: To ſet him higheſt, and make it their work to ſeek his Glory, and to avoid all ſelfiſh contradictory intereſts; and to own nothing that ſtands at enmity with his honour: but to judge that they have moſt happily attained the ends of their Government and lives, if they have promoted the Goſpel and Kingdom of Chriſt, and the work of Holineſs in the world.

2. Holineſs will cauſe Rulers to preferr Gods Laws before their own; and to be examples to their Subjects of obedience to God; and to deſire that all men ſhould ſtand in far greater awe of God then of them: It will make them careful to form all their Laws and Government to the pleaſing of God, and promoting mens obedience to his Laws; and to take heed that there be nothing in them injurious to Chriſt, or contrary to his Will. It will teach them with David to enquire of God, and make him their Counſellour: And with Joſiah, to ſearch the Book of the Law, and humble themſelves when they have violated it. And with Joſhua, Not to ſuffer it to depart out of their mouthes, but to meditate in i day and night, that they may obſerve to do according to all that is written therein: And then God hath promiſed to make their way proſperous, and to give them good ſucceſs, Joſh. 1. 8.

3. Holineſs will cauſe the Rulers of the world to Love thoſe that are Holy, and to promote the Communion of Saints, and to be Nurſing Fathers to the Church, even that part of the Holy Catholick Church which they are entruſted with; and to protect them from the violence of men: It will keep them from the ſins of Jeroboam that corrupted Gods worſhip, and put forth his hand againſt the Prophet that ſpoke againſt it: Whereby God will be engaged to be their Protector in Peace and War: When Princes and people that fall out with Holineſs and take part with the fleſh, and ſet themſelves againſt the ſervants, the worſhip, and the wayes of Chriſt, do put themſelves from under his protection, and put themſelves under the battering and piercing ſtroakes of his diſpleaſure: And wo to him that ſtriveth with his Maker, and that kicks againſt the pricks of his ſeverity, Iſa. 45. 9. Acts 9. 5. & 26. 14. The fatal ruine of the Kingdoms of the world, or at leaſt the final ruine of the perſons, is from their enmity and rebellion againſt the Lord, and becauſe they will not be his Kingdoms, but hate and quarrel with his wayes, and perſecute his ſervants: And Godlineſs preſerveth Princes and Magiſtrates from this ſin and ruine.

4. Holineſs will cauſe the Rulers to hate ſin in themſelves and others, and to remove the abominable thing from before the eyes of Gods jealouſie; and to drive away the froward; and not to know the wicked and the proud, and to cut off the ſlanderer, and the wicked doers; and to ſet no wicked thing before their eyes, Pſalm 101. In their eyes a vile perſon will be contemned, but they will honour them that fear the Lord. By this means their Kingdoms may be Holy, and God will delight in them, and dwell among them, and it ſhall be ſaid of them, as Jer. 31. 23. [The Lord bleſs thee, O habitation of Juſtice, and mountain of Holineſs.] And when Iſrael is [Holineſs to the Lord] all that devoure him ſhall offend, evil ſhall come upon them, ſaith the Lord.] Jer. 2. 3. The holy examples, and holy Government of Godly Kings and Magiſtrates, will draw the hearts of the people to Holineſs, and cauſe it to flouriſh in the Lands: Whereas the wicked examples and government of the ungodly, tendeth to make all about them wicked: For, as Solomon ſaith, Prov. 29. 12. [If a Ruler hearken to li s, all his ſervants are wicked] And then they are fuell for the wrath of God, both as offenders, and as enemies: For they will be ſtill rebelling and oppoſing him; and carnal intereſt and enmity will pervert them to uſe the reprovers as Aſa, and Amaziah, and Jeroboam, and Jezebel, and Joaſh did: and to think with Saul that Doeg was the beſt ſubject that would kill the Prieſts at his command, and thoſe the worſt that would not betray them, or deſtroy them: and to ſay to falſe accuſers as he did to the Ziphites, 1 Sam. 23. 21. Bleſſed be yee of the Lord, for yee have compaſſion on me.] And ſaith the Lord, Iſa. 27. 4. [Who would ſet the briers and thorns againſt me in battel? I would go through them, I would burn them together.]

5. Holineſs will ſave Princes and Rulers from the great and dangerous temptations of their Riches, and Honours, and Power, and Pleaſures, and will teach them to mortifie the fleſh, and live after the ſpirit (Rom. 8. 1, 6, 13.) and will keep them hereby from thoſe ſins that would ſubject them to the conſuming wrath of the impartial God, and will bring them to Heaven notwithſtanding all the impediments of the world, even as a Camel through a needles eye, by the power to which all things are poſſible. And doubtleſs that which maketh men moſt acceptable to God, and tendeth to the everlaſting happineſs of the perſons, muſt needs be better for all ſocieties then that which prepareth them for damnation, and keepeth them here under the indignation of the Lord. See 2 Sam. 23 3. Lev. 25. 46, 53, 43. Iſa. 32. 1. Rom. 3. 4, 5, 6. & 12. 8.

11. And as Holineſs thus maketh the moſt excellent Princes and happy Governours, ſo it maketh the moſt Loyal and obedient Subjects, and is the moſt powerful preſerver of peace in all Societies.

If any ſhall ſay, that the people that are accounted Holy have cauſed as great contentions and rebellions in the world, as any other, witneſs the wars in France, Savoy, Bohemia, Scotland, England, &c.] I ſhall firſt prove undenyably from the nature of the thing, that true Godlineſs muſt needs make the beſt Subjects, and tend to the happineſs of Common-wealths, and then I ſhall more nearly anſwer the Objection.

1. Holineſs effectually teacheth ſubjects to know themſelves; To know their weakneſs and meaneſs and unworthineſs, and to know their places and their proper work. It kills that pride that makes men think that none are ſo fit to Rule as they; and it makes them ſo humble as to think themſelves unworthy of protection in the meaneſt ſtation. And alſo it ſo takes them up with a higher ambition, and ſets their heart on the greater things, that they are dead to the Ambition of the world, and can eaſily leave theſe things to others: Their Kingdom is not of this world: They are taught to expect affliction and perſecution, and not to aſpire after crowns. No man can deny that this is the leſſon ſet them by their Lord, and the Covenant which they make with him when they become his Servants. Whereas the ungodly having their portion in this life, and reliſhing and minding moſt the things of the world, will ſnatch and ſcramble and turn every ſtone and do any thing within their reach for worldly honours.

2. Holineſs teacheth ſubjects to ſee God in their Rulers, and honour and obey them as his officers, even with an honour and obedience participatively Divine; And no men can give them a higher honour then they that thus honour them on Gods account: and no men can give them ſo full and firm and conſtant obedience, as they that obey God in their Governours: No man can give them higher titles, then they that take them to be the Officers of God. Carnal men obey their Governours meerly as men that are able to do them good or hurt. If they were ſure to receive no dammage by contemning them, they cared not to trample them in the dirt. Though that people ſinned in deſiring a King, yet when they had choſen that kind of Government, and Saul was ſet over them, thoſe that went with him were ſuch [whoſe hearts God had touched: but the Children of Belial ſaid, How ſhall this man ſave us? and they despiſed him and brought him no preſents] 1 Sam. 10. 27.

3. Holineſs cauſeth ſubjects to obey and ſubmit for conſcience ſake: They do it becauſe God himſelf hath commanded them to do it. They pay tribute, and give honour and obedience becauſe it is part of their Obedience to God, required of them in the fifth Commandment, which is the firſt with promiſe: Outward proſperity is eſpecially promiſed to them that honour their Parents and ſuperiours. And the commands and promiſes of God with the bonds of Conſcience do tie men faſter to their duty, and reſtraine more effectually from diſobedience then the words of men alone can do. Conſcience holdeth ſtrongly and conſtantly; and it holdeth as well in ſecret as in publike; ſo that if a man were ſure to do a miſchief and never be diſcovered, he would never the leſs abhor it, as being not unknown to God and conſcience. A man that feareth not God nd conſcience, will never ſtick to do a miſchief, if he may eſcape the eye and revenging hand of man: Faux will ſet fire to the train to blow up King and Parliament, if he ſee but a probability of eſcape. But he that feeleth the bonds of God upon him, dare not rebel.

4. Holineſs deſtroyeth Self-love which is the Spring of all diſcontents, and diſobedience: and teacheth a man to own no Ends or intereſts but what ſtand in due ſubodination to the honour of God and the common good; and in due coordination with the welfare of our neighbours: Whereas the ungodly are every man of them an Idol to himſelf: ſelf is the only Lord and Law, ſet up againſt God and King and Countrey; And if God or King, or Countrey be ſerved by them, it is but in ſubſerviency to themſelves, as they look to attain ſome wealth or dignity or honour by it. The ſelf-ſeeking man is faithful and truſty to no man but himſelf. And the ſelf-denying man hath no great temptation to be unfaithful.

5. Holineſs doth partly conſiſt of charity, and teacheth men to do as they would be done by: And how can it goe ill with any ſocieties where Love prevaileth, and men are as loth to wrong as to be wronged, and to do hurt to others as to themſelves!

6. Holineſs brings down Gods bleſſing on each particular ſubject: and maketh a people the delight of God; and brings them under the promiſe of his favour. Godlineſs is profitable to all things, having the promiſe of the Life that now is, and of that which is to come, 1 Tim. 4. 8. What abundance of promiſes are there to the obedient? Iſa. 1. 19. Deut. 4. 30. Exod. 23. 22. Deut. 11. 27. & 13. 4. & 30. 2, 8, 20. Jer. 7. 23. & 11. 4, 7. &c.

7. Holineſs maketh men meek and patient, and teacheth ſubjects not to make too great a matter of any injury that is done them; nor to cenſure unwarrantably the actions of their ſuperiours: nor to murmur and ſtir up diſcontents; but quietly to bear all in obedience to God, and for the common good.

8. Holineſs diſpoſeth men to Unity and Concord, and is as much againſt diſcord and diviſion as healthful nature is againſt wounds and ſickneſs. Whence are wars, but from the luſts that war in your members? Jam. 4. 1. The ſervant of the Lord muſt not ſtrive: The new Command of ſpecial Love to one another, and the ſtrange forbearance, conceſſion, condeſcenſion, forgiving and loving enemies themſelves, required in the Goſpel, muſt needs do much if truly practiſed to preſerve the Peace of any nation.

9. Holineſs aſſureth us of ſo great a Reward to thoſe that obey their ſuperiours in things lawful, and offereth us ſo much better things upon our patience, and ſubmiſſion, then ever diſobedience or rebellion can attain, that hereby it muſt needs tend to the quiet and benefit of Societies. He that is bound to rejoyce and be exceeding glad in his perſecution, becauſe his reward in heaven is great, hath ſmall reaſon to contrive, or fight, or ſin to eſcape the perſecution together with the reward, Matth. 5. 11, 12.

10. Holineſs teacheth men both to continue obedient and faithful againſt all temptations, and alſo to propagate the ſame reſolutions, and to draw all others to obedience with us. It was the excellency of Chriſts example, that he would be obedient even when he was falſly accuſed of treaſon, and charged as an uſurper of Ceſars right. If we ſhould be called ſeditious, diſobedient, rebellions, when we are moſt loyal, it muſt not move us from our loyalty at all. In all theſe ten particulars I have ſhewed, that in the nature of the thing, it is undenyable that Godlineſs is the ſtrength and beauty and ſafety of Kingdoms and of all Societies: in that it engageth the ſubject as well as the Governours, in all that tendeth to their peace and wellfare.

And now you may ſee by what is ſaid, that there can be no weight in the Objection which pretendeth from the Caſe of the Waldenſes, Albigenſes, Bohemians, French, &c. to produce experience againſt what I am proving. Health may as truly be ſaid to be the cauſe of ſickneſſes, as Godlineſſe to be the cauſe of treachery, rebellion or diſloyalty; there being nothing in all the world except God himſelf, ſo contray to theſe as Godlineſs is.

But you will aske, Whence is it then that we have the foreſaid inſtunces? I anſwer ſometime not authority but malice and cruelty driveth poor Chriſtians to a ſtone, wall, and if they turn again when they can fly no further, accuſeth them of Rebellion; As it was with the Waldenſes, the Bohemians, &c. Sometime Princes and States fall out among themſelves, and cannot agree about their Titles, and the Bounds and degrees of their Power: And then whoever the people are againſt, they are ſure from that ſide to hear the moſt opprobrious Titles, and be uſed accordingly if it be in their power. Sometime the right of Government is not eaſily or generally known: as in the contention between the houſes of York and Lancaſter here: And then as one party conquereth one year, and another the next, ſo the people muſt be called Traytors and Rebells by each party that prevaileth, if they obeyed and ſerved the other party againſt them: And if they refuſe to obey and defend either of them, they will be condemned by both. Sometime the Politie of Empires and Common-wealths is ſo imperfect and obſcure in the conſtitution, that the ſeveral parties that pretend to intereſt, cannot agree about their Rights, nor the Lawyers agree among themſelves: And the people cannot be thought to be wiſer then the Lawyers in the affairs of their profeſſion: If Nero and the Senate of Rome had each of them commanded the Chriſtians to aid them againſt the other, it would not have been eaſie for the wiſeſt and holieſt of the Chriſtians then to know which part they ſhould have adhered to and aſſiſted: Paul thought not meet to decide any ſuch controverſie: He commanded every ſoul to be ſubject to the higher powers, and not reſiſt: but he tells them not whether Caeſar or the Senate was the higher powers in a caſe of conteſt and diviſion. Sometime a Traytor uſurpeth the Government, and Chriſtians think when they ſee him ſetled and in poſſeſſion, that, though they hate his uſurpation, yet they are bound to honour and obey him as being poſſeſſed of the Government: Thus Gregory the great too haſtily and flatteringly owned and applauded Phocas: and the Chriſtian Biſhops ordinarily ſubjected themſelves to the Emperours that came in by blood and violence: Thus the Biſhops of Rome, and of other Churches in Italy and the adjacent parts, ſubmitted themſelves (I think too ſoon) as ſoon as they perceived him to be conquerour, to Theodorious: and ſo they did to other conquerours. Sometimes, as the General Councils of Baſil, Conſtance, &c. determined that a Council is above the Pope, and declared the contrary to be a damnable Hereſie, and commanded the Biſhops and people to obey them againſt the Pope: ſo Senates and Parliaments and the Majority of the States men and Lawyers may tell the people that are unacquainted with ſuch Law-caſes, that in this or that they are bound to obey them, upon higheſt penalties, and that they ſhall receive to themſelves condemnation if they reſiſt them; and ſo may miſlead ſuch as intend nothing but to obey the higher powers for Conſcience ſake. And though the errour and commands of Councils and Parliaments excuſe not à tote an illiterate Laicke that underſtandeth not thoſe matters, yet ſurely à tanto it is ſome excuſe.

And ſometime oppreſſion maketh a wiſe man mad, Eccleſ. 7. 7. And ſometime impatience prevaileth with the weak to do things unwarrantable: & humane paſſion blindeth, Reaſon: & ſometime Temptations prevail in this as in other caſes: And ſometimes Hypocrites, that never had any true Religion, do ſhew their carnal diſpoſitions, and unmortified luſts and paſſions and pride, by their rebellion againſt their lawful Governours: and then Religion muſt bear the blame of the actions of thoſe that counterfeit Religion: and of thoſe crimes which it doth moſt prohibite and condemn.

In a word, Be the accuſation againſt any particular perſon juſt or unjuſt, nothing is more ſure and clear then that he is moſt unjuſt that will charge the Chriſtian Religion as guilty of Countenancing any Rebellions, Conſpiracies, ſedition, diſobedience, faction or diviſions. Chriſt went before us in his own example to pay tribute to Caſar: and commanded us to give to Caeſar the things that are C ſars: and their falſe accuſing him and condemning him as an offender againſt Caeſar, did no whit move him from the duty of his ſtate of humiliation. What can be more againſt all Treaſon and perfidiouſneſs, then that holy doctrine which commandeth us the exacteſt performance of every lawful promiſe, much more of our Oaths, and duties of Allegiance? what can be more againſt Rebellions then that holy doctrine which teacheth us a life of patience and meekneſs, condemning private revenge, and commanding us rather to turn the other cheek to him that ſmiteth us, and to give our coat to him that taketh away our cloak, and go two miles with him that would compell us to go one, that is, to ſuffer yet more, rather then revenge our ſelves or break peace, or order, or raiſe wars, to eſcape ſuch injuries? It is a crucified Chriſt that conquered by ſuffering, that is your example: And our Religion is but our Conformity to him in his ſufferings and his holineſs. He hath made it part of our duty to himſelf to obey Kings and Rulers, and all Superiours, not only the good, but the froward, and to take it patiently if we ſuffer for well-doing, and not to return ſo much as a reviling, diſhonouring word, or murmuring, rebellious thought. It is not fighting for our ſelves, but following him with the Croſs, and forſaking all that we have, that Chriſt hath made the work of his diſciples, and the neceſſary condition of his promiſe of ſalvation, Luke 14. 33. There is no Maſter in all the world that ſo ſtrictly commandeth Patience and forbearance, and forgiving and Love, and Peace and ſubmiſſion to one another as Jeſus Chriſt doth: He ſets the hearts of all his ſervants on another Kingdom, and tells them they have greater things to mind then riches or honours or domination upon earth. He taketh the bone of contention from before them, and bids them leave ſuch things as theſe to the men of the world, that have their portion in this life. You may as honeſtly ſay that the Sun is the greateſt cauſe of darkneſs, as that Chriſt and holineſs are the cauſe of ſeditions, rebellions, treaſons, or perfidiouſneſs in the world. All the world ſet together hath not done ſo much as he hath done againſt them. If men threaten hanging and quartering to ſuch offences, Chriſt threatneth damnation in hell fire to them: And would you wiſh him to inflict a ſharper puniſhment, or more ſeverely to manifeſt his hatred of the crimes!

I tell you therefore if you ſhould find Rebellion and Sedition among Chriſtians, it is but as you may find corruption in the bodies of the living, which is contrary to life and health, and to be found much more among the dead. I am not here pleading for individual perſons, but for Chriſtianity and Godlineſs. If any profeſſed Chriſtians forſake the way of Patience and Subjection, and turn to Rebellion and diſloyalty, they do far forſake Religion and Godlineſs, and much more wrong and offend their heavenly maſter, then their King and Governours. Plead who will for the wickedneſs of ſuch men; for my part I will not. I am ſure Chriſt will not plead for their ſin which he condemneth. He may juſtifie them from it, upon repentance; but he will never juſtifie them for it and in it. It is not becauſe they are godly but for want of Godlineſs, that any men have ever been guilty of rebellions, or reſiſting Lawfull powers: As Dr. Ward hath fully proved in his Sermon on Rom. 13. 2. Nothing more tendeth to the ruine of Rulers and people, then to hearken to the Devil and the Enemies of Holineſs, that would perſwade the world into a conjunction with them in the Enmity againſt the way of Godlineſs and the faithful ſervants of the Lord, upon pretence that they are adverſaries to Governours and Government. It is a weighty truth that the foreſaid Doctor begins his Sermon with [Among all the ſtratagems of the Devil, tending to the undermining of Religion, and the ſubverſion of the ſouls of men, though there cannot be any more unreaſonable, yet there was never any more unhappily ſuccesful then the creating and fomenting an Opinion in the world, that Religion is an Enemy to Government, and the bringing ſincerity and zeal in Religion into jealouſie and diſgrace with the Civil Powers.] It was by this Jealouſie blown into the heads of the High Prieſts and the Sanhedrim amongſt the Jews, and of Herod and Pontius Pilate, that Chriſt himſelf was accuſed, condemned and executed on a tree: By this the Apoſtles were haled before the Governours of Provinces; forced from one City to fly to another: for this they endured bonds and ſundry kinds of death. It was through this fancy that the Chriſtians for three hundred years together endured the rage of Heathen Emperours, being deſtitute, afflicted and tormented: Our Lord Chriſt was traduced as an enemy to Caeſar, a man refractory to the Roman Laws, and a Non-conformiſt to the Religion and Laws of his Countrey.] Thus and more that Author. So that it is no new thing for the moſt innocent and holy and excellent perſons to ſuffer as enemies to the Government where they lived; nay it hath been the common caſe: nor is it ſtrange to hear Religion and Holineſs charged with theſe crimes which they are moſt againſt.

As for the malicious ſlanders of the Papiſts againſt the Reformed Churches, as if they had promoted all their Reformations by Rebellion, they have been confuted ſufficiently by many. At this time, I ſhall only deſire the Reader that would be ſatisfied in this, and underſtand the Proteſtant doctrine in theſe points, to read Biſhop Bilſons [Difference between Chriſtian ſubjection, and unchriſtian Rebellion:] Eſpecially pag. 382. and from 494. to 522. Alſo Hookers Eccleſ. Polit. the laſt Book (lately publiſhed.)

And if he would know whether it be an Article of the very Religion of the Papiſts, that the Pope may give away the Dominions of Temporal Lords that deny Tranſubſtantiation, or hold ſuch like points which he calleth Hereſie, or that will not exterminate all that hold them out of their Dominions, and that he may diſcharge their ſubjects and vaſſals from their Allegiance: I only intreat him with his own eyes to read the Decrees of their approved general Council at the Laterane under Pope Innocent 3. and ſet him but believe his eye-ſight. And for their caſe and confutation, let him alſo read King James his Anſwer to Perron's Oration.

Having thus interpoſed an Anſwer to their Objection, that ſay, Religion hath brought forth Rebellions (which I confeſs that Religion which teacheth Rebellion hath done; but the Chriſtian Religion which condemneth it, and engageth men againſt it as aforeſaid, doth not) I now proceed to ſome other proofs, that Godlineſs is the greateſt ſecurity and eſtabliſhment to Kingdoms and all Societies.

12. Godlineſs above all things engageth men to be true to their Covenants; to keep all their Oathes and Promiſes of Obedience to Kings and to other ſuperiours; and to be faithful and truſty in all their duties to one another: So horrid is the ſin of Perjury and Covenant-breaking, that God hath condemned it, not only in the holy Scriptures, but alſo in the Law of Nature. He will not bear with it in the Greateſt Princes; how then ſhall Perfidious ſubjects ſcape? What fair excuſes had Saul for his breaking the Vow and Covenant with the Gibeonites? He might have ſaid, 1. They procured it from Joſhua by a meer cheat. And therefore no benefit belonged to them from their own ſin and fraud. 2. That Joſhua not knowing who they were, ignordutis non eſt conſenſus. 3. That God had forbid to ſpare any of thoſe Nations. 4. That it was not Saul that made this Oath and Covenant, but Joſhua. 5. That Saul did it in zeal for the people of Iſrael. Yet for all this in Davids dayes there was a famine in the land, for this ſin of Saul, which was not expiated till ſeven of his ſons (or poſterity) were hanged at the Gibeonites requeſt: And though David might well ſee that he might be cenſured as contriving all this himſelf for the extirpation of the ſine of Saul, yet would be not forbear the execution, 2 Chron. 21. And when the people murmured at Joſhua and the Heads of Iſrael for ſparing them at firſt, they are anſwered with the Obligation of the inviolable Oath, Joſh. 9.

So though Zedekiah was the King of Babylons Captive, force could not excuſe his perjury and Covenant-breaking, but God ſeverely condemned and avenged it.

So that every Subject that hath but bound himſelf in Allegiance to his Soveraign, is under ſuch an Obligation as to a true Believer is more dreadful to violate, then it is to ſuffer death.

Yea God hath written ſuch a Law againſt Perjury, even in Nature it ſelf, that he muſt needs be afraid of it, that is not a flat Atheiſt, leſt his appeal to God, do bring the vengeance of God upon him: And in this life the perjured ordinarily meet with that Divine revenge which is the fore-runner of eternal vengeance: The perjured are unfit for humane Society; hated by God, and never more to be truſted by man, till ſound Repentance make a change: Which made Auguſtine determine, that he that urgeth another to forſwear himſelf, is as much worſe then a murtherer, as killing the ſoul is worſe then killing the Body. Seeing then that Religion doubleth theſe ſacred bonds, and caſteth Hell-fire into the face of the perjured and perfidious, it muſt needs be a ſingular perſerver of Kingdoms and all Societies, which fall in pieces where theſe bonds are looſed; and fall into the hands of God, who is a conſuming fire, eſpecially to perjured men.

13. Moreover it is only Godlineſs that obeyeth with true Loyalty, and carryeth on all works methodically for the common Good. As he that will obey every Juſtice of Peace in all things that he commandeth, without reſpect to the Laws or will of the Soveraign Power, may be ſooner a Traytor then truly obedient; (for every Juſtice or Lord may arm him againſt his Prince) ſo he that will obey the Princes of the earth, without reſpect to the Will or Intereſt of the Eternal God, will be but a Traytor to God, under pretence of obeying Princes, that are but his Officers and Servants. But the godly begin at God in their obedience; and therefore they proceed methodically, and obey men upon right grounds and in their proper places. It is not the moſt abſolute obedience to man that is the beſt. He that ſhould command men cauſeleſly to fire his Countrey, or to deſtroy the innocent, or to raviſh Virgins or mens Wives, were not to be obeyed, as Doeg obeyed Saul; but God is firſt to be obeyed. It is he that begins, proceeds, and ends with God, that is ſure to do no wrong, nor be miſled.

14. Holineſs poſſeſſeth men with a publike ſpirit, and maketh the •• ſe •• others to be our own, and teacheth us to do as we would be done by; and giveth every man that hath it, a compaſſion to others in their diſtreſs, and an earneſt deſire after their welfare, and a rejoycing in it; when ungodly men are all for themſelves. Pſalm 137. 1 Cor. 12. 25, 26, 27. & 13. Acts 2. 44. Mat. 7. 12 Mark 12. 33.

15. Godlineſs engageth men in Doing good, as the very buſineſs of their lives, which is to be Rewarded with everlaſting Happineſs: So that beſides what is forced from men by Law, they are to be ſtill in the exerciſe of Charity, and to be zealous of good works; and to make it their ſtudy to do all the good they can: And therefore they are certainly the profitableſt members in any Society, that are moſt truly Godly, Luke 10. 29, 30, &c. Deut. 15. 9. Luke 6. 38. Gal. 6. 9, 10.

16. Moreover Holineſs teacheth men to forgive wrongs, and to Love our enemies, and to let go our right, rather then to break Peace and revenge our wrongs: and to forbear even going to Law contentiouſly, and where our putting up injuries meerly to our ſelves, may ſuffice for the avoiding of it. Luke 6. 27, 28, 29. Mat. 6. 14, 15. 1 Cor. 6. 7. And what contention can there be where theſe Rules are practiſed? except when the intereſt of God or others is violated; which is not in our power to remit. If you ſay, that Theſe things are good if they were practiſed: I anſwer, 1. You confeſs then that Holineſs is good: For the Rule is Good, whether it be practiſed or not. 2. I anſwer, that ſo much as any man is ſanctiſied, he doth practiſe it. And therefore if any man live not according to the Rule which he profeſſeth to live by, that is from the remnant of that ſin within him, which the wicked plead for, and for want of more of that Godlineſs which you diſtaſte. Make him more holy, and he will do all this.

17. Holineſs ſecureth every Society, and intereſteth them in the moſt impregnable defence; even in the Love and favour of the Lord; and in his many ſure and precious promiſes. He hath engaged his Almightineſs and Fidelity for ſuch, and rendreth them as the apple of his eye, and hath promiſed that he will be their defence, Zech. 2. 8. Pſalm 5. 11. & 7. 10. & 59. 9, 16, 17. & 62. 2. whereas the ungodly are under his curſe, Pſalm 1. 6. & 37. And which of theſe Societies is liker to be happy?

18. Godlineſs is the ſureſt way to furniſh every Society with all the bleſſings that are truly good for them. For they have the favour and promiſe of him that is the giver of them all. Rom. 8. 28. Pſalm 34. 10. & 84. 11. & 23. Godlineſs is profitable to all things, having the promiſe of the life that now is, and of that which is to come, 1 Tim. 4. 8. & 6. 6. Mat. 6. 33. But wickedneſs is the certain way to ruine. Even one ſinner deſtroyeth much good, Eccl. 9. 18. and one godly man hindreth much evil, as the caſe of Joſeph, Moſes, Daniel, and many others tells you.

19 Moreover it is Godlineſs that is the honour of all Societies: Without this their wiſdom is meer folly, and their Riches are but the etters of their ſlavery, and canker to gnaw them and teſtifie againſt them, and their greateſt victories may be but murders which ſhall damn them: and their ſplendour in the world is but the ſign of their miſery in the eyes of all fore-ſeeing men: Prov. 14. 34 [Righteouſneſs exalteth a Nation; but ſin is a reproach to any people.] What Glory can be equal to the Glory of our intereſt in God, and of our being his people, and doing his work, and having his preſence?

20. Laſtly, How can that be worſt on earth, that is ſo good in Heaven? The perfection of Holineſs hereafter, with the Holy Love, and Praiſes, and Enjoyments of the Saints, will be their Glory. If you think this worſt in your Societies on earth, what do you but renounce it? If Heaven be worſt for you, come not thither. If the participation of that which is the felicity of the glorified, be not the felicity of all Societies, I deſire none of their felicity.

What if Saints from Heaven would come down and dwell among you here on earth? I beſeech you as men of reaſon, anſwer me theſe two Queſtions.

1. Whether you do not know or verily believe, that they would be more Holy, and Pure, and Exact, and ſtrict, and more averſe to all ſin, then any of thoſe are that now you diſlike as too preciſe?

2. Whether you would therefore call them Puritanes, and hate them, and caſt them out, or impriſon them, or take them for the troublers of your Countries, or rather for the honour and bleſſing of your Countries? What you would do by them, that do by thoſe that come neareſt to them among you.

CHAP. V. Times of Holineſs are the Beſt Times.

AND now I have given you all this Evidence, I dare leave it to the judgement of any man that is fit to judge, Whether it be the godly or ungodly that are the Better Magiſtrates, or Better Paſtors of the Churches, or Better Members of the Common-wealth, or of any Society? Judge now whether the Places and Times are not Beſt that are moſt Godly? And whether it be the Godly or the Ungodly, that are the Troublers of the world?

And yet it hath ever been the practice of ungodly men, to charge it upon them that Fear the Lord, that all the troubles of the world are long of them. We were all quiet, ſay they, before this Religion and preciſeneſs troubled us; and this is it, that ſince it came among us, hath ſet us all together by the ears.] But if theſe men be yet reaſonable, I deſire them to conſider,

1. That this hath alwayes been the old complaint of the moſt wicked men, which God himſelf hath teſtified againſt: When Lot did but gently admoniſh the abominable Sodomites to forbear a villany not to be named, Gen. 19. 7, 8, 9. [I pray you Brethren, do not ſo wickedly] What ſaid they to him? and how did they take it? Why [they ſaid, ſtand back: and they ſaid again, This One fellow came in to ſojourn, and he will needs be a Judge! Now will we deal worſe with thee then with them.] Is not this the caſe between us now? How are we unpeaceable? Becauſe we are againſt ſin? If we would hinder men from wronging God, and from condemning their own ſouls, and others, then forſooth, we are their troublers, and we judge them, and we diſturb their Peace? Juſt like the Sodomites, [Theſe preciſe fellows, ſay they, will neede be our Judges, and we muſt be ruled by them; before they came among us we had none of this ado;] But did not God, think you, decide the controverſie aright? He firſt took Lot and his family away, that the Sodomites might be troubled with that preciſe and buſie fellow no more; and then he ſent fire from Heaven on Sodom, and conſumed them all, making them an example, ſuffering the vengeance of eternal fire, Jude 7. Or as it is fully ſet forth by the Holy Ghoſt. 2 Pet. 2. 6, 7, 8, 9. [Turning the Cities of Sodom and Gomorrah into aſhes, he condemned them with an overthrow, making them an example to thoſe that after ſhould live ungodly: (Mark this) And delivered juſt Lot, vexed with the filthy converſation of the wicked (For that righteous man dwelling among them, in ſeeing and hearing, vexed his righteous ſoul from day to day with their unlawful deeds) The Lord knoweth how to deliver the godly out of temptations, and to reſerve the unjuſt to the day of Judgement to be puniſhed.]

And now who is it that was troubleſom, and the cauſe of evil? Was it Lot, or was it Sodom? Take heed leſt God take the Lots that trouble you from among you, and when you are rejoycing that you are rid of them, he ſerve you worſe then he ſerved Sodom.

In the daies of Noah, no queſtion but that Preacher of Righteouſneſs ſeemed to the world a singular and a ſelf-conceited fellow: But did not God decide the controverſie whether it were Noah, or they, that were the troublers of the world? Saith Peter 2 Pet. 2, 5. [God ſpared not the old world, but ſaved Noah the eighth perſon, a Preacher of righteouſneſs, bringing in the flood upon the world of the ungodly.]

When Iſrael ell before the men of Ai, it was a doubt who it was that was the cauſe of that calamity; but God proved it to be Achan, who is ſtoned upon this ſentence of Joſhua, Joſh. 7. 25. [Why haſt thou troubled us? the Lord ſhall trouble thee this day.

2. And conſider I pray you, What a Quietneſs it is that you have, before you are troubled by the Godly? It is a Quietneſs in the high way to Hell: You had the priviledge of damning your ſouls without diſturbance from theſe preciſe controllers. Hath not Chriſt told us, that the Devil is thus like a ſtrong man armed, that while he keepeth his Palace, his goods are in Peace: but when a ſtronger then he ſhall come upon him and overcome him, he taketh from him all his armour wherein he truſted, and divideth the spoils.] Luke 11. 21, 22. The hearts and the Nations that are not conquered by Chriſt, are the Devils Garriſons and poſſeſſions: Do you think that it is beſt that he poſſeſs them ſtill in Peace? Or that the Preachers of Chriſt, that plant his Ordinance againſt them, and batter them, till they are forced to yield, are therefore buſie troubleſom fellows? What is it for, but for your deliverance, that are Satans captives at his will? 2 Tim. 2. 25, 26.

3. And might you not on this ground alſo account Chriſt himſelf the troubler of the world, as much, and a thouſand times more then us? For be doth more to diſturb men in their ſins then any of we: and be doth more for Holineſs then all the world beſides. And in this ſenſe he confeſſeth and fore-tells us, that, he came not to ſend Peace, but diviſion into the world, into Towns, and Countries, and Families, Luke 12. 51, 52, 53. If we can have no Peace with you, unleſs we will diſobey our Lord, and ſerve the Devil and the fleſh, and damn our own ſouls, and ſuffer you to do the like, then keep your Peace among your ſelves; we will none of that Peace: we have no mind to buy your friendſhip and good words at ſuch a rate! If your peace will ſtand with our peace with God, and peace of Conſcience, we will gladly accept of it: If it will not, we can be without it. Your ſouls are like ſores that may not be ſearched, or a broken bone that muſt not be ſet, for fear of hurting you: You are like men that muſt have that which would kill them; or like children that will cry if they be but taken out of their dung, or kept from fire, or from knives. If we do but croſs you in the way to Hell, we trouble you, and we break the peace? Yea, and if we will not caſt away our ſouls everlaſtingly for company? And is this the caſe? Is this the breaking of your Peace? The Lord will ſhortly be a Righteous Judge between you and us, and tell you, who it was that was the Troubler of the Towns and Countries, and of the world.

You find Ahab and Elijah at this conteſt. Ahab takes him for the Troubler of Iſrael when a heavy famine was among them: Elijah ſaith, No; but it was Ahab and his Fathers houſe that had troubled Iſrael by their wickedneſs, 1 Kings 18. 17, 18. And which think you was in the right, the Prophet or the King?

Why Sirs, What is it that Godlineſs doth, that it ſhould be taken for the Troubler of the world, when ungodlineſs is taken for your peace? Is it our perſwading or hindring you from ſin that troubleth you? And will not the everlaſting fruit of it trouble you more? Then even ſay, that waſhing you, or ſweeping your houſes, or curing your ſores, or ſickneſs, or perſwading you not to kill your ſelves, is a troubling of you! Or is it, (as the Lord hath told us it will be, Matth. 5. 10, 11. John 15. 18, 19. 1 Pet. 4. 4, 5.) becauſe we are not ſuch as you, and will not do as you do, and be of your opinion, and forſake our Lord to keep you company? Is it not with good reaſon? When we know you cannot ſave us harmleſs: and will not anſwer for us before the Lord? We know that every man muſt anſwer for himſelf, and therefore we durſt not truſt you, if you would promiſe us to bring us off: It is beſt for you to ſtudy better how to anſwer for your ſelves. But if you are reſolved on it, that ungodly you will be, and that you will venture on Hell to ſcape a holy life, why ſhould not you give us leave to pitty you, and to forbear your folly, and to ſave our ſelves? Will it do you any harm that others ſhould be ſaved? Or that others ſhould be Godly? Your own ſanctification indeed cannot ſtand with your luſts and fleſhly pleaſures: but another mans may. It will take none of your vain-glory, or wealth, or ſenſual delights from you, that another man is ſanctified, or devoted unto God. And therefore be not angry with us, if we obey the Holy Ghoſt, that calleth to us, Acts 2. 40. [Save your ſelves from this untoward generation.]

Object. O but (ſaith the ungodly crew) it was never a good world ſince there was ſo much Religion, and preaching, and preciſeneſs, and ſo much ado about ſerving God! It was a better world, when we had but a ſhort Service read on Sundaies, and played, and merrily talkt together the reſt of the day! There was more Love and good neighbourhood then amongſt men then there is now: There was not then ſo much deceit, and conſening, and oppreſſing, and covetouſneſs in the world: There was more peace, and plenty, and a better world it was then now.

Matters of peace and plenty change often in the ſame age. And certainly you have as little hinderance now, from being as good as you have a mind to be, as ever your fore-fathers had. Two things I have to ſay to your Objection.

1. If this be true that the world is ſo bad, which part is it of the world that you mean? Is it all, or ſome? Not all ſure; that were too horrible cenſoriouſneſs to ſay. Then God would preſently deſtroy the world. Sodome had one Lot, and his family in it Well? it is but ſome then that are ſo bad. And which part is it? Is it the Godly, or the Ungodly? If Godlineſs be naught, then Heaven is naught, where there is nothing elſe; And then take it not ill to be ſhut out? If it be the Ungodly that are naught, thats it that I am ſaying. It is time then to leave it, and to turn to God. Is it not you your ſelves that make the complaint that are the men that make the world ſo bad? Is is not you that are ſo Covetous and worldly that you have nothing for the poor, and no time to ſpare for the work that you were made for? nor ſcarce any room, to think or ſpeak of the life to come? Is it not you that have ſo little Charity that you even hate men for Loving and ſerving God, and ſeeking diligently to ſave their ſouls? Its true, that there was never greater wickedneſs in the world then ſince there hath been ſo much Preaching. But What is that wickedneſs, and in whom? It is the deſpiſing and diſobeying the calls of God; and the hating and neglecting of a holy life. Thoſe that are ſaved by the Goſpel, may ſay that it was a happy meſſageunto them: but thoſe that ſlight it, and willfully ſin in the openeſt light, may well ſay that it is a bad world with them: and worſe it is, and will be for ever, if they be not converted, then if they had never heard the Goſpel: It is you, and ſuch as you that deſpiſe the mercies of the Lord, that make it a bad world; and then you impudently complain of it, and charge it on them that will not be as bad as your ſelves: and take away the candle and ſhut the windows, that the light may not trouble you.

2. Well! but ſay you the world was better when there was leſs preaching, and leſs ado about the ſerving of God, and our ſalvation. I do not believe you, and I will tell you why, yea, Why I am certain that your words are falſe.

1. Becauſe you contradict the Lord. God ſaith thoſe times are beſt when there is moſt of the Light of the Goſpel, and moſt helps for our ſalvation, and when the people are moſt Holy. The increaſe of Light and Holineſs is a principal part of the Glory of the Kingdom of Chriſt, and of the Promiſes to the Goſpel Church, as you may ſee, Iſa. 9. 2. & 36. 26. & 42. 6. & 60. 3. Mat. 4. 16. Luk. 2. 32. Joh. 3. 19, 20. The word of God is the greateſt bleſſing under heaven: together with a heart to obey and practiſe it, Luk. 11. 28. Bleſſed are they that hear the word of God and keep it.] Pſal. 106. 3. & 119. 1, 2. & 1. 1, 2. God himſelf pronounceth them bleſſed that meditate day and night in his Law, and that make it their whole delight; and becauſe of the increaſe of Light and Holineſs extolleth the times of the Goſpel far above thoſe of the Law, affirming the leaſt in this Kingdom of God to be greater as to the honour and priviledge of his ſtation, then the Prophets, or John Baptiſt, Matth. 11. 11, 12. And would you wiſh me to believe ſuch ignorant men as you, before the God of Heaven that contradicteth you?

2. I will not believe you, becauſe your objection is nothing but a Blaſphemous accuſation of the Living God. If it were true that Preaching is bad, it is Chriſt then that is bad that doth command it. But I am ſure that Chriſt is not bad: and that ſuch as Blaſpheme him, do it to their coſt. It is he that hath laid a Neceſſity on us, and woe be unto us if we preach not the Goſpel, 1 Cor. 9. 16. and that chargeth us to feed the flock of God, 1 Pet. 5. 2. Yea the ſpirit chargeth us before God and the Lord Jeſus Chriſt who ſhall judge the quick and the dead at his appearing and his kingdom, that we preach the word and be inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort with all long ſuffering and doctrine.] If any one be to be blamed for all this preaching and ſtir for heaven, it is Chriſt that chargeth it ſo ſtrictly upon us. And if thou dare lay the blame upon the Lord, ſpeak out, and ſtand to it at judgement.

3. I know it is falſe that you ſay, that the world is the worſe for all this preachig and Godlineſs, becauſe it is againſt the very office of Chriſt, and of the Holy Ghoſt. Chriſt was a diligent preacher himſelf, and dare you accuſe him for it? He came into the world to bring us the Light of heavenly Truth: and dare you ſay that it were better be without it. It is the work of the Holy Ghoſt to illuminate and ſanctifie men, and do you think that he doth us hurt? Chriſt dyed to waſh and purifie by the word and Spirit, the Church which is his Body, that he might preſent it ſpotleſs to the Father, Eph. 5. 26. 27. And dareſt thou ſay that Chriſt came to do us harm? By this thy deſpiſing of his benefits, thou ſheweſt that thou haſt yet no part in him or in his ſaving benefits, but art in the gall of bitterneſs and bond of thy iniquities, and thy heart is not right in the ſight of God.

4. Moreover you are not to be belived becauſe you ſpeak againſt the experience of all the Prophets and Apoſtles of Chriſt. David had rather be a door keeper in the houſe of God, then dwell in the tents of wickedneſs; and judged a day in his Courts to be better then a thouſand, Pſal. 84. 10. and accounted them the bleſſed men that might even dwell in the houſe of God, and be daily taken up in holy praiſe and worſhip, Pſal. 65. 4. & 92. 13. & 23. 6. When he was forced from the houſe and publick worſhip of God, it was his daily lamentation, and he fainteth, and panteth, and longeth after the houſe and worſhip of God again, Pſal. 42. & 84. 2, 3, 4, 5. [How amiable are thy Tabernacles O Lord of hoſts? My ſoul longeth, yea even fainteth for the courts of the Lord: My beart aad my fleſh cryeth out for the living God:—Bleſſed are they that dwell in thy houſe: they will be ſtill praiſing thee: Bleſſed is the man whoſe ſtrength is in thee, in whoſe heart are the ways of them] The Prophet Iſaiah ſaith [In the way of thy judgements O Lord have we waited for thee: the deſire of our ſoul is to thy name, and to the remembrance of thee: with my ſoul have I deſired thee in the night; yea with my ſpirit within me will I ſeek thee early.] This was the mind of all the Prophets and Apoſtles: and God hath told us that it is the practice of all bleſſed men, to Meditate in Gods word day night, Pſal. 1. 2. And yet will you ſay that it was a better world when there was leſs of this? O ſelf-condemning Hypocrites! Why do you ſo much profeſs to honour the Prophets, Apoſtles and Martyrs of Chriſt, if you think that they were the troublers of the world, and that their doctrine and practice makes us worſe? Why do you honour them with the name of Saints, and yet deſpiſe both their doctrine and practice in thoſe that do but endeavour ſeriouſly to imitate them! Why keep you Holy days in remembrance of the dead Saints, and ſay that the world in the worſe for the living Saints? O horrible hypocriſie! to honour their names, and hate their doctrine and courſe of life, and ſay that the world was never good ſince it was troubled with ſuch as they! Do we trouble you with our Preaching, and praying, and our ſtir for heaven? How would Chriſt and his Apoſtles have troubled you, that went ſo far beyond us in all theſe, and made a greater ſtir then we, and turned the world (as their enemies charged them) up ſide down! Act. 17. 6. ſo buſie w s Chriſt in preaching and doing the work of God, that he neglected to eat his meat for it, Joh. 4. 34. and his fleſhly kindred would have laid hands on him as if he had been beſide himſelf, Mark. 3. 21. It ſeems if you had then lived, you would have been among the wicked enemies of Chriſt and of his Diſciples, and have ſaid [It was never a good world, ſince theſe buſie fellows made ſo much a doe with their Religion!

5. Moreover, you ſpeak againſt the inward feeling and certain experience of all true Chriſtians in the world. They all have taſted and found that excellencie in the holy ways and Ordinances of the Lord, that they value them above all the world. With David they eſteem them above Gold and Silver, Pſal. 119. 72. With Solomon they ſay that all the things that we can deſire are not to be compared to them, Prov. 3. 15. & 8. 11. And with Job they value the word of God above their neceſſary food, Job. 23. 12. And with Paul they count all things Loſs aud dung in compariſon of the excellent knowledge of Chriſt, Phil. 3. 7, 8. They know that it is a thouſand times better with them, ſince God converted them to a holy life then it was before, as well as you know that you are better in your health, then you were in ſickneſs. Try whether you can make men that ever were among thoſe where plague and war and famine raigned, to believe that [it was never a good world, ſince this plague and war and famine ceaſed.] You may as ſoon make wiſe men believe this, as make experienced godly men, to believe that it is worſe with them for their turning to the Lord, and living, holy, heavenly lives. You can never by all your doating and ſelf-conceited prating, make thoſe believe whom God hath ſanctified, that they were in a better caſe before, when they were the ſlaves of Satan, and ſerved ſin, & were under the wrath and curſe of God. They feel that within them that will never ſuffer them to believe you. The health of their recovered ſouls: their experience of the Goodneſs of the ways of God: the comforts they have had in the pardon of ſin and the hopes of Glory, do make them know that you talke diſtractedly, when you tell them that they were better before, or that the world is the worſe for the grace of God.

6. And we cannot believe you, when you ſpeak evil of a holy courſe, becauſe your words are againſt all Religion, and common reaſon; and much more, deſtructive of the Chriſtian faith. If God be not to be Loved with all our hearts, and ſerved with our greateſt care, then he is not God: or then there is no ſuch thing as Religion to be regarded. A God that is worſe then the Creature, is no God. If we muſt not ſeek firſt the Kingdom of God, and the Righteouſneſs thereof (Matth. 6. 33.) as Chriſt hath commanded, then it is in vain to ſeek it at all. If there be no Heaven or Hell, let us lay by all Religion. But if there be, that man that thinks it not worth his greateſt care and diligence to be ſaved, doth forſeit the reputation of his reaſon with his ſoul. Will you believe that man that ſaith he believeth that there is an Everlaſting Glory to be ſought, and made ſure of in this life of our pilgrimage and warfare, and yet thinks it not worth our ſeeking for above all, and worthy all our coſt and labour? He ſpeaks a groſs and blockiſh contradiction. A Heaven no better then Earth, is no Heaven. A Heaven that is not worthy the labour of a holy life, is no Heaven. And a God that is not worthy of all that we can do, is no God. Either plainly ſay that you are Pagans and worſe, and believe not any life but this: Or elſe live as Chriſtians, if you will be called Chriſtians; ſay not that you believe there is a Hell, if you think a Holy life too dear to ſcape it.

7. Yea this is not all, but your words do tend to Brutiſhneſs it ſelf. Pagans did believe (for the moſt part) a life after this. And Julian that Apoſtate Infidel himſelf doth preſcribe to all his Idols Prieſts a very ſtrict and Religious life, according to the Religion which he owned; and profeſſeth that all care and temperance and piety ſhould be uſed to pleaſe God, and obtain the happineſs to come. And ſhall men called Chriſtians take the very Infidels for Puritanes, and be worſe then Heathens? If we have not another life to look after, then what are we but beaſts that periſh? If you think that you die like beaſts, call your ſelves beaſts, and never more own the name of men. If you are not beaſts but men, that have you ſouls to ſave or loſe, to be happy or miſerable for ever. And is it not worth all our care & labour to look after them?

8. Another reaſon why I will never believe you, that the world was better when there was leſs preaching and Religion, is becauſe you ſpeak againſt the very end and nature of preaching and Religion. For the word of God is written and preached to this very end, to make men better. And is that the way to undoe the world, to perſwade them to amend! O Impudent malignant tongues! What doth the word of God ſpeak againſt but ſin! Doth it anywhere ſpeak againſt any thing that is Good? or doth it anywhere command you any thing that is bad? Let the bittereſt enemy of God upon earth, ſay ſo, and prove it if he can. I here in defiance of the Devil, and all his inſtruments and ſervants, challenge them in their bittereſt malice, to ſay the worſt they can of the Goſpel, or of true Religion, and prove that ever it encouraged men to ſin, or that ever any was a loſer by it! O wonderful! Muſt the God of heaven indite ſuch Laws againſt all evil, condemning it, and threatning damnation for it: and yet will theſe wretches have the faces to ſay that it is long of the Scripture or of Religion that the world is Evil? What! Will preaching againſt your wickedneſs make you wicked? If it do, be it known to the faces of you, that it is you, and not preaching that ſhall be one day found to be the cauſe, and be condemned for it. Muſt Princes and Parliaments make Laws to hang thieves and murderers! and when they have done, will you ſay it is long of them and their Laws that men are robbed and murdered? Why this is not yet ſo impudently unjuſt as you deal with God. For they threaten but hanging, and he threatneth everlaſting damnation againſt ſin; and executeth it on all the unconverted, as ſure as he threatneth it. And would you have him yet do more to teſtifie his diſlike of ſin? Tell me, thou that blaſphemeſt the holy commands of thy Creator? Wouldſt thou have him do more then everlaſtingly to damn unconverted ſinners, to prove that he is no friend or cauſe of ſin? what ſhould he do more? Is there a greater plague then Hell to threaten? Or wouldſt thou have him do more to ſhew how much he loveth Goodneſs, then to command it, and perſwade men daily to it, and to promiſe Everlaſting Glory for their Reward? Is there any greater Reward to be promiſed? I tell thee blaſphemer, to the Juſtifying of my Lord, that all the world hath never done the thouſandth part againſt mens faults, as God hath done. Never were there ſtricter Laws againſt them, then his Laws. And never more terrible executions. And yet wilt thou ſay, that its long of God, or Scripture, or Religion, that the world is naught? If thou ſtay a little longer impenitently in thy blaſphemy, till death have but given thee the mortal ſtroak, (and its hard at hand) thou ſhalt then be anſwered in another manner, and God will eaſily juſtifie himſelf, and ſtop all ſuch vile and arrogant months, and confute thee with an everlaſting Vengeance. Remember that thou waſt forewarned.

9. Yea furthermore, you are confuted and ſhamed by your own complaints. What is it that you quarrel with the Law of God for? is it not becauſe it is ſo ſtrict, and forbiddeth ſin, and threatneth damnation for it? Is it not becauſe it requireth ſo much goodneſs, and telleth you that none of the unconverted ungodly ſhall be ſaved? And what is it that you quarrel with the godly for? Is it not for ſerving God, and becauſe they will not be as bad as others? And yet the ſame tongues dare blaſpheme the Laws of God, and ſay, the world is the worſe for them! And the ſame tongue dares revile the godly as the cauſe that the world is ſo bad! What ſhould one ſay to ſuch unreaſonable men, that will at the ſame time murmur at the Holy word and wayes of God, becauſe they contradict the wickedneſs of the world, and threaten them with Hell fire becauſe they repent not, and yet ſay it is long of this very word, and the preaching and obeying of it in a holy life, that the world grows worſe! O impudent mouths! that at once revile the ſervants of Chriſt, becauſe they will not be as bad as others, and yet ſay that its they that make the world ſo bad. God will very ſhortly ſtop ſuch unreaſonable mouths.

10. And if your words were true, then it would follow that all Gods greateſt Mercies are worth nothing, yea, that they are a hurt to us, and curſes rather then bleſſings. What is the Gospel worth, if the reading, and preaching, and practiſing of it, do make the world worſe, and only trouble men? What are all Gods Ordinances worth, if this be the fruit of them? And why hath he appointed Paſtors and Teachers for his Church, if this be all the good they do? Nay what is Chriſt himſelf worth to the world, if thoſe are the worſt men that moſt obey him, and ſtudy his word, and diligently ſeek him! O unworthy ſouls! is this all your thanks to God for a Chriſt when you are loſt by ſin? and for the Goſpel that offereth you everlaſting life? and for the Miniſtry of your Paſtors that would teach you the way of life? May we not take up the Prophets exclamation, Iſa. 1. 2. Hear O heavens, and give ear O earth: I have nouriſhed and brought up children, and they have rebelled againſt me: The Ox knoweth his Owner, and the Aſs his Maſters crib: but this people doth not know the Lord, nor Conſider.] Your beaſt doth not take his provender to be naught for him, and rather chooſe to be without it. And you are worſe then beaſts in your dealing with the Lord: and when he hath provided you a Chriſt, a Goſpel, Teachers, and holy Ordinances, even the preciouſeſt things in the world, you unthankfully refuſe them, yea and reproach them; and take them to be naught for you, and ſay that it is long of them that the world is ſo bad! O horrid ingratitude! when miſerable ſouls are in the captivity of ſin and Satan, and within a few ſteps of everlaſting fire, the God of Mercy ſends his Son, his Word, and Miniſters, to help them out, and ſet them free, and ſave them from Hell before it be too late; and what entertainment have they! They are reviled by theſe wretches as if they came to make them worſe, and do them a miſchief, and not to ſave them! Righteous is the Lord that condemneth ſuch as would not be ſaved, and as took ſalvation for an injury. And juſt were God, if he ſhould take away the Goſpel, and his Miniſters and his people, from ſo unthankful and unworthy a generation as this that are weary of them, and ſay they are the troublers of the world, and think that they do them more hurt then Good; and as the Gadarens by Chriſt, deſire him to depart out of their coaſts, Matth. 8. 34. Be content a while, unworthy ſouls! You ſhall not long be troubled with a Chriſt, or with the Goſpel, or with Preaching, or with Praying, or with the company of theſe preciſe people, that you ſo much diſlike. Sleep on but a few nights more, and paſs on but a few dayes further, and you ſhall come to a place before you look for it, where you ſhall never have their company more, and where you ſhall be out of the reach of Preaching, and Praying, and Holineſs, and of Hope. And in the mean time, were it not for the ſakes of thoſe whom God will convert and ſave, this troubleſome Goſpel and Holy people ſhould be taken from you, and given to a people that will be more thankful and more fruitful, becauſe you put it from you and have judged your ſelves unworthy of everlaſting life, Acts 13. 46. Matth. 21. 41. No thanks to you that England is not like the Indians, and as miſerable as you would have it.

11. And why ſhould we believe you when we ſee that you judge clean contrarily for your bodies, then you do for your ſouls? I have never heard any of you ſay, [It was never good world ſince our land was fruitfull, and ſince ſo much corn came to the the market; It was a better world when men had nothing but roots to feed on.] And yet would you be believed, when you ſay that it was better when men had not ſo much of the Scripture, and of Chriſt and holineſs, the food, the life, the health of ſouls?

12. And I the leſs believe you, becauſe I find that this hath been the common ſpeech of others in all former ages. They that lived in the dayes of your fathers, ſaid ſo of the former times [It was formerly a better world then now.] And if you had lived in thoſe dayes of your fathers fore-fathers, you would have heard them ſay the ſame. Its common with men to feel the evil thats preſent, and to praiſe the days that are paſt, whoſe evil they felt not, or have forgotten. But hear what God ſaith, Eccleſ. 7. 10. [Say not thou, What is the Cauſe that the former dayes were better then theſe? for thou doſt not enquire wiſely concerning this.] Eccleſ. 1. 9. The thing that hath been, it is that which ſhall be: and that which is done, is that which ſhall be done, and there is no new thing under the Sun.]

13. And little cauſe have we to believe you, when we have preſent experience that your words are falſe. We ſee that thoſe are the beſt, that are moſt Godly. He is blind that ſeeth not an exceeding difference betwixt them and ſuch as you that ſpeak againſt them. Do not we ſee that they are ſober, when ſome of you are drunken? and that they are ſeeking heaven when you are ſeeking the world? and that they are providing for their ſouls and pleaſing God, and imployed in the moſt ſweet and heavenly works, while you are pampering the fleſh, or making proviſion to ſatisfie its luſts? Do we not hear their ſpeeches are of God, and their ſalvation, and things that edifie, while you curſe or ſwear, or talk filthily, or idly and unprofitably like dreaming or diſtracted men? And yet would you make us believe that you are as good as they, and that Religion makes men worſe?

But you ſay, that for all this they are ſecretly as bad as others. Fooliſh malice! If it be ſecret, how do you know it? If you know it, how is it ſecret? and its marvail that you do not make it known! Is it not eaſie to ſay ſo by a Job, or a Samuel, or by Chriſt himſelf, if ſaying ſo may ſerve turn, and a wicked tongue may paſs for proof? You may ſay that in ſecret I commit all the ſins imaginable: and how can I diſprove you, when I have no witneſs, but only by deſiring you to prove it if you can? But O happy are the ſervants of the Lord, that are even in ſecret alwayes in the preſence of their Judge, who will bear witneſs for them, and juſtifie them againſt malignant tongues!

But you ſay, that they are as covetous as other men, though they are more Religious. But this is as ſhameful a falſhood as the former. Do we not ſee the contrary in the open fruits? Covetous men are the forwardeſt to call others Covetous, becauſe they would have no body hinder or croſs them in their Covetous deſires or deſigns. And then they are ſaying, [O ſuch a profeſſor uſed me thus, and ſuch a one did thus]; and uſually they partially relate the caſe, as their own Covetous hearts encline them paſſionately to judge it. And perhaps they may meet with a worldly hypocrite that ſeemeth Religious; which is no more to the diſgrace of Religion, then Cham was in the Family of Noah, or Abſolom in the houſe of David, or Judas in the Family of Chriſt. Do not you call your ſelves Chriſtians your ſelves? And yet Chriſtianity is never the worſe, becauſe you are wicked that profeſs it. But ſure I am that the ſervants of Chriſt are not comparable to you in Coveteouſneſs. For as I find God deſcribing them in his Word, to be a people dead to the world, whoſe converſation is in heaven, ſo I ſee that they can ſpare time from worldly buſineſs, while they and their houſholds ſerve the Lord; and ſo cannot you: They are ſeeking Heaven, when you are ſeeking earth; And we may know, what a man loveth, if we know what he ſeeketh. And again I, muſt bear witneſs from my own experience, that in this place where I live, I have reaſon to believe, that where other men of their ability give a penny to the poor for charitable uſes, thoſe that you call preciſe and think too Religious, do give ſix, if not twice ſix, and ſome of them much more then I will expreſs. There are few weeks but we have occaſion to try it by voluntary collections for ſome needy perſons, or charitable uſes; and therefore we have much opportunity to know: beſides contributions at Sacraments, and other publick occaſions.

But you ſay, that in former times there was more Love among neighbours then is now: Then there was more familiarity and kindneſs, and leſs hatred, and malice, and contention, then now I anſwer, Am I not ſure by conſtant experience, that there is far more love among the godly then among you? Do I not ſee how dear they are to one another? and how ſweetly and familiarly they converſe together, and joyn in prayer and holy exerciſes, and conferr about their everlaſting ſtate? Do I not ſee that they are ten times more liberal to relieve each other in diſtreſs, then you are? Many and many a time I have ſeen them give ten or twenty ſhillings in collections to relieve godly people in diſtreſs, when thoſe of you that are richer give but two pence or a groat to your companions, in the like Collections? And what makes them be ſo much together, if there be not Love among them? I profeſs to you, I never yet ſaw any thing that is worthy the name of Love and Peace among any other ſort of men.

But perhaps you will ſay, that there are contentions and differences among them about Religion, which the world was never troubled with before. To which I anſwer, 1. What differences or contentions do you ſee among them in this Town or Pariſh? Among five hundred people that you count Preciſe, what one is there among us that is either Anabaptiſt, or Separatiſt, or Antinomian, or Arminian, or of any other ſect? What one that ſeparateth from any Ordinance of publick Worſhip? What differences do you know among us? Is there here any more Churches then one? Do you hear any contendings? Do you ſee any thing like a difference among us all? For my part, I know of none: Nor but of one in the Pariſh (that is turned from us) which is a ſimple, ignorant, harmleſs man, that turned Anabaptiſt. For as for the Apoſtate Infidels that joyn with you that are ungodly, we have nothing to do with them, but lament their miſery.

14. Another thing that hindreth our Belief of you, is that we ſee that it is only ignorant or wicked men that are of this opinion, and ſay that the world is the worſe for Godlineſs, or the Preaching of the Goſpel. Not a man ſaith ſo that knoweth what he ſaith, and that ever felt the power and ſweetneſs of the Goſpel upon his ſoul: But only thoſe that are blinded by the world, and ſerve the fleſh, and are drowned in luſt, and know not what they ſpeak againſt. And ſhall we regard the judgement of ſuch men?

15. And moreover, when you ſay that the world was better when there was leſs Godlineſs and Teaching, you contradict all hiſtory, and therefore are not to be believed. You know not well what is before you: much leſs do you know what hath been in your fore-fathers dayes. Be it known to you, we have as full advantage to know that, as you have. Many and many a large Volume have I read, concerning the ſtate of the world before us, which tell us of far greater wickedneſs in our fore-fathers daies, then are in theſe. If you will not believe me, I will ſhew it to any of you, that can read and underſtand, at any time when you will come to me: I will ſhew you the words of the Chroniclers, and Hiſtorians of thoſe ages, that make more lamentable complaints of the vices of thoſe times, and tell us of far more evil then, and of a far greater ſcarcity of good, then can be truly ſpoken concerning us. And are you that never ſaw thoſe daies, to be believed before them that ſaw them?

16. And I am ſure alſo that you ſpeak falſly, becauſe you make the moſt barbarous Heathens to be moſt happy, and the worſt of men to be the beſt. If it be beſt where there is leaſt Religion, and leaſt Teaching, or meddling with holy things; then are the naked Indians the beſt, and the Cannibals that live on the fleſh of men. Theſe be they that are leaſt troubled with Preaching and Religion. And if you think that theſe miſerable ſouls are beſt and happyeſt, I pray you go to them, and be happy with them. And by my conſent the Magiſtrate ſhall promote your happineſs, and ſend you thither.

17. And would you have us believe you, when you contradict your ſelves? Out of your own mouthes will we ſilence or condemn you. It is Chriſt that teacheth us to be Holy. And do you not pretend your ſelves to believe in Chriſt? That which you diſlike as a troubleſom or needleſs thing, is nothing but ſerious Chriſtianity it ſelf. And do you not ſay your ſelves that you are Chriſtians? Do not you profeſs the Articles of the Chriſtian Belief? And what do we but practice that which you profeſs? We do but obey that God whom you ſay you believe in, as the Father Almighty, maker of heaven and earth, and all things. We do but love the Lord our Saviour, whom you ſay you believe in as your Saviour. We do but obey the Holy-Ghoſt that ſanctifieth all that God will ſave, whom you alſo profeſs to believe in your ſelves. We practiſe that Communion of Saints which you deride, and yet profeſs that you believe. We ſeek after the remiſſion of ſin, and that life everlaſting, which you take on you to believe your ſelves. And will you profeſs to Believe theſe things, and yet ſay they are naught, or that it was never a good world ſince they were regarded and practiſed? And do you not profeſs to take the ten Commandments for the Law of God, which all men ſhould obey? And what do we but endeavour to obey them? All that which you hate as too much preciſeneſs, is nothing but the obeying of theſe ten Commandments. And O that we could do it better! And do you not uſe in the ſaying of the Lords Prayer, to pray that the Name of God may be Hallowed, and his Kingdom come, and his Will be done, yea even as it is done in Heaven? And yet 〈◊〉 you ſay with the ſame mouth, that it was never a good world ſince Gods name was Hallowed, and ſince his Kingdom was •• vanced, and his Laws ſo much regarded, and his Will obeyed! O hypocrites! Is this your praying? and do you look ſuch prayers ſhould be accepted, which you hate and ſpeak againſt your ſelves? You pray that you may not be led into Temptation, but delivered from evil! and yet you run into temptation, and take that Evil to be Good. How oft have I heard men, when the Commandments have been repeated, which require us to take the Lord only for our God, and not to take his Name in vain, and to Remember to keep holy the Sabbath day, to joyn to it as their prayer, [Lord have mercy upon us, and encline our hearts to keep this Law] and when they come home, revile thoſe people that are willing to keep it, and that will not take Gods Name in vain, and forbear the keeping holy of his day, as they do themſelves. Either give over profeſſing the Chriſtian Belief, and uſing the Lords Prayer, and praying that you may keep the Commandments of God, or elſe give over reviling thoſe that do it. Either ſay plainly that you are Heathens and no Chriſtians; or elſe never ſay, that a Chriſtian Life is hurtful to the world, nor make it the matter of your reproach.

18. And I muſt needs ſay that I am the more aſſured that your words againſt Religion are falſe, becauſe I know that they pleaſe the Devil, who is the Father of lyes; and are juſt ſuch as he would have you speak, and would speak himſelf if he had but liberty, and his appearance would not marr h •• cauſe. When thou art railing at Godlineſs, and ſaying that this Religion is the trouble of the world, and that the ſervants of Chriſt are but a company of buſie hypocrites, juſt ſo would the Devil have thee speak. I can prove it fully from the Scriptures, and from his Nature and deſigns. You could not ſpeak more agreeably to his mind. If he had hired you, and written down every word which he would have you ſpeak, you could not more punctually obey him. Do you plead againſt Holineſs, and for a careleſs and ungodly life? Do you deſpiſe the righteous, and juſtifie the wicked? Juſt ſo would the Devil have you do. If he ſtood by you and prompted you (as indeed he doth, though you do not know it) thoſe are the very words that he would have you ſay. Indeed when he is compelled, the Devil himſelf ſpeaketh better then you: as in Acts 16. 17. he ſaith, [Theſe men are the ſervants of the moſt high God, which ſhew unto us the way of ſalvation] Theſe are better words then yours: But when he is left to himſelf, and ſpeaketh of his own, he ſpeaketh juſt as you do: and ſhall we believe you when the Devil ſets you on, and you ſpeak the words of the lying ſpirit?

19. And I the leſs believe you, when you ſay that the world is the worſe for Preaching and Religiouſneſs, becauſe I know from whence this comes. You take that to be the beſt, that is the worſt; and that to be the worſt, that is indeed the beſt. You judge after the fleſh, and take thoſe for the beſt times when you have moſt proſperity, and may ſin with leaſt contradiction and moleſtation, and be leaſt troubled in your ſenſual courſe. Theſe are your good daies, which wiſe men know to be your ſlavery and miſery. It is never a good world with you, when your conſciences are troubled, and your ſores are lanced, and Satan cannot keep his garriſon in peace; and when you cannot be permitted to drink, and ſwear, and game, and revell without controll. And if this be your good world, I had rather have a priſon or a pair of ſtocks with Chriſt and the Goſpel which you deſpiſe, and with the means and hopes of the world to come, then to have your good world, which is but thee quieteſt paſſage to damnation. You are not yet to be believed: ſtay till you ſee the end, and what comes of it, and then tell us which was the good world.

20. Laſtly, if all this will not ſerve, I will ſilence you and ſhame you, if you have any ſhame left. If Religion and ſo much ſerving of God do make the world worſe, and thoſe be the worſt times where there is moſt of theſe, then Heaven would be worſe then Earth or Hell, even the worſt place in all the world. For no place hath ſo much Holineſs as Heaven. Nowhere is there ſo much ado about the Praiſe and Service of God, as there is in Heaven. There they do nothing elſe but that which you revile, and that in higheſt fervour and perfection. They Reſt not day or night ſaying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come, Rev. 4. 8. Doſt thou know the man on earth that is moſt preciſe, and holy, and diligent for God? Why the loweſt of the Saints in Heaven go quite beyond him. And in good ſadneſs, doſt thou take Heaven to be the worſt place? and think that ſo much Holineſs will make it troubleſom? Bear witneſs then againſt thy ſelf, Out of thy own mouth art thou condemned. How canſt thou expect to be admitted into Heaven, that takeſt it for ſo bad a place? Thou teacheſt God to thruſt thee back, and ſay to thee, Be gone; here is nothing but Holineſs, which you could not alive: You ſhall go to a place where Religion and Holineſs ſhall not trouble you.

Well Sirs, Conſider now as men of Reaſon, of all theſe twenty Reaſons which I have given you, and then tell me, whether that be not the better world, and the better ſoul, where there is moſt Faith and Holineſs.

CHAP. VI. Holineſs is the only way of Safety.

I Have proved to you that Holineſs is beſt for Common wealths, and given you many General undenyable evidences, to prove that it is Beſt for all men in particular: I ſhall now come to the particular evidences, and ſhew you wherein it is that it is Beſt for all men.

There are three ſorts of Good that men have to look after. The firſt is the ſecurity of their Life and Being; the ſecond is their moral well-being; and the third is, their Natural well-being. This laſt alſo is divided into three branches, and conſiſteth in our Profit, our Honour, and our Pleaſure.

So that here are five ſeveral ſorts of Goodneſs to be conſidered of; and you will find that Holineſs is Beſt, beyond all compariſon, in each reſpect. 1. In reſpect of Safety. 2. In point of Honeſty. 3. In point of Gain. 4. In point of Honour. And, 5. In point of Pleaſure or Delight. If I prove not every one of theſe, then tell me, I promiſed more then I could perform: But if I do prove them, I look that you that Read it, ſhould promiſe preſently to come in to God, and a Holy life, and faithfully perform it.

1. And that HOLINESS IS THE SAFEST WAY, I prove thus. 1. That man is in a ſafer ſtate that is delivered from the power of Satan, then he that is in his bondage, and taken captive by him at his will. But all the unſanctified are in this captivity, and all the ſanctified are delivered out of it; as the Scripture moſt expreſly tells us, Epheſ. 2. 1, 2. 3 [And you hath be quickened, who were dead in treſpaſſes and ſins; wherein in time paſt ye walked according to the courſe of this world, according to the Prince of the Power of the air, the Spirit that now worketh in the children of diſobedience: among whom we alſo bad our converſation in times paſt, in the luſts of our fleſh, fulfilling the deſires of the fleſh, and of the mind, &c.] So 2 Tim. 2. 25, 26. [In meekneſs inſtructing thoſe that oppoſe themſelves, if God eradventure will give them repentance to the acknowledging of the truth, and that they may recover themſelves out of the ſnare of the Devil, who are taken captive by him at his will.] And Acts 26. 17, 18. [I ſend thee to open their eyes, and turn them from darkneſs to light, and from the power of Satan unto God.] And Col. 1. 13. [Who hath delivered us from the power of darkneſs, and hath tranſlated us into the Kingdom of his dear Son.] Satan is the Ruler and the Jaylor of the ungodly, that leadeth them to ſin, and ſo to deſtruction, and keepeth them for torments at the day of wrath. And is he ſafe that is in the Devils power? If he ſhould appear to thee, and lay hold of thee, thou wouldſt not think that thou were ſafe. But his poſſeſſion of thy ſoul is far more dangerous. Thou doſt not believe that thou art in his power: But thy blindneſs ſheweth it; and thy enmity to the way of Holineſs ſheweth it; and thy ungodly life doth fully ſhew it; and the Scripture affirmeth it of all ſuch: and what need there any further proof? But the ſanctified are all dilivered from this ſlavery; and though the Devil may rage againſt them, he ſhall not prevail.

2. Moreover, thoſe that are United to Jeſus Chriſt, and are become the living Members of his Body, are certainly ſafer then thoſe that are yet ſtrangers to him, and have no ſpecial intereſt in him: But all that are ſanctified are thus united to Chriſt, and made his members: and all the unſanctified have no part in him. He that hath the Son hath life, and he that hath not the Son hath not life, 1 John 5. 12. [John 15. 6, 7, 9, 10. If a man abide not in me, he is caſt forth as a branch, and is withered; and men gather them, and caſt them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be done unto you. As the Father hath loved me, ſo have I loved you; continue in my love. If ye keep my commandments, ye ſhall abide in my love:] Yee are my friends if ye do whatſoever I command you, v. 14.] Eph. 5. 25, 26, 27, 29, 30. [Chriſt loved the Church and gave himſelf for it, that he might ſanctifie and ••• a ••• it, with the waſhing of water, by the word: that be might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy and without blemiſh. No man ever hated his own fleſh, but nouriſheth and cheri, ath it, even as the Lord the Church. For we are Members of his Body, of his fleſh, and of his bones.]

Judge by theſe paſſages whether the ſanctified are not ſafe. If the Love of Chriſt, and his Merits, and his Power cannot keep them ſafe, then nothing can. If the Saviour cannot ſave them, none can. Is not the very fleſh of Chriſt ſafe? are not the members of his Body ſafe? are not his friends, his ſpouſe and beloved ſafe? If Chriſt can ſave us, we are ſafe. For who can conquer him? Or who can take us out of his hands? John 10. 28. If he be for us, who ſhall be againſt us? and if he juſtifie us, who ſhall condemn us? Rom. 8. 33, 34, 35.

But is it ſo with the ungodly? No: they have no part nor l t in this matter, but are in the gall of bitterneſs and bond of iniquity, becauſe their heart is not right in the ſight of God, Act. 8. 21, 23.

3. Moreover, he that hath eſcaped the Curſe of the Law, and hath his ſins forgiven him, and is juſtified from all things that could by the Law be charged on him, is ſafer then he that is under the Curſe, and hath all his ſins yet lying on his ſoul; But the firſt of theſe is certainly the caſe of the ſanctified, and the other of the unſanctified, Gal. 3. 10, 13. As many as are of the works of the Law are under the Curſe: for it is written, Curſed is every one that continueth not in all things that are written in the book of the Law to do them.——Chriſt hath redeemed us from the curſe of the Law, being made a Curſe for us] Rom. 3. 23. For all have ſinned, and come ſhort of the glory of God] And Mark 4. 12. ſhews, that the unconverted have not their ſins forgiven them.] Joh. 3. 18. He that believeth on him is not condemned, but he that believeth not is condemned already] And Act. 26. 18. To open their eyes, and turn them from darkneſs to light, and from the power of Satan unto God, that they may receive forgiveneſs of ſins, and an inheritance among them that are ſanctified by faith that is in me.] Rom. 8. 1. There is no Condemnation to them that are in Chriſt Jeſus, that walk not after the fleſh but after the spirit] Abundance more ſuch paſſages of holy Scripture do aſſure us that all the unſanctified are unpardoned, and all the ſanctified are Juſtified, and delivered from the Curſe. And which of theſe are in the ſafer ſtate?

Did one of you owe ten thouſand pounds more then he were worth, or had you committed twenty known ſelonies or murders, would you think your ſelves ſafe, without a pardon? Would you not be looking behind you, and afraid of allmoſt every man you ſee, leſt he came to apprehend you? O what a caſe is that man in that hath ſo many thouſands ſins to anſwer for? and hath ſuch a load of guilt upon his ſoul? and ſo many terrible threatnings of the Law in force againſt him? Do you not fear every hour, leſt death arreſt you, and bring you to the priſon of the bottomleſs pit? But the ſanctified is delivered from this danger. A thouſand ſins indeed were againſt us; but we have a pardon of them all to ſhew. In Chriſt we have Redemption through his blood, the forgiveneſs of ſins, Col. 1. 14. The law hath nothing now againſt us: and therefore we are ſafe.

4. Thoſe are ſafer that are dearly beloved of the Lord, and reconciled to him, and taken for his Children, then thoſe that are his Enemies, and hated by him, and under his diſpleaſure. But moſt Certainly the former is the ſtate of all the ſanctified, and the later is the ſtate of the ungodly.

You ſhall ſee both in the words of God. Pſal. 5. 4, 5. Thou art not a God that hath pleaſure in wickedneſs; neither ſhall evil dwell with thee; The fooliſh ſhall not ſtand in thy ſight: thou hateſt all the workers of iniquity.] Pſal. 7. 10, 11. My Defence is of God which ſaveth the upright in heart: God judgeth the Righteous; and God is angry with the wicked every day.] Pſal. 45. 7. Thou loveſt righteouſneſs, and hateſt wickedneſs.] Luk. 19. 27. Thoſe mine enemies that would not I ſhould raign over them, bring them hither, and ſtay them before me.] Epheſ. 2. 3. We were by nature the children of wrath.] A hundred more ſuch places, ſhew you the ſtate of the unſanctified.

But how different is the caſe of the renewed upright ſoul? 2 Cor. 6. 16, 17, 18. [Yee are the Temple of the living God: as God hath ſaid I will dwell in them, and walk in them, and I will be their God, and they ſhall be my people: Wherefore come out from among them, and be ye ſeparate, ſaith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye ſhall be my ſons and daughters ſaith the Lord Almighty. Job. 1. 12. But as many as received him, to them gave he power to become the ſons of God.] Rom. 8. 16, 17. The ſpirit it ſelf beareth witneſs with our ſpirit, that we are the children of God: And if Children then heirs, heirs of God, and joynt heirs with Chriſt] Mal. 3. 17. And they ſhall be mine ſaith the Lord of hoſts in that day when I make up my Jewels; and I will spare them as a man ſpareth his own ſon that ſerveth him.] Heb. 8. 12. I will be merciful to their unrighteouſneſs, and their ſins and their iniquities will I remember no more.] Col. 1. 21, 22. [And you that were ſometime alienated and enemies in your minds by wicked works, yet now hath he reconciled, in the body of his fleſh through death, to preſent you holy and unblameable, and unreproveable in his ſight.] Pſal. 32. 1, 2. Bleſſed is he whoſe tranſgreſſion is forgiven, whoſe ſin is covered; bleſſed is the man to whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile.] Zech. 2. 8. He that toucheth you, toucheth the apple of mine eye.]

Judge now by theſe plain expreſſions form the Lord, who it is that is in the ſafer ſtate, the godly or the ungodly. Is he the ſafer that is hated by the God of heaven, or he that is moſt dearly loved by him? He that is under his diſpleaſure, or he that is his delight? Why man! if God be againſt thee, thou art no where ſafe? not in the ſtrongeſt Caſtle! not in the greateſt Army! not in the higheſt dignity! not in the merryeſt company! Thou knoweſt not but a Commiſſion is gone out for death to ſtrike thee in thy next recreation, or fit of mirth? How knoweſt thou but death is ready to ſtrike, while thou art eating, or drinking, or talking, or ſleeping? Thou haſt no ſecurity from an angry God. Till he be reconciled, thou art nowhere ſafe! This may be thy fatal day or night for ought thou knoweſt. And if once the mortal blow be ſtruck, and thy ſoul be taken from thy body unrenewed, O man, where then wilt thou appear! O wonderful ſtupidity! that thou doſt not eat thy bread in fear, and do thy work in fear, and ſleep in fear, and live in fear, till thou be ſanctified!

But to the ſoul that hath God for his ſecurity, what can be dangerous? or what condition (while he keeps cloſe to God) can be unſafe? The Father that gave us unto Chriſt, is greater then all, and no man can take us out of his hands, Joh. 10. 28, 29. Conquer Heaven, and conquer the Saints! There is their City, their garriſon, their converſation, Phil. 1. 20. Heb. 11. 10, 16. what enemy, what policie, what power can endanger him, that God will ſave and hath undertaken for? We were never ſafe one day or hour, till we were friends with God. [Deut. 33. 27. The Eternel God is thy refuge and underneath are the everlaſting arms.] Pſal. 46. 1, 2, 5, 7. God is our refuge and ſtrength, a very preſent hel in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carryed into the midſt of the ſea—God is in the midſt of her, ſhe ſhall not be moved: God ſhall help her, and that right early—The Lord of hoſts is with us, the God of Jacob is our refuge] Pſal. 91. 1, 2, He that dwelleth in the ſecret place of the moſt high, ſhall abide under the ſhaddow of the Almighty. I will ſay of the Lord, He is my refuge and my fortreſs; my God, in him will I truſt.] This is the confidence, and joy and glory of the Saints, Pſal. 59. 16, 17. I will ſing of thy Power, yea I will ſing aloud of thy mercies in the morning, for thou haſt been my defence and refuge in the day of my trouble: Unto thee O my ſtrength will I ſing: for my God is my defence, and the God of my mercie.] Pſal. 89. 26. Thou art my Father, my God, and the Rock of my Salvation.] See Pſal. 27. 5. & 61. 2. & 62. 2, 6, 7. & 94 22. Prov. 18. 10. The Name of the Lord is a ſtrong tower: the righteous run into it and are ſafe.] Prov. 21. 31. ſafety is of the Lord] Pſal. 4. 8. Quietly may we repoſe our ſelves to reſt, for it is the Lord only that maketh us dwell in ſafety.] But is it thus with the ungodly man! O no: when they ſay Peace and ſafety to themſelves, ſuddenly deſtruction cometh upon them as travel upon a woman with child, and they ſhall not eſcape, 1 Theſ. 5. 3. [For their Rock is not like our Rock, even our enemies themſelves being judges] Deut. 32. 31. Why elſe do they deſire in times of danger that they were in the caſe of the Servants of the Lord? If they thought themſelves as ſafe as the Regenerate, why do they wiſh at the hour of death, that they might but die the death of the Righteous, and their later end might be as his? Numb. 23. 10.

5. Moreover, he is certainly more ſafe, that is an heir of the promiſes, and hath the word of God engaged for his ſafety, then he that hath no promiſe from God at all. nor any ſuch ſecurity to ſhew: But all the faithful have intereſt in the promiſes; in which the ungodly have no ſhare. Surely he is ſafe to whom the Lord hath promiſed ſafety. O what a precious treaſure might I here open, to ſhew you the ſafety of true believers? I will cull out but a few of the Promiſes for a taſt. Prov. 1. 32, 33. [The turning away of the ſimple ſhall ſlay them, and the proſperity of fo •• s ſhall deſtroy them. But who ſo hearkenneth unto me, ſhall awell ſafely, and ſhall be quiet from fear of evil.] Prov. 29. 25. Who ſo putteth his truſt in the Lord ſhall be ſafe.] Prov. 3. 21, 22, 23. My Son, let them not depart from thine eyes: keep ſound wiſdom and diſcretion; ſo ſhall they be life unto thy ſoul and grace unto thy neck: then ſhalt thou walk in thy way ſafely, and thy foot ſhall not ſtumble. When thou lyeſt down, thou ſhalt not be afraid: yea, thou ſhalt lie down, and thy ſleep ſhall be ſweet: Be not afraid of ſudden fear, neither of the deſolation of the wicked when it cometh. For the Lord ſhall be thy confidence, and ſhall keep thy foot from being taken.] Deut. 33. 12. [The beloved of the Lord ſhall dwell in ſafety by him, the Lord ſhall cover him all the day long, and he ſhall dwell between his ſhoulders.] Pſalm 55. 22. Caſt thy burden on the Lord, and he ſhall ſuſtain thee: he ſhall never ſuffer the righteous to be moved.] Pſalm 14. 5. God is in the generation of the righteous.] Pſalm 34. 15, 17, 19, 20. The eyes of the Lord are upon the righteous, and his ears are open to their cry. The righteous cry, and the Lord heareth, and delivereth them out of all their trouble. Many are the afflictions of the righteous; but the Lord delivereth him out of all. He keepeth all his bones—Evil ſhall ſlay the wicked, and they that hate the righteous ſhall be deſolate,] Pſal. 37. 28. For the Lord loveth judgement, and forſaketh not his Saints, they are preſerved for ever: but the ſeed of the wicked ſhall be cut off.] Ver. 37, 39, 40. [Mark the perfect man, and behold the upright: for the end of that man is peace: But the tranſgreſſors ſhall be deſtroyed together: the End of the wicked ſhall be cut off: But the ſalvation of the Righteous is of the Lord, he is their ſtrength in the time of trouble: And the Lord ſhall help them and deliver them from the wicked, and ſave them, becauſe they truſt in him.] Pſalm 73. 26. [My fleſh and my heart faileth: but God is the ſtrength of my heart, and my portion for ever.] Iſa. 49. 15. [Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the Son of her womb? Yea, they may forget: yet will not I forget thee] He hath ſaid, I will not fail thee nor forſake thee, Heb. 13. 5. Matth. 6. 25. Take no thought for your life, what ye ſhall eat, or what ye ſhall drink. &c.] Matth. 10. 28, 30, 31. Fear not them which kill the Body, and are not able to kill the ſoul—The very hairs of your head are all numbred] Iſa. 41. 10. [Fear thou not, for I am with thee: be not diſmayed, for I am thy God: I will ſtrengthen thee: Yea, I will help thee: yea I will uphold thee with the right hand of my righteouſneſs] See ver. 13, 14. Iſa. 43. 1, 2. Fear not, for I have redeemed thee: I have called thee by thy name: thou art mine. When thou paſſeſt through the waters, I will be with thee; and through the rivers, they ſhall not overflow thee; when thou walkeſt through the fire thou ſhalt not be burnt, &c.] The Lord preſerveth the way of his Saints, Prov. 2. 8.] Pſalm 31. 23. [O Love the Lord all ye his Saints: for the Lord preſerveth the faithfull] Pſal. 97. 10. he preſerveth the ſouls of his Saints; he delivereth them out of the hand of the wicked] Pſalm 145. 18, 19, 20. The Lord is nigh unto all them that call upon him: to all that call upon him in truth: He will fulfill the deſires of them that fear him: he alſo will hear their cry, and will ſave them. The Lord preſerveth all them that Love him: but all the wicked will he deſtroy.] Prov. 20. 22. [Say not, I will recompence evil: but wait on the Lord, and he will ſave thee.] Heb. 10. 23. He is faithfull that hath promiſed.]

I hope the believer will not be weary to read over all theſe precious promiſes, which are his ſecurity from God, for ſoul and body. I ſumm up all in that one, 1 Tim. 4. 8. Godlineſs is profitable to all things, having promiſe of the life that now is, and of that which is to come.] Judge whether Godlineſs be the ſafeſt ſtate. Can a man of ſo many promiſes be unſafe? But inſtead of theſe the ungodly are threatned with everlaſting vengeance.

6. He is ſafer that hath continually a guard of Angels, as certainly all the faithful have, then he that hath none, but is a priſoner of the devil, as the ungodly are.

Hear the Scriptures, Pſalm 34. 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them.] Pſalm 91. 11, 12. He ſhall give his Angels charge over thee, to keep thee in all thy wayes: They ſhall bear thee up in their hands leſt thou daſh thy foot againſt a ſtone.] Matth. 18, 10. [Take heed that ye deſpiſe not one of theſe little ones: for I ſay unto you 〈1 page duplicate〉 〈1 page duplicate〉 that in heaven their Angels do alwayes behold the face of my Father which is in heaven.] Heb. 1. 14. [Are they not all miniſtring ſpirits ſent forth to Miniſter for them who ſhall be heirs of ſalvation? And have the wicked any ſuch attendance for their ſecurity? No: but a fearful captivity to the Devil.

7 Laſtly, that is the ſafeſt ſtate where a man is ſafe from the Greateſt Evil. Everlaſting miſery is the great evil, which the Godly are initially ſaved from: They are lyable to afflictions as well as others; but not to Damnation, and therefore they are ſafe. They muſt be ſick and die as well as others: but they ſhall eſcape Eternal death. Yea, they are already paſſed from death to life, 1 John 3. 14. and have Eternal life begun within them, John 17. 3. He that hath the Son hath life: 1 John 5. 12. [John 5. 22. Verily, verily I ſay unto you, he that heareth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death unto life.] ver. 28, 29. Marvail not at this: for the hour is coming in which all that are in the graves ſhall hear his voice, and ſhall come forth; they that have done good to the Reſurrection of life, and they that have done evil, to the Reſurrection of damnation.] Pſalm 1. 4, 5, 6. The ungodly are not ſo; but are like the chaff which the wind driveth away: therefore the ungodly ſhall not ſtand in the Judgement, nor ſinners in the Congregation of the righteous: For the Lord knoweth the way of the Righteous; but the way of the ungodly ſhall periſh.]

If yet you are unreſolved whether Godlineſs be the only way of ſafety, I dare ſay it is becauſe you believe not the holy Scriptures. For there the doubt is as fully decided as any one in all the world. O how bleſſed is the ſtate of the pooreſt moſt afflicted Saint, that may alway ſay, My ſoul is ſafe! If my health, or wealth, or friends be gone; yet am I ſafe from everlaſting miſery. Other things I ſhall have as God ſeeth beſt for his honour and my ſpiritual good: but ſalvation I may be ſure of, if I abide in Chriſt.] What needs he fear, that hath eſcaped Hell! But O the dreadful caſe of the ungodly! that are paſſing to damnation when they never think of it! Their Bodies may be ſtrong, their riches great, and they may fare ſumptuouſly every day, Luke 16. 19. But O what a caſe are their poor ſouls in! and where will they be when this mirth is ended! Luke 16. 25. They are not ſafe from Hell one hour.

CHAP. VII. Holineſs is the only Honeſt Way.

WEE have tryed whether the way of Godlineſs or Ungodlineſs be the ſafeſt. Let us next try which is the Honeſteſt, of which one would think we ſhould never meet with a man ſo ſhameleſs as to make a queſtion. But experience telleth us that ſuch there are, yea and that they are very common: Even in their reproaching of a Holy life, they will joyn the boaſtings of their own Honeſty; and ſay, Though we ſwear or are drunk now and then, and make not ſuch a ſtir about Gods ſervice and our ſalvation, yet we are as Honeſt as theſe, preciſer people, that make more ado, and cenſure us as ungodly.] As truly and wiſely as if a common whore ſhould ſay, [I am as Honeſt as theſe preciſe people that will not play the harlots as I do:] And as wiſely as if a Thief ſhould ſay, Though I ſteal for need, I am as honeſt as theſe preciſe people that will not ſteal.] But yet we have this advantage by theſe ſhameleſs boaſts, that ſtill the Name of Honeſty is in credit, and the worſt men honour it, by pretending to it, while they diſhonour themſelves by their renouncing the Thing it ſelf and by the impudency of their pretences.

Honeſty is nothing but true Virtue, or the Moral Goodneſs of the Mind or Action: An Honeſt man and a Good man, is indeed all one: 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 with the Greeks; one that is both inwardly virtuous, and manifeſts it in the cleaneſs and integrity of his life, in the ſight of men. All men for ought I can perceive, would be accounted Honeſt. This reputation Honeſty hath among its vileſt enemies, that they approve the Name, and would not appear to be its enemies, till they have put ſome other Name upon it: While they hate Honeſty, and perſecute it, they would be called Honeſt men themſelves. And therefore by the conſent of all the world, friends and foes, that is the Beſt way which is the Honeſteſt.

O that you would all but ſtand to this, in the chooſing of your courſe, and in your daily practice! Will you all agree upon a Holy life, if I prove it paſt all doubt to be the Honeſteſt? O that you would! Yea, if I prove that there is no man truly Honeſt in the world, that is not truly Godly? If you would ſtand to this, you would ſoon be changed. Indeed it is nothing but but Diſhoneſty that we would have you changed from. And if you will not ſtand to this, but will refuſe Honeſty when you know it, for ſhame lay by the Name of Honeſty, and wiſh not men to call you Honeſt any more. Either be what you would be called; or give men leave to call you as you are. Let us come then to the tryal, and ſee who is indeed the Honeſt man; the Godly or the ungodly.

1. I have already told you, that God who is the moſt infallible Judge, hath given his ſentence on his peoples ſide. If you will think your ſelves that it is not thoſe that Thieves and Harlots call Honeſt that are ſo likely to be Honeſt, as thoſe that wiſe men and vertuous men call ſo: We have then far greater Reaſon to conclude, that it is not thoſe that you call Honeſt, that are ſo fit to be judged ſuch, as thoſe that God calls ſo. How ſay you? will you not freely give us leave to take Gods judgements or Word before yours? If not, we will take leave. And God calls all the ungodly by the name of Evil and Wicked men! and the godly are they that he calleth Upright, Good, and Honeſt. The whole Scripture, you know, if you know any thing of it, ſpeaketh in this language. Luke 8. 15. It is they that hear the Word and keep it, and bring forth fruit with patience, that receive it into honeſt and good hearts. This is the life that is acceptable in the ſight of God our Saviour, which is [in all Godlineſs and Honeſty.] Theſe are inſeparable, Godlineſs and Honeſty. 1 Tim. 2. 2, 3. Indeed the Greek word here is that which ſignifieth gravity and ſeemlineſs of behaviour: but that which is frequently tranſlated [good] is it which ſigniſieth the truly Honeſt. And you know none of the ungodly are ever called Good in Scripture, but clean contrary. Prov. 11. 6. The righteouſneſs of the upright ſhall deliver them, but tranſgreſſ rs ſhall be taken in their own naughtineſs.] So verſ. 18. 19, 20. [The wicked worketh a deceitful work, but to him that ſoweth righteouſneſs ſhall be a ſure reward. As righteouſneſs tendeth to life, ſo he that purſueth evil, doth it to his own death. They that are of a froward heart are an abomination to the Lord: but ſuch as are upright in their way, are his delight.] Everywhere you ſee how God abhorreth the ungodly, and extolleth thoſe that love and fear him. Chriſt calleth the ungodly [Evil men, that •• t of the evil treaſure of their hearts do bring forth evil things] Matth. 12. 35. All is evil; the life evil, the heart evil, and the man evil. Prov. 12. 26. [The Righteous is more excellent then his neighbour, but the way of the wicked ſeduceth them.] And Pſalm 16. David calleth the godly [The excellent in whom is all his delight.] It is an excellent ſpirit that is in them, Dan. 3. 12. 14 and 63. and an excellent way in which they go, 1 Cor. 12. 31. and an excellent knowledge which the ſpirits illumination cauſeth them to attain, Phil. 3. 18. Epheſ. 3. 18, 19. You have Gods judgement of the caſe, if that will ſatisfie you, who it is that is the Beſt and Honeſteſt man, the Holy or the unholy.

2. Do you think that man is an Honeſt man, that will deny you your due, and rob you of all that is your own? Or rather is not the Juſt man the Honeſt man, that will give every man his own? I know you will give your voices for the latter. O then take heed leſt you condemn your ſelves! If you be not Holy, your own teſtimony doth condemn you. For it is only the Godly that give God his own, when the ungodly rob him of it: Haſt thou not thy Life, and Time, and Maintenance from God? Haſt thou not thy Reaſon, and thy Affections, and all thy faculties from him? And ſhould not all thou haſt be employed for him? Thou art a diſhoneſt man that grudgeſt, yea denyeſt him one day in ſeven, when thou oweſt him all. Thou art a diſhoneſt man that giveſt away thy Makers due unto his vileſt enemies. That waſteſt thy means or ſtrength on ſin: that ſpendeſt thy precious time on vanity: that abuſeſt his creatures to the ſatisfying of thy luſts! and that liveſt to thy fleſh, when thou ſhouldſt live to God. Thou robbeſt him of all which thou giveſt to his enemies; and of all which thou doſt not uſe for his ſervice. It is leſs diſhoneſty to rob thy Maſter that truſteth thee with his goods, then to rob the Lord that truſteth thee with thy time, and parts, and all things. O blind unworthy ſinners! What makes you think him an honeſt man that robbeth his Maker, or denyeth him his own, when you call him a diſhoneſt man that robbeth but ſuch ſilly worms as you, that in reſpect of God have nothing of your own! Art thou better then God, that it ſhould be called diſhoneſty to wrong thee, and no diſhoneſty to wrong him, or deny him that which is his own? God hath an abſolute Title to you, and that on more accounts then one. You are his own, as you are his creatures. All ſouls are mine, ſaith the Lord, Ezek. 18. 4. And he hath Title to thee by Redemption, as well as by Creation: For to this end Chriſt dyed, and roſe, and revived, that he might be Lord of the de d and of the living, Rom. 14. 9. We are not our own; we are bought with a price; and therefore ſhould glorifie God in our bodies and our ſpirits which are his, 1 Cor. 6. 19, 20. For if one dyed for all, then were all dead, that they which live ſhould not henceforth live to themſelves, but to him that dyed for them and roſe again, 2 Cor. 5. 14, 15. And as you your ſelves are Gods own as he is your Creator and Redeemer, ſo all that you have is his own as the beſtower, or as your Maſter that truſteth it in your hands. Exod. 19. 5. [Now therefore if ye will obey my voice indeed, and keep my Covenant, then ye ſhall be a peculiar treaſure to me above all people: for all the earth is mine.] And ſaith God to Job, Job 41. 11. [What ſoever is under the whole heaven is mine.] Pſalm 50. 10, 11, 12. [Every beaſt of the Forreſt is mine: the wild beaſts of the field are mine: the world is mine, and the fulneſs thereof.] 1 Cor. 4. 7. What haſt thou which thou didſt not receive?] Thou haſt not a minute of time which thou oweſt not to God; nor a thought, nor a word, nor a farthing of thy eſtate. And is it not the baſeſt injuſtice and diſhoneſty to give theſe to thy fleſh, and deny them to him, and think his ſervice an unneceſſary thing? If thou wilt give the world and thy luſts any thing, let it be that which thou canſt truly call thine own. As God ſaith to the Idolators, Ezek. 16. 18, 19. [Thou haſt ſet mine oyl, and mine incenſe before them my meat alſo which I gave thee, &c.] ſo may he ſay o thee: It is his Time which thou haſt conſumed in idleneſs and in ſinful delights; and his Proviſion by which thou haſt ed thy luſts. But the ſanctified man is devoted to God. His ſtudy is to give him his own. All the buſineſs of his life which you account his over-much ſtrictneſs and preciſeneſs, is nothing but his Honeſty to God, in giving him his own. You look your horſe ſhould travail for you, and your Oxe ſhould labour for you, and your ſervant work for you, becauſe they are your own: And ſhall not we give up all that we have to God, that are much more his own? Will you hang them that take your Own from you? and count them Honeſt that deal worſe with God? Say not, If Chriſt were here, we would give it him. For he hath told you how you ſhould uſe all his talents in his Laws; and if you deny them to the poor, or any holy uſe that he requireth them, you deny them unto him. Read Mat. 25. & 10. 40, 41, 42.

3. Do you think that an unnatural man is an Honeſt man? One that will abuſe his Father or Mother, and ſcorn the bowels from which he ſprung. All the world is agreed on it, that ſuch are diſhoneſt: [Honour thy Father and Mother] is called the firſt Commandment with promiſe. Exod. 21 17. [He that curſeth his Father or Mother, ſhall ſurely be put to death.] See Prov. 20. 20. & 30. 17. [The eye that mocketh at his Father, and deſpiſeth to obey his Mother, the Ravens of the valley ſhall pick it out, and the young Eagles ſhall eat it. To be [without natural affections] is the brand of higheſt wickedneſs, Rom. 1. 31. and 2 Tim. 3. 3.

And do you not know that it is worſe to be without holy affections to the God that made you, and the Chriſt that bought you? and to deſpiſe, forſake or abuſe the Lord? Thou hadſt thy Being more from him then from thy Parents. They knew not how thy parts were formed! It was he that gave thee thy immortal ſoul: It is by him that thou haſt lived until now; much more then on the food thou eateſt, or the air thou breatheſt in. And art thou ſo unnatural as to be ungodly, and deny him thy love, and care, and ſervice, that hath made thee? and to call a holy, heavenly life, a needleſs toyl? Deut. 32. 6. [Do you thus requite the Lord, O fooliſh people and unwiſe? Is he not thy Father that hath bought thee? hath he not made thee and eſtabliſhed thee?] If an unholy man be an honeſt man, that is ſo unnatural as to croſs the end of his Creation, and deny his ſervice to the Lord that made him; then he is honeſt that ſpits in his Fathers face, and deſpiſeth his Mother that brought him forth.

4. Do you think that he is an honeſt man that is unthankful? It is agreed on by all the world, that unthankfulneſs is a principal point of diſhoneſty. He is no honeſt man that will abuſe or deſpiſe thoſe by whom he liveth, or that have engaged him by kindneſs. If you were ſo uſed your ſelves, by one whoſe lives or eſtates you had preſerved, would you not ſay, [What an unworthy wretch is this? have I deſerved this uſage at his hand?] Why all the unthankfulneſs againſt men in the world, is not to be compared to thy unthankfulneſs againſt God. What are the Benefits which man hath given thee in compariſon of his? Did ever man do any thing for thee that is comparable to thy Creation, and Redemption, and offering thee ſalvation from everlaſting miſery, and a room with Angels in everlaſting glory? beſides every hour mercy that ever thou hadſt here in this world. And is that an honeſt man that will requite this God with prophaneneſs and ungodlineſs, and return him ſin for all his mercies, and refuſe to live a holy life? Doth thy fleſh deſerve all thy care and labour, and is this God unworthy of it, and doſt thou call his ſervice a needleſs work? If ingratitude can make a man diſhoneſt, thou art then a diſhoneſt man. But it is the buſineſs of the godly to give up themſelves to him that made them, and to exerciſe their thankfulneſs, in their capacities, for theſe greateſt mercies.

5. Do you think that a cruel unmerciful man, or a loving and merciful man is the more honeſt? Surely I ſhall here have all your voices. He that hateth thoſe that hurt him not, and would kill them, and ſet their houſes on fire, and carryeth malice in his face and ſpeeches, will be called an honeſt man but by few. And he that is Loving, and ſtudyeth to do Good to all about him, will be counted Honeſt: Why try the ungodly and the Saints by this: No more malicious men in the world then the ungodly. They have an enmity even to the God that made them, Col. 1. 21. and to the Chriſt that bought them, Luke 19. 27. and to the Word of God that offereth them ſalvation, and would lead them to eternal life, and hate the Knowledge of the way of life, Prov. 1. 22. They are enemies to the ſervants of the Lord, and hate the upright that deſire their ſalvation, and would but draw them from their ſins, Prov. 29. 10. & 9. 8. They curſe thoſe that bleſs them, and perſecute thoſe that pray for them, Matth. 5. 44. The firſt wicked man that was born into the world, did kill his brother, becauſe his own works were evil, and his brothers righteous, 1 John 3. 12.

But this is not their greateſt cruelty: They are enemies to their own ſalvation: They will run into Hell in deſpight of Chriſt and all the Preachers in the world. For there is but one way thither, the way of ungodlineſs, and that way they will go. Yea that is not all, but bloody wretches, they would have all the Countrey do as they do, and be damned with them. They are angry with a man if he will not live an ungodly life, and tipple, and ſwear, and do as they: They revile him if he will not give over his diligent ſerving of the Lord: which is all one as to fall out with men becauſe they will not forſeit heaven, and run from God, and damn their ſouls, and all for nothing! When they might more mercifully ſcorn us becauſe we will not give over eating, or that we will not cut our own throats. And are theſe cruel perſons honeſt men? Is that mercileſs wretch an honeſt man, that is not content to caſt away his own everlaſting happineſs for nothing upon his fond conceits, but muſt needs have others do ſo too? That is not content to wrong the Lord, but would have others wrong him alſo? The Devil is Honeſt if theſe be Honeſt.

But for the Godly, it is their deſire, their care, their work to ſave themſelves, and further the ſalvation of all others. O how they long to hear of the Converſion of Towns and Countries! and how glad are they when they hear it! Not for any worldly commodity to themſelves, but becauſe they rejoyce at the good of others. And what would they not do to promote it, which they could do?

6. Do you think that a perfidious unfaithful man, or a faithful man that will not be hired to break his word, is the honeſter man? Sure this is no hard queſtion neither. A Knight of the Poſt, that will ſay and unſay, ſwear and forſwear, and will betray his deareſt friend for a groat, is taken by few for an honeſt man, in compariſon of him that will rather die then lye or be unfaithful. Why nothing is more plain, then that all you that are ungodly, are treacherous to the Lord himſelf: You are perfidious Covenant-breakers: You owe him your ſelves wholly on the grounds that I before expreſſed: and yet you are unfaithful to him. You have all from him, and you ſerve his enemy with it: You call him your God, and will not Love, nor honour, nor ſerve him as your God, Mal. 1. 6. You bound your ſelves to him in your Baptiſm, and many a time ſince, by a ſolemn Vow or Covenant: but you live in the treacherous breach of it continually. You Covenanted to take the Lord for your God; and yet you will not ſeek him, nor be Ruled by him. You Covenanted to take Jeſus for your ſaviour, and yet will not be ſaved by him from your ſins, Matth. 1. 21. You Covenanted to take the Holy-Ghoſt for your Sanctifier, to purifie your hearts and lives; and yet you reſiſt his holy motions, and hate his ſanctifying word and work, and ſome of you will mock at Sanctification and the Spirit. And can the ſoul of man be guilty of greater unfaithfulneſs or treachery? You Covenanted to forſake the fleſh, the world, and the Devil: and now you ſerve them more then Chriſt, and think your time is better beſtowed for them, then in the ſervice of the Lord! And is this your Covenant-keeping? No Traytors, no perjured wretches in the world are diſhoneſt men, if theſe be not diſhoneſt.

But now it is the care of godly men to keep the Covenants they have made with God. All that which you reproach them for as too much preciſeneſs, is but the performance of their Baptiſmal Vow. And if you be againſt the keeping our Covenants with God, ſhould you not be againſt the making them? Are you not aſhamed to be ſo forward to engage your children to God in Baptiſm, and when you have done, would have them he ungodly, and break the Vow they make? Will you by your Profeſſion of Chriſtianity, and coming to the Lords Table, renew your Covenants with Chriſt your ſelves, and yet make no conſcience to break them, and plead againſt the keeping of them? We promiſe Holineſs, and the ſerving of God, and forſaking the world, at every Sacrament, and whenever we promiſe but to be Chriſtians: And are you for the making of theſe promiſes, and yet for the breaking of them, and revilers of thoſe that endeavour but to keep them? O fearful impudency! Is this your Honeſty? and would you have us all as faithleſs and diſhoneſt, even with God? This was the perfidiouſneſs of the Jews, Ecek. 16. 8. [I ſware unto thee, and entredinto a Covenant with thee; and thou be ••• eſt mine.] We are married in Baptiſm to Chriſt; and is Ad •• tery with the world, and forſaking our Husband, no diſhoneſty! Why then what is?

7. Moreover, do you think that a Murderer is an honeſt men I know you will ſay No. Why nothing more ſure then that ungodly men are murderers of themſelves, and as I ſaid, would undo others. They hate their own ſouls, ſaith God, Prov 29. 24. They deſtroy themſelves, Hoſ. 13. . There is but one way to Hell, and that they will take, and that when they are plainly told of it. Not a man in Hell, but brought himſelf thither. And O how many do their mocks, and perſwasions, and evil examples keep out of Heaven and bring to the ſame miſery! And are theſe Honeſt?

8. Do you take them to be Honeſt men that are common cheaters, or deceivers, and that in matters of greateſt value? I think you do not. Why ſuch are the ungodly: They deceive and are deceived, 2 Tit. 3. 13. They deceive themſelves, Gal. 6. 3. by thinking themſelves ſomething when they are nothing. They make themſelves believe that they have Honeſty and ſaving grace when they have none; and that they are in a ſtate of ſafety and in the favour of God, when they are near to everlaſting miſery, and in Gods diſpleaſure. And thus they will think, though their ſouls are at the ſtake, and the miſtake be the greateſt hinderance of their converſion; and though God have plainly told them in his word, whom he will ſave, and whom he will not: Yet againſt all the plain diſcoveries in the Scripture, and all the Marks of death upon themſelves, and the open ungodlineſs of their lives, and all the warnings of their teachers, they will needs believe that their ſtate is ſafe, and that they may be ſaved without converſion; what wilfull ſelf deceivers are theſe! Their hearts are deceitful above all things, and they know them not, Jer. 17. 9. And thus they are hardened by the deceitfulneſs of their own ſin, Heb. 3. 13. ſin firſt deceiveth them, and ſo killeth them, Rom. 7. 11. If they were not fooliſh and deceived, they would not ſerve their luſts and pleaſures, Tit. 3. 3. Theſe miſerable men did never yet learn that leſſon, 1 Cor. 3. 18. which one would think they ſhould willingly learn [Let no man deceive himſelf ] They will needs think that they are Chriſtians, and have ſo much Religion as will ſave them, when God expreſly telleth the curſer, ſwearer, railer, ſcorner, and all that live in wilfull ſin, Jam. 1. 26. that [If any man ſeem to be Religious and bridle not his tongue (and ſo for other wilful ſine) but deceiveth his own heart, that mans Religion is in vain,]

And as they Deceive themſelves, ſo they are the common cheaters of the world. They tell them as ſmooth a tale as if all were fair and right, when they are pleading againſt God, and reaſoning men out of their faith and reaſon. When Eve had ſinned, ſhe tempted Adam. The drunkard will tempt others to be his companions: and ſo will the fornicators, and voluptuous ſenfualiſts. The ungodly will perſwade thoſe about him to be ungodly; and when he hath not a word of ſolid reaſon to ſpeak againſt the holy diligence of the Saints, a jeer or ſcorn ſhall ſerve to deceive inſtead of Reaſon. And if he dare not ſtand to what he ſaith to the face of a miniſter, or any but the ignorant that cannot gainſay him, he will take his time, and ſpeak when none are preſent that can contradict him O how many thouſand are now in miſery that were cheated thither by the ſcorn and cavils of ungodly men! And how many thouſands have loſt all hopes of Heaven by their deceits! Could you but ask many thouſands that are now in miſery, [How came you to chooſe ſo unhappy a way?] they would tell you [We were deceived by the words of wicked men! The cavils and ſcorns of ignorant ſinners have cheated us of our Salvation.] The very calling a diligent ſervant of Chriſt by the name of a Puritan or Preciſian, hath kept many a thouſand even in England, from the fear and diligent ſerving of the Lord. And ſurely this is a ſilly argument. And are theſe Honeſt men that are the factors of Satan the great deceiver, in cheating themſelves and others into Hell?

But the Godly deal plainly with themſelves and others. They are willing to know the truth of their condition, and not to make themſelves believe that which God never made them believe. They promiſe not ſalvation to themſelves on any lower terms then God hath promiſed it. They have no hope of being ſaved without Holineſs. They ſet not Gods mercy againſt his Truth, nor the Merits of Chriſt againſt his Covenant. They know that God is better acquainted with the ways and effects of his own mercies then we are. And therefore though they hope to be ſaved by Gods mercy, it is by his ſanctifying mercy, and not to be ſaved without ſanctification, that is, without ſalvation it ſelf and the neceſſary means. They know that it is abundant mercy to be ſaved in a way of Holineſs, and deſire no other ſaving Mercy. Yea they know that ſanctification and glorification both, are greater mercy then Glorification alone, if it were poſſible to be alone. This is the doctrine that the Godly do believe, and this they practiſe, and this they teach others, and this they have learnt of God: and therefore they are no deceivers.

9. Moreover, do you think that he is an Honeſt man that is an enemy to the publike Good? or rather he that is a common benefactor? The beſt of the Heathens thought it one of the higheſt parts of virtue, to be ſerviceable to many, and devote our ſelves to the common good. But wicked men are the very plagues of a land. For their ſakes it is that judgements come upon us. It is they that would let in the plague of ſin which would undoe us. He that ſets fire to the thatch, doth do no worſe againſt your towns, then wicked men that would kindle the fire of the wrath of God by their crying ſins. Read the Scriptures and ſee who it was that cauſed Iſrael to periſh in the wilderneſs, but unbelieving ſinners. Who troubled Iſrael, and made them fly before their enemies, but one Achan? Joſh. 7. And what but ſin was the cauſe of their captivity, and preſent deſolation? was it Lot or the Sodomites that brought down from heaven the fire of vengeance? Was it Noah or the world of the ungodly that brought down the flood? Are theſe Honeſt men that provoke God to forſake the Land, and are the vermine and deſtroyers of our peace and happineſs? But you know that God hath promiſed his bleſſing to the Godly, and to the places where they live ofttimes for their ſakes, as Joſephs caſe and others tell us.

10. That man can be no Honeſt man that wanteth the very principle of Honeſty, and that intendeth not the End thats neceſſary to make any action truly Honeſt: But ſuch are all ungodly men.

1. The Principle of true Honeſty is the high eſteem of God and everlaſting life, in our undeſtandings, and the belief of Gods revelations neceſſary to the attaining of that life, and the prevailing Love of God in the heart, and the Love of man for his ſake. Without theſe Principles of Honeſty, no man can be Honeſt. How can he be an Honeſt man that Believeth not his maker? He that taketh God for a lyer, hath no reaſon to be taken for any better himſelf. For would he be thought better then he takes God himſelf to be? nor can he in reaſon be expected to believe any man elſe: For none can be better then God. And is that an honeſt man that profeſſeth himſelf a Lyer, and taketh all men to be so too?

And how can that be an Honeſt man, that Loveth not Go •… well as his fleſhly luſts and pleaſures? And this is the caſe of all the wicked. If they did not Love their Riches and honour and ſenſual pleaſures more then God, they would not keep them againſt his command, nor loſe his favour rather then loſe them, nor ſeek them more carefully then they ſeek him and his Kingdom, and think of them and ſpeak of them with more delight. And certainly he that Loveth his Riches, or Honours, or filthy ſins, better then God and Heaven it ſelf, muſt needs be thought to preferr them before his neereſt Friends, or the common good. And is that an Honeſt man that would rather caſt off Father or Mother then caſt off his filthy ſins? and that would rather forſake his chiefeſt friend, then forſake his vices? and would ſell his friend, or the Commonwealth, for a little gain, or pleaſure, even for a whore, or for drunkenneſs or ſuch like things? I think you would none of you ſay that this were an Honeſt man, that would not leave ſo ſmall a matter for the life of his friend, or for the preſervation of the Common wealth: And can you expect that he ſhould prefer any friend before God and his Salvation? If he will ſin againſt God, and ſell his ſalvation for his ſin, can you think he ſhould more regard any man, how dear ſoever? There is no true Honeſty in that man where the Love of God doth not command.

2. Moreover if the Honouring and Pleaſing of our Lord, and the ſaving of our ſouls be not the End and principal motive of our actions, there can be no true Honeſty. It is eſſential to Honeſty that God be our End. If you would know what a man is, firſt know what he Intendeth, and maketh the End and marke of his life: And ſo you muſt do if you would judge of his actions. The End is the principal ingredient that makes them Good or Bad. If a Thief Love God becauſe he proſpereth him in ſtealing, or becauſe he giveth him ſtrength and opportunity; this is a wicked Love of God. If a drunkard Love God for giving him his drink, and a Whoremonger Love God for ſtrenthening him in his luſt, will you call this Honeſty? Every wicked man doth make his ſenſual preſent pleaſure his principal End through all his life. If he love his neighbour, it is but carnally, as a dog loveth him that ſeedeth and ſtroaketh him. If he ſeem to be a good Commonwealths man, it is but for vain-glory or carnal accommodati •… : and he fighteth for his King or Countrey but as a dog doth ••• his bone. If he give to the poor, it is but that which he can ſpare from his Belly; and it is either in a common pitty, or for vain applauſe, or he thinks by it to ſtop the mouth of Juſtice, that God may let him alone in his ſins, or ſave him after all his wickedneſs. This is no more an Honeſt man, then he that makes a trade of ſtealing, and will pay Tythes of all that he ſteals; or give ſome part to the Church or Poor, that God may pardon him, and ſave him when he hath done. All the Religion, and all the charity of wicked men, is but for themſelves: and that which hath no higher End then Carnal ſelf, is truly no Religi •… Charity: It is only the ſanctified man that is Honeſt: for it 〈…〉 he that is devoted to God, and doth the works of his life to 〈…〉 and glorifie his maker. There is more Honeſty in the very 〈…〉 ing and drinking of the ſanctified, then in the prayer and ſacrifices and alms deed of the ungodly. Or elſe God would never have ſaid as he hath done that [Unto the Pure all things are pure: but to them that are defiled and unbelieving is nothing pure, but even their mind and Conſcience is defiled, Tit. 1. 15. And that every creature is ſanctified by the word of God and by Prayer, 1 Tim. 4. 4, 5. And that the prayer and the ſacrifice of the wicked is abomination to the Lord, and he abhoreth and loatheth them, when the prayer of the upright is his delight, Prov. 15. 8. & 21. 27. Iſa. 1. 13. Prov. 28. 9. & 8. 7. & 11. 20. For the ſanctified in their very eating and drinking do make it their end to Glorifie God, and to be fitted for his ſervice, 1 Cor. 10. 31. But the ungodly do all, even in their duties that ſeem moſt Holy, but for a ſelfiſh carnal End. So that it is plain that he that wanteth the neceſſary Principles and End, that muſt inform an Honeſt mind and life, can have no Honeſty of mind or life. [Now the end of the Commandment is Charity, out of a pure heart, and of a good conſcience, and of faith unfeigned] 1 Tim. 1. 5.

But perhaps you will ſay, that there hath been Honeſty found among Heathens: and therefore this doctrine cannot hold. To which I anſwer, 1. If this were true, yet it is proved, that there is no compariſon between their Honeſty and the true Chriſtians. 2. But indeed, there was never true Honeſty found in any ungodly man. But ſomething that is like to Honeſty they may have. Materially they may do the ſame outward acts that Honeſt men do; and this the world accounteth Honeſty, that ſeeth not the inſide, and the Ends, and therefore give the name to the Matter without the Form. And ſuch may be Honeſt ſecundum quid, but not ſimplicitur. An Analogical Honeſty they may have and be leſs diſhoneſt then ſome others. And ſo as Robbin Whood was called an Honeſt thief that would rob none but the rich, and ſometimes bring a yoake of Oxen that he had ſtoln and give them to a poor that had none; ſo may a Heathen and ungodly man be Honeſt. But men muſt be Denominated (and ſo muſt their actions) according to what is predominant in them. And therefore we muſt ſay, if we will ſpeak properly, that no ungodly man is Honeſt.

If you ask, How then it comes to paſs that ſuch are accounted Honeſt men, and t •… neth, not the: Hone ty •… th in a Holy 〈…〉 . Because that ••• the 〈…〉 〈1 page duplicate〉 〈1 page duplicate〉 have an Enmity to Holineſs: And malice blindeth men, that they cannot ſee the Good that is in thoſe they hare. 2. Becauſe they do not know what Godlineſs is, and therefore know not the Honeſty of it appearing in its Principles, Ends and Rule. For it is not effectually known by any but thoſe that have it. 3. Becauſe all carnal men do judge after the fleſh; and as they are to themſelves their higheſt End, ſo they do judge of all things elſe according to that End. He is an Honeſt man with them, that is for them, and furthereth their commodity, or anſwereth their deſire. Mark them whether they judge not thoſe to be the Honesteſt men, that ſuit themſelves moſt to their minds and wills, and ſay and do as they would have them. And ſo among Thieves there is none ſo honest men as their companions: nor among drunkards none ſo honest as they that will ſit with them, and waſte their time, and prate like ideots over a pot of Ale, forgetting that death and judgement are poſting toward them while they ſit there: And among Harlots their Mates ſeem Honest. So that diſhonest men are no fit Judges of Honesty. That which is ſuted to their corrupted mind is best with them. And this is their Honesty.

By this time you may ſee, if you are not willfully blind, that the way of Godlineſs is the only Honest way: and therefore you muſt either be Godly or Diſhonest; and pretend not any longer that you are Honest while you are ungodly: unleſs you will increaſe your ſhame by your contradictions. The Scripture deſcription of one that is Honeſt is, that [in ſimplicity and godly ſincerity, not in fleſhly wiſdom, but by the grace of God, he hath his converſation in the world] 2 Cor. 1. 12. The Honeſty which the Goſpel teacheth, and which God will own is this, [that denying ungodlineſs and worldly luſts, we live ſoberly, righteouſ •• and godly in this preſent world, looking for that bleſſed hope and the glorious appearing of the great God, and our ſaviour Jeſus Christ] Tit. 2. 12, 13. [A Godly Seed] is oppoſed to the fruit of Adultery, Mal. 2. 15. And when David lamenteth the decay of Honesty in the world, his language tells you whom he took for Honest men, Pſal. 12. 1. [Help Lord, for the Godly ••• ceaſeth: for the faithful faile from among the Children of 〈…〉 and verſ. 8. you may perceive what he thinks of 〈…〉 [The wicked walk on every fi ••• , when the 〈◊〉 m n 〈…〉 To [ſerve God with reverence and godly fears, •• 〈…〉 Honeſty, Heb. 12. 28. And now chooſe you whether you will be Honeſt or ungodly: but be ſure that it is the Godly that are eſteemed Honeſt and accepted by the Lord: and how ever the world judgeth, [Know that the Lord hath ſet apart him that is Godly for himſelf] as he tells you, Pſal. 4. 3.

CHAP. VIII. Holineſs is the moſt Gainfull way.

VVEE have certainly found out already the SAFEST Way, and the HONESEST way: We are next to enquire which way is moſt Profitable. And one would think that this ſhould be as eaſily reſolved as the reſt. I am ſure if God be wiſer then man, and his holy word to be believed, the queſtion is decided, and beyond diſpute. Saith Paul, 1 Tim. 6. 5, 6. Men of corrupt minds, and deſtitute of the truth, ſuppoſe that Gain is godlineſs,] or that it is better then Godlineſs, and therefore their Godlineſs to be ſuited to their worldly gain: [But (it is) Godlineſs with contentment which is the great Gain] Yea [Godlineſs is profitable to all things, having Promiſe of the life that now is, and of that which is to come.] 1 Tim. 4. 8.

But to what end ſhould I cite more words of Scripture, for a point which all the Scripture proveth? It is not poſſible that any man can be unreſolved in this, that underſtandeth and believeth the word of God. But yet becauſe I ſee that Commodity is ſo much lookt after in the world, and almoſt all are for the Gainful way, as they apprehend it, and therefore its plain that Godlineſs is not Practically believed to be the moſt gainful way (or elſe men would follow it as eagerly as they do their worldly gain;) I ſhall therefore open to you ſomewhat of that Gain that Godlineſs doth bring; and if you can ſay that any other courſe will prove as gainful, and make it good, then take that courſe: But if you cannot, conſider what you have to do, and do not refuſe your own Commodity.

1. The firſt part of our Gain, which is the ſum of all the reſt, 〈◊〉 himſelf who is become our God, through Jeſus Chriſt. He is in Covenant with all the Saints, (Pſalm 50. 5.) and this is the Covenant [I will be your God, and you ſhall be my People.] Jer. 7. 23. Ezek. 36. 28. Jer. 11. 4. & 30. 22. Lev. 26. 45. 12. Ezek. 11. 20. & 37. 23, 27. 2 Cor. 6. 16. He is a God to others as a King is a King to Traytors whom he will condemn: But he is a God to his People, as a King is related to his faithful ſubjects, and a Father to his deareſt child. When he calleth himſelf [Our Father] he ſpeaketh ſo much of his childrens Happineſs, as is their admiration as well as their joy. But when he calleth himſelf [Our God] he ſpeaks as much as much as can be ſpoken.

To be [our God] is to be [the Infinite, Power, Wiſdom and Goodneſs engaged to us for our Good, and to be ours according to our neceſſity and capacity.]

This, O ye worldlings, is the Riches of the Saints! This is the Wealth that we will boldly boaſt of. Boaſt you of your houſes and lands and money, and we will boaſt of our God. Have you Houſes, and Towns and Countreys at command? Be it ſo: but the Saints have the God of the world, to be their God. Have you Kingdoms and Dominions? We have the God of all the earth; the King of Kings, and Lord of Lords. Set all your Riches in the ballance againſt him, and try what they will prove. Set all the world, and the Kingdoms, and Glory, and Wealth of it in the ballance, and try whether they are any more to God, then one duſt or feather to all the world; yea they are nothing, and leſs then nothing; vanity and lighter then vanity it ſelf. Isa. 40. 16, 17. This one Jewel containeth all our Treaſure. He is ours that hath all things: What then can we need? Pſal. 23. 1. He is ours that knoweth all things: Who then can overreach us, or undo us by deceit? He is ours that can do all things: What then ſhould we fear? and what power ſhall prevail againſt us? He is ours that is Goodneſs and Love it ſelf. How then can we be miſerable? or what imperfection can there be in our Felicity?] They that truſt in their wealth, and boaſt themſelves in the multitude of their riches, none of them can by any means redeem his brother (nor himſelf) that he ſhould live for ever and not ſee corruption.] Pſalm 49. 6, 7, 9. [But God will redeem us from the power of the grave; for he ſhall receive us] Ver. 15. Let the workers of iniquity boaſt themſelves a while! (Pſalm 94. 4.) Let the wicked 〈…〉 deſire, and bleſs the cove •••• whom the Lord abhorreth.] Pſalm 10. 3. It is the Lord that is King for ever and ever; that heareth the deſires of the hamble; that prepareth our hearts, and prepareth his ear to hear. Ver. 16, 17. Our ſouls ſhall make their boaſt in God, Pſalm. 34. 2. [O taſt and ſee that the Lord is good! bleſſed is the man that truſteth in him.] But you cannot ſay truly [Bleſſed is the man that hath Lands and Lorſhips: Bleſſed is the man that hath Crowns and Kingdoms:] Yea, truly may you ſay, [Curſed is the man that truſteth in man, and maketh fleſh his arm, and withdraweth his heart from the Lord.] Jer. 17. 5. [Fear the Lord ye his Saints, for there is no want to them that fear him.] Pſalm 34. 8, 9, 10. But when you have all the world, you cannot ſay that you have no want. Confounded then be the covetous Idolaters, that boaſt themſelves of their Idols (Pſalm 97. 7.) But in God will we boaſt all the day long, and praiſe his name for evermore. Pſalm 44. 8. What have you but the gleanings of our harveſt? and the crums that fall from the childrens table? Our God is he that giveth you your proſperity: He droppeth you theſe leavings, from the redundancy of his Goodneſs, when he hath given himſelf, his Son and all things to his own. All that we want, and all that our ſouls deſire, is in God. We have none in heaven but him, nor any in earth that we deſire beſides him, Pſalm 73. 25. His loving kindneſs is better to us then life: Pſalm 63. 3. [Our fleſh and our heart faileth us (and all the creatures fail us) but God is the ſtrength of our hearts and our portion for ever.] Pſalm 73. 26. Verily the Riches of all the Princes of the earth is leſs in compariſon of him that is the Treaſure and Portion of the Saints, then a ſtraw is to all the earth, or a little dung to the ſhining Sun.

2. Would you yet hear more of the Riches of Believers (though more then God there cannot be) The Lord Jeſus Chriſt is their Head and Husband; their Saviour and Interceſſour at Gods right hand: They are Married to him! His Merits are th irs for all thoſe uſes to which they need them. It is he that Juſtifieth: Who then ſhall condemn them? He that ſpared not his own Son, but gave him up for us all, how ſhall be not with i alſo freely give us all things? Rom. 8. 32, 34. Chriſt is the Pearl of infinite valu , for whom we have willingly ſold all. Matth. 13. 45, 46. And what are all your Treaſures to this Treaſure? Ask ••• l and he will tell you, that had tryed both, Phil. 3. 7, 8. His 〈…〉 e counteth Loſs for Chriſt: yea, all things he accounted but loſs and dung, for the excellency of the knowledge of Chriſt.] It is Love incomprehenſible, ſurpaſſing knowledge, that is revealed to us in Chriſt, Eph. 3. 18, 19. The Riches of Chriſt are unſearchable Riches, Eph. 3. 8. It is Chriſt that bindeth up our broken hearts; that is the Peace-maker and Reconciler of our ſouls to God. What he hath done for us, and what he will do, I ſhall tell you anon. But the ungodly have no part in him, nor have they any ſuch treaſure, that will do for them what Chriſt will do for us. Their Treaſure is the wrath of God, which they are heaping up againſt the day of wrath, and revelation of the righteous judgement of God, Rom. 2. 5. All the Treaſures of wiſdom and knowledge are hid. in Chriſt, Col. 2. 3. And he hath them for us, according to our meaſure: as being our Treaſurie, our Head, and made of God to us Wiſdom, and Righteouſneſs, and Sanctification, and Redemption, 1 Cor. 1. 30. They are exceeding Riches of Grace that are ſhewed in the kindneſs of God through Jeſus Chriſt, to all that are ſanctified by that grace, Epheſ. 2. 6, 7, 8. Yea, that you may ſee there is no compariſon, even that which you abhorr in a Chriſtians caſe, and account his miſery and the worſt of Chriſt, is better then the beſt of your condition, and then that for which you loſe your ſouls. For the very Reproach of Chriſt, is greater riches then the Treaſures of the world, Heb. 11. 26. And it is the reproach that we undergo for Chriſt, that you moſt abhorr, and the treaſures of the world that you highlyeſt eſteem. It is greater Riches to be one of them that are ſcorned and derided for the ſake of Chriſt, then to be one of them that hath the wealth of the world at his diſpoſe. And if the Reproach of Chriſt be greater Riches then all yours, What then is his Life, and Love, and Benefits? his Grace and Glory?

3. Would you have the Riches of the Saints yet further opened to you? Why the Holy-Ghoſt is in Covenant with them as their Sanctifier and Comforter: And he is not only theirs himſelf, by Covenant and Relation, but he alſo dwelleth in them by his gra •• s, and reſtoreth the image of God upon them. They are the •… ples of the Holy-Ghoſt which is in them, 1 Cor. 6. 19. And by the Spirit, and by Faith, Chriſt dwelleth in their hearts, Epheſ. 3. 17. Rom. 8. 11. 1 Cor. 3. 16. God himſelf doth dwell in them, and converſe with them, and write his Law in their hearts, and teach them himſelf by this his Spirit. 2 Cor. 6. 16. Heb. 8. 10. & •• . 1 . [Hereby we know that he dwelleth in us by, the Spirit which e 〈…〉 given us, 1 John 3. 24. Yea he that is joyned to the Lord, is One spirit, 1 Cor. 6. 17. For [the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty.] 2 Cor. 3. 17. [We are an habitation of God through the Spirit. Ephes. 2. 22.] [Becauſe we are ſons, God hath ſent the ſpirit of his Son into our hearts, whereby we cry Abba Father, Gal. 4. 6.] By this Spirit the Saints have acceſs unto the Father, Epheſ. 2. 18. and by this it is that they are quickened to prayer and holy worſhip, and their infirmities are helpt, Epheſ. 6, 18. Rom. 8. 11, 26. By this they fight againſt the fleſh, and overcome it, Gal. 5. 17, 18. Rom. 8. 13. In this they live, and walk, and work, Rom. 8. 1, 5. Gal. 5. 16, 25. This Spirit is the Teſtimony of their Adoption. Rom. 8. 16. and the ſeal and earneſt of their heavenly inheritance, 2 Cor. 1. 22. & 5. 5. Epheſ. 4. 30. By this they are new born, John 3. 5, 6. And put off the old man which is corrupt according to the deceitful luſts, and being renewed in the ſpirit of their minds, do put on the new man, which after God is created in Righteouſneſs and true Holineſs, Epheſ. 4. 22, 23, 24. By the illumination of this ſpirit, they have a new underſtanding, and are brought out of darkneſs into the marvellous Light of Chriſt, 1 Pet. 2. 9. that they may know what is the hope of the Chriſtian Vocation, and what is the Riches of the glory of Chriſts inheritance in the Saints, Eph. 1. 18. In a word, by this Spirit their ſins are mortified, their ſouls renewed, and made like to God, and they become a holy Prieſt-hood, a peculiar people unto Chriſt, and in this Spirit have Communion with him, Rom. 8. 13. Tit. 3. 5. 1 Pet. 2. 9. Tit. 2. 14. 2 Cor. 13. 14. And what is all the Riches of this world, to this Heavenly Treaſure, the Spirit of the Lord? They that have this Spirit, are taught by it to ſet light by all your Riches, and to eſteem one dayes Communion with Chriſt, above all the Gold and Glory of this world. And that which ſets the ſoul of man ſo far above Riches, is better then thoſe Riches. As your Lands and honours do ſet you above the pins and points that children take for their treaſure, and ſet as much by as you do by yours; ſo the Spirit of Chriſt and the Life of Faith, doth ſet the ſouls of true Believers a thouſand old more above your Riches, then you are above your childrens oyes.

If yet you ſee not the Riches of Saints, conſider but the wonderful expreſſion, Pet. 1. 4. that they [have exceeding great 〈…〉 precious promiſes given them that by theſe they may be partakers of the Divine nature, having eſcaped the corruption that is in the world through luſt.] And can there be more on earth beſtowed on man, then to be made partakers of the Divine nature? As it would be a greater gift to a bruit, to be made a man, and have manly Riches, then to have ſtore of Provender ſuited to his brutiſhneſs; ſo is it greater Riches to the ungodly to be ſanctified and made partakers of that nature that is called Divine by God himſelf, then to have proviſion for unmortified luſts, and to have all the contentments of a fleſhly mind. It were a greater gift to an Ideot, to be made a wiſe and learned man, then to be furniſhed with feathers or ſticks to play with. So is it here.

4. Every truly ſanctified man, is reſtored from the miſery that he was brought into by ſin. He hath all his ſins forgiven him, and is freed from the curſe of the Law, by the merits of Chriſt, and the promiſe of the Goſpel. For in him we have Redemption through his blood, even the forgiveneſs of ſins. Col. 1. 14. And by him all that believe are juſtified from all things, from which they could not be juſtified by the Law of Moſes. Acts 13. 39. When we were dead in our ſins, we were quickened with Chriſt, and had all our treſpaſſes forgiven us, Col. 2. 13. Ask a wounded Conſcience that groaneth under the weight of ſin, and under the ſenſe of Gods indignation, Whether forgiveneſs of ſin be a Treaſure or not? I am ſure they that now are paſt forgiveneſs, and feel what ſin is in the bitter fruits, would give ten thouſand worlds, if they had them, for the pardon of their ſins; and would account forgiveneſs a greater mercy then all the Riches and Kingdoms of the world. What a heavy curſe did the Spirit of God paſs upon Simon Magus, for thinking that money was a valuable thing to purchaſe the Holy Ghoſt with! Acts 8. 20, 21. Thy money periſh with thee, becauſe thou haſt thought that the gift of God may be purchaſed by money: Thou haſt neither part nor lot in this matter, for thy heart is not right in the sight of God: repent therefore of this thy wickedneſs, &c. The name of Simon Magus is odious to us all; and yet I doubt that moſt among us exceed him in the ſin for which he is thus curſed. For he thought the gift of the holy-Ghoſt to be better then his money, or elſe he would not have offered his money for it. But moſt men take their money to be better then the gift of the Holy-Ghost. If he that would have purchaſed the Holy-Ghost, yea a lower and leſs neceſſary gift of the ſpirit, was pronounced wicked, and curſed with ſuch a heavy curſe; What are they that ſet more by their money then by the ſpecial gift of the Holy-Ghoſt, yea that hate and deride it, and plead againſt its Sanctifying work? The time is near when your Riches will fail you, and your proſperity die, and your ſins will live; and then there is none of you all but will ſay that Pardon and Grace are greater Riches then all the world.

5. Moreover, the godly have Angels to attend them and be their guard, as I have proved to you before. And are horſes, and kine, and oxen, think you, greater Riches then the Guard and Miniſtration of the Angels of God? Heb. 1. 14. Pſalm 91. 11, 12.

6. And ſurely the very Communion of Saints and Ordinances of God which in the Church we here enjoy, are greater Riches then all the world. We are now no more ſtrangers and forreigners, but fellow-Citizens of the Saints, and of the houſhold of God. Epheſ. 2. 19. We are members of that well-tempered body; where all the members are obliged and diſpoſed to have the ſame care one for another, that if one ſuffer all ſuffer, and if one be honoured all rejoyce, 1 Cor. 12. 25, 26. As weak as Chriſtians are, and as worthleſs in your eyes, one of their hearty ſpiritual prayers, and one word of their holy ſavoury conference, doth profit us more, then all your Treaſures will ever profit you. While the Divine nature is in them, ſomewhat Divine will proceed from their mouthes, and be ſeen in their lives, which is worth more then all the Riches of the world. And O how fruitful are the holy Ordinances which we partake of, both in the Churches Communion, and alone in our retirements! A poor Chriſtian can get more in a Sermon which you ſleep under, or deride, then you will get by your trades or livings while you live. He findeth greater Treaſures in one Chapter of the Bible, or in one good Book, then you can get out of all your lands or labours. The beſt of your livings will not yield you ſo much commodity in ſeven years, nor in ſeven thouſand years, if you could ſo long keep them, as a believing ſoul can get from God in one hours prayer, even in ſecret, where he is not by man obſerved. You do not believe this, that are ungodly: I know you do not heartily believe it; for elſe you would try it, and not continue in your ungodlineſs. But they that try it, know it to be true. Or elſe what makes them continue in it, and live upon their holy Communion with God and his ſervants, more reſolvedly then you do on your lands and labours. Somewhat you may conjecture they find in holy duty, that makes them ſo inſtant in it as they are.

7. Another part of our commodity by Holineſs, is, the Promiſe and Aſſurance of the Love of God and of our ſalvation; and the Peace of Conſcience that followeth hereupon. All true Believers have objective certainty: that is, the thing is certain in itſelf, whether they perceive it or not. And they may have ſubjective or Actual certainty in themſelves, if they do their parts. And is not a certain Title to a Lordſhip or a Kingdom, a greater Treaſure then the poſſeſſion of a ſtraw? Much more is Gods Promiſe of Everlaſting Glory, a greater Treaſure then all your wealth. As Heaven is infinitely better then earth, ſo the Promiſe of God is the beſt ſecurity. Though we be not with Abraham, Iſaac and Jacob, and do not yet ſee the face of God, yet have we a Promiſe that ſpeedily we ſhall be there, and ſhall ſee that which they ſee, and enjoy all that which they enjoy. The pooreſt Chriſtian hath all that in Promiſe under the hand of God himſelf, which Angels and Glorified Saints have in poſſeſſion. They can ſhew you a better Title to Heaven, though they are unworthy in themſelves, then any of you can ſhew to your lands or houſes, in your Deeds or Leaſes. As poor and ſimple as that Godly man is whom you deſpiſe, he is an Heir of Heaven, and a fellow-Heir with Chriſt, Rom. 8. 17. Gal. 3. 29. Heb. 1. 14. & 11. 9. When we had the waſhing of Regeneration, and the renewing of the Holy-Ghoſt, and were juſtified by grace, we were made the Heirs of eternal life, according to the hope that is given us by the Goſpel, Tit. 3. 5, 7. And God that hath given them thoſe [Better things that accompany ſalvation] is not unrighteous to forget their work and labour of love, if they do but ſhew the ſame diligence to the full aſſurance of hope unto the end, and be not ſloathful, but followers of them, who through faith and patience inherit the Promiſes.] Heb. 6. 9, 10, 11, 12. For this cauſe was Chriſt the Mediator of the New Teſtament, that by means of death, for the redemption of the Tranſgreſſions under the firſt Teſtament, they which are called may receive the Promiſe of the eternal inheritance. Heb. 9. 15. And we know that he is faithful that hath promiſed. And if your Bills, and Bonds, and Deeds, and Leaſes, be part of your Riches, we ſhall much more take the Promiſe of God, for our everlaſting happineſs in Heaven, to be far greater Riches.

8. And yet we may put this among our Riches, or at leaſt as the Over-plus given us by God, that we have better advantage, even for the matters of this world, then the ungodly have. For we have a Promiſe that we ſhall lack nothing that is good for us, Pſal. 34. 10. and ſo have not they. We have warrant to eaſt all our care on God, who by promiſe is engaged to care for us, 1 Pet. 5. 7. We are commanded to be (anxiouſly) careful for nothing, but in all things to make known our requeſts to God, as little children that care not for themſelves, but go to their father for what they want: Phil. 4. 6. It is enough for us whatever we want, that our heavenly Father knoweth that we want it, Matth. 6. 32. who hath charged us to disburden our minds of theſe vexatious cares, and to ſeek firſt his Kingdom and the Righteouſneſs thereof, and promiſed us that other things ſhall be added to us, Mat. 6. 33. We have alſo a promiſe that all things ſhall work together for our good, Rom. 8. 28. And therefore we ſhall have more from the things of this life, then the ungodly have: Yea more by the want of them, then they by the poſſeſſion. For if they do us good in our graces and communion with God, and in the matter of our ſalvation, they help us to that which is of far higher value then themſelves. Poverty to a true Believer, is better then Riches to the ungodly that deſtroyeth himſelf by them, when the Believer is helped by his poverty. Impriſonment to Paul and Silas, was better then liberty to their perſecutors. And thus in the fruits and ſaving benefits, all things are ours, 1 Cor. 3. 22. We have the Love of God with what we poſſeſs, be it more or leſs, when the wicked have his wrath with it. And who would have their Riches on ſuch terms?

9. Another part of the Gain of Godlineſs is, that it puts us into a Readineſs to die, and a fitneſs to appear before the Lord. Though all the Godly have not ſo great a readineſs as to deſire to be preſently diſſolved, yet all of them are in a ſafe condition, and are ſo far ready, that death ſhall paſs them into a bleſſed ſtate. For we know that if our earthly houſe of this Taberna le were diſſolved, we have a building of God, an houſe not made with h •… , eternal in the heavens. And in this we groan earneſtly, desiring to be cloathed upon with our houſe which is from heaven: And God that hath given 〈…〉 the earneſt of his Spirit, hath wrought in us; to be alwayes confident (or at leaſt given us cauſe) knowing that whileſt we are at home in the body, we are abſent from the Lord (For we walk by faith, and not by ſight) we are confident I ſay and willing, rather to be abſent from the body and preſent with the Lord, 2 Cor. 5. 1, 2, 8, 9. Though the abode of the godly in the fleſh is uſually more needful to thoſe about them, yet to themſelves their death is gain, and therefore they have cauſe to deſire to depart, and be with Chriſt, as being far better, Phil. 1. 21, 23, 24. For ſin which is the ſting of death is mortified, and the curſe of the Law which is the ſtrength of it, is relaxed or null fied to us by the Goſpel: ſo that the Believer may triumph and ſay. O death where is thy ſting? O grave where is thy victory? 1 Cor. 15. 55, 56. and to give thanks to God that giveth us the victory, through our Lord Jeſus Chriſt, verſ. 57. Verily I would not exchange my part (though alas too ſmall or dark a part) in this one priviledge of true Believers, for all the wealth and dominions on earth. O the face of Death will ſoon make the Glory of all your greatneſs to vaniſh, and the beauty of your flouriſhing eſtates to wither; and all that you now glory in, to appear as nothing. And then how glad would you be to change Portions with the holy ſervants of the Lord, whom you now deſpiſe! When once you hear, [Thou fool, this night ſhall they require thy ſoul! and whoſe then are all thoſe things that thou haſt provided?] Luke 12. 20. then in a moment you will change your minds, and cry out of the world as nothing worth, and wiſh you had buſied your hearts and hands in laying up a better treaſure. This is one difference, O ngodly wretch, between a holy ſervant of God and thee! Death cannot undo him, but it will undo thee. It cannot take his Riches from him; for his God, his Chriſt, his Holineſs, the Promiſes are his Riches: but it will ſeparate thee and thy wealth for ever. It will put an end to all his troubles, and fears, and griefs: and it will put an end to all thy proſperity, and to all thy mirth, and hope, for ever. A godly man dare die; or if he ignorantly fear it, yet ſhall it be the end of all his fears: but thou dareſt not die, and yet thou muſt: or if thou ignorantly hope of a happineſs after it, yet will it nevertheleſs end all thy hopes. O what a mercy is it to be ready to die!

10. But the great unſpeakable Riches of the Saints is in the Life to come. We have here the Hope and the fore-taſte; but it is only there that we ſhall have our Portion. You ſee what a poor Chriſtian is according to his outward appearance. But you ſee not what he will be to eternity. There is the Kingdom for which we hope, and for which we run, and wait, and ſuffer. If God be true, and his Goſpel true, then Heaven ſhall be the Portion of the ſanct fied. But if it were otherwiſe, then we would confeſs their hopes are vain: Heaven is our Riches, or we have none. There have we laid up all our Hopes; and in theſe Hopes we will live and die, as knowing they will not make us aſhamed. Rom. 5. 5. & 9. 33. 1 John 2. 28. We believe that we ſhall live with Chriſt in glory, and ſhine as ſtars in the Firmament of our Father, and be made like to the Angels of God, and ſhall ſee his face, and praiſe his name, and live in his everlaſting Love and Joy; For all this he himſelf hath promiſed us. 1 Theſ. 4. 17. 18. Da . 12. 3. Mat. 13. 43. Luk. 20 36. Rev. 22. 4. Mat. 25. 21.

And now, poor worldling, what is all your Gain and Riches in compariſon of the leaſt of theſe? Do you think in your judgements that there is any compariſon! Or rather doth not ſin and the world even brutifie you, and make you lay by the uſe of your reaſon, and live as if you knew not what you know? Your Treaſure is all viſible, when ours is unſeen, and therefore I may bid you bring it forth, and let us ſee it, whether indeed it be better then the Treaſure of the Saints: Let us ſee what that is that is better then God, and everlaſting glory! What! is a little fleſhly eaſe or mirth? a little meat, and drink, and pleaſure? a little more money, or ſpace of ground to uſe then your neighbours have; are theſe the things that you will change for Heaven, and preſer before the Lord that made you? O poor miſerable ſinners! Are you not told that you have your good things here? but what will you have hereafter when this is gone? Luke 16. 25. When your wealth is gone, and your mirth is gone, your ſouls are immortal, and therefore your miſery and horrour will continue, and never be gone. As the wealth of the godly is within them, and above the reach of their enemies, and ſurer then yours, ſo is it the more durable, even everlaſting: When all your Riches are upon the wing, even ready to be gone, and leave you in ſorrow, when you are moſt highly valuing them, you have it now, but it is gone to morrow. [And what is the Hope of the Hypocrite though he hath gained, when God taketh away his ſoul? Will God hear his cry when trouble cometh upon him? Job 27. 8, 9. Let the words of Chriſt decide the Controverſie, if indeed you take him for your Judge. [Mat. 16. 2 , 25, 26, 27. If any man will come after we, let him deny himſelf, and take up his Croſs, and follow me: For whoſoever will ſave his life ſhall loſe it, and whoſoever will loſe his life for my ſake ſhall find it: For what is a man profited if he ſhall gain the whole world, and loſe his own ſoul? Or what ſhall a man give in exchange for his ſoul? For the Son of man ſhall come in the Glory of his Father with his Angels, and then he ſhall reward every man according to his works.

Well ſirs, you that are all for Getting, and for wealth, judge now if you have not loſt your Reaſon, whether a Holy or unholy, Heavenly or an Earthly life, be the more Profitable way! I would not draw you to any thing that you ſhould loſe by. If I ſpeak not for your Gain, reject my words as contemptuouſly as you pleaſe. But if I do, then be not againſt your own commodity. Will ſuch ſilly Gain as the world affords you, do ſo much with you as it doth: and ſhall not the Heavenly inheritance do more? ſhall all this ſtir be made in the world for that which you are ready to leave behind you, and will you not lay up a Treaſure in heaven, where ruſt and moaths corrupt not, and where you may live for ever? Matth. 6. 20. What profit now have all thoſe millions of ſouls, that are gone from earth, by all the wealth they here poſſeſſed! Hear ſinners, and bethink you in the name of God. You are leaving Earth, and ſtepping into Eternity, and where then ſhould you lay up your Riches? Would you rather have your Portion where you muſt ſtay but a few days, then where you muſt dwell for ever? O Labour not for the meat that periſheth, in compariſon of that which endureth to everlaſting life, which Chriſt will give you, if you will follow him, Job. 6. 27. Make you friends of this wealth that the world abuſeth to unrighteouſneſs, that when all fails below, you may be received into the everlasting habitations, Luk. 16. 9. Make not your ſelves a Treaſure of corruptible riches, and ſet not your heart on Gold and Silver, leſt the ruſt of it be a witneſs againſt you, and eate your fleſh as it were fire; and lest yee heap up another kind of treaſure then you dream of, againſt the laſt days. How many of you have cauſe to weep and howl, for your approaching miſeries, even then when you are glorying in your proſperity? Jam. 5. 1, 2, 3, 4, 5. Are you for Commodity? Refuſe not then the beſt Commodity? Be not enemies to them, or to thoſe holy motions, that make for your everlaſting Profit. Take but the Gainfulleſt 〈…〉 ſelves, and we are pleaſed. If you know 〈…〉 then God and Glory, and any riches that will endure any longer then Eternity, why do you not ſhew it us, that we may joyn with you? But if you do not, why will you not hearken to the ſervants of the Lord, and joy with them? [Wherefore, ſaith the Lord, do you ſpend money for that which is not bread: and your labour for that which ſatisfieth not? Hearken diligently unto me, and eate ye that which is good, and let your ſoul delight it ſelf in fatneſs: Encline your care, come unto me, hear and your ſoul ſhall live, and I will make an everlaſting Covenant with you,] Iſa 55. 2, 3. If there be not more to be Gotten by Chriſt, and by prayer, and by the promiſes, and a holy life, then there is by ſin, or then there is by all your friends, or lands, or trades, or care, or labour here, then take your courſe,, and turn your back on God, and ſpare not. But if you are aſhamed to ſay ſo, be aſhamed to think ſo, or to live ſo.

Verily ſirs, if the Goſpel be true, you muſt be every man of you Saints or Miſerable. Holineſs is the only thriving way: Yea the only Saving way. If you forſake this way, you are 〈…〉 while you are Gaining, and Loſing by your Gains. You 〈…〉 making Achans bargain, that by his Gold did purchaſe a corm of ſtones that daſht out his brains, Joſh. 7. You are running after Gehezie's gains; that thought he had got Riches, and it proved a Leproſie. You are trading with the Devil, though you ſee him not, and will not believe it, even as certainly as the miſerable witches, that ſell him their ſouls for a few fair promiſes, and when they have done, have the miſerableſt life of any. You are laying up but Judas's treaſures, which quickly grew too hot to hold, and too heavy for his conſcience to bear: and he would fain rid his hands of it if he knew how, and becauſe he cannot he hangs himſelf, and rids himſelf out of the aſhes into the flames. O covet not ſuch undoing gains, which you all know as ſure as you breath, that you muſt let go. Believe but your Redeemer and you ſhall know, that there are greater and better things before you. Gather not ſtones when you may be gathering pearls. Hear me poor ſinner! If God and Heaven, if Grace and Glory ſeem not better Riches then 〈…〉 world, thou judgeſt thy ſelf to have no part in them.

CHAP. IX. Holineſs is the moſt Honourable Way.

WE are reſolved if Scripture and Reaſon can reſolve us, that Godlineſs is the Safeſt, the Honeſteſt, and the Gainfulleſt courſe: I ſhall next ſhew you that it is the Moſt Honourable courſe. I know the world thinks otherwiſe of it. In moſt places it is a matter of reproach to be but ſerious and diligent in Gods ſervice. And though in this place and at this time, through the great mercy of God it is not ſo with us, unleſs it be with here and there a ſottiſh drunkard, yet there are too few places that are ſo much freed from this plague. And it is not yet I fear forgotten of God, ſince the very practice of a Godly life, was a matter of greater ſcorn and deriſion, then to have been the prophaneſt ſwearer or drunkard. If a man would not have gone to the Ale houſe with them, nor ſworn, or ſpoke prophanely as 〈…〉 did: and if he made any ſerious mention of the Scripture, •• •• life to come; if he reproved any groſs offendor, if he prayed and inſtructed his family, and ſpent the Lords Day in holy exerciſes, this was enough to brand him with the name of Puritan or Preciſian, and make him the common by-word of the town, and (let him be never ſo conformable to Biſhops and Ceremonies) if once he went under the name of a Puritan, he was looks upon as Lot in Sodom, by the open enemies of Piety, who inſulted over them, and lived ſecurely in open wickedneſs. This is the chiefeſt ſin that God hath been ſcourging this nation for, if I am able to underſtand his judgements: I know men are apt to interpret providences according to their own intereſts and conceits. But I take the help of the Scripture and the experience of former ages for my interpretation: and I am verily perſwaded (not excluding other ſins) that the great ſin for which God hath plagued England by a ſharp and bloody war, was the common ſcorn that was caſt upon his ſervice, it being made the deriſion of too many in the land. I never came into any place, where me er ſerious diligence for ſalvation, was not branded with the name of Puritaniſm and too much Preciſeneſs; and thoſe that abſtained from iniquity were as Owles among their neighbours, even the very wonder and the reproach of thoſe about them. When this is made a Principle that all muſt hold that ever hope to be accepted with the Lord, in Heb. 11 6. that he is a Rewarder of them that Diligently ſeek him. This is the next point in our faith, to the Believing that there is a God. And yet among us that called our ſelves Chriſtians, the Diligent ſeeking of the Lord was ſo far from being thus eſteemed of, that it was the ſureſt way to make a man contemptible and odious unto many. The jealous God did long endure this horrible indignity, but would not ſtill endure it from us. Muſt he make a Holy Law for the Government of the world, and ſhall the obeying of it be derided? Is he our Soveraign Lord, having by Creation and Redemption the right of Ruling us, and ſhall we ſcorn them that will be Ruled by him? Thoſe that will not have Chriſt rule over them, will ſurely be deſtroyed, Luk. 19. 27. and ſhall thoſe eſcape that ſcorn his ſervice? Holineſs is the Image of God, and unholineſs the Devils image: And when the Image of God is made a ſcorn, and the Devils image had in honour, and that by them that call themſelves Chriſtians, was it not time for God to ariſe to judgement? Was it not enough that God was ſleighted by them, and his ſervice turned out of doors, but it muſt be made a by-word? Is there but one way Pleaſing unto God, and but one way that leadeth to ſalvation, and muſt that one way be the common ſcorn? For theſe things God had a controverſie with this land; and he hath pleaded his cauſe with fire and ſword, and ſpoke by a voice that will not be derided: he hash entered into judgement with Prieſts and people: He will not always ſupport and maintain a people to deride him. Oh England, hadſt thou none to make the foot-ball of thy ſcorn, but the ſervants of the moſt High God? Did he not tell theé that they were his Jewels, Mal. 3. 1. and that he that touched them did touch the apple of his eye? Zech. 2 8. Will he give his ſon for them, and will he Glorifie them with himſelf, and make them equal to the Angels, Luk. 20. 36. and didſt thou think he would give thee leave to make them the ſcorn and off-ſcouring of the world? Hadſt thou none to make the football of thy contemptuous ſport, but the ſons of God, the spouſe of Chriſt, yea his members, and the heirs of heaven? Oh fooliſh nation, hadſt thou none to deride and make thy by-word but Chriſt himſelf? Yea, it was Chriſt himſelf, though thou wilt not believe it In as much as thou didſt it to one of the leſt of theſe his Brethren, thou didſt it unto him, Mat. 25. 40. In all their afflictions he was afflicted, Iſa. 63. 9. and therefore in all their reproaches he was reproached. All thoſe that were derided for Holineſs, were derided upon Chriſts account. If Holineſs be vile and to be ſcorned, then God himſelf is vile and to be ſcorned, and conſequently is no God: and what greater Blaſphemy could be uttered by the tongue of man? For God is Holineſs it ſelf. In us it is but a beam, from him the ſhining glorious Sun. If a little in us imperfect worms be hated by thee, how wouldſt thou hate the perfect Holineſs of God? And if we deſerve thy ſcorns for our obedience, (alas, our too imperfect obedience) it muſt fall upon him that made the Law, and gave us theſe commands. If he be too preciſe that imperfectly obeyeth God, what will you ſay of God himſelf that commandeth more then any of us all performeth? and that chargeth us on pain of damnation to obey him. O how much wiſelyer would you daily do, if you daily ſtudied, and diligently obeyed thoſe Laws your ſelves! If the Rulers of the earth would remember him that is the King of Kings, and did ſerve the Lord with fear, and rejoyced before him with trembling, and kiſt the Son to prevent his anger, and their periſhing in the way, Pſal. 2. 11, 12. O England! had thy diſobedient inhabitants never heard, how vain their rage and imaginations would be, when they ſet themſelves and took counſel againſt the Lord and his annointed, ſaying, let us break their bands aſunder, and caſt away their cords from us? Did they never hear that the deriders were derided by him that ſitteth in the heavens, and how he will ſhortly ſpeak to them in wrath, that ſpeak againſt his ways in malice, and will vox them in his ſore displeaſure, that vext his ſervants for the doing of his pleaſure? Will they not believe till Hell have taught them that in deſpight of all his Enemies, he will ſet his ſon the King of Saints upon his holy hill of Sion? Pſal. 2. 1. to 9. Had they never heard how hard at laſt it will prove for them to kick againſt the pricks? Act. 9. 5. And will they not know by any other means but feeling, that he will deſtroy thoſe as his enemies that would not have him to raign over them, Luk. 19. 27. and that he will break them with a Rod of iron, and daſh them in pieces like a Potters veſſel? Pſal. 2. 9. O Scorners, did you never read his words, 1. S •• . 2. 30. [Them that honour me I will honour, and they that deſpiſe me ſhall be lightly eſteemed] Behold ye deſpiſers, and wonder and periſh: for this word ſhall be fulfilled upon you, and the work be wrought which you would not believe when God foretold it, and will not yet underſtand and believe, though it be declared to you, Acts 13. 41. Think not that the infirmities of the Godly do juſtifie your contempt of Godlineſs. Think not that a Judas in Chriſts family will Juſtifie you for making a ſcorn of his family, and perſecuting his diſciples? or that a Cham in the Ark, or the ſin of Noah will warrant you to make them as bad as the deſtroyed world, whom God had done ſo much to ſave? Think not when you have jeered at a Holy life, that God will take it for a good excuſe, to tell him that you had found a fault in his ſervants, or an hypocrite crept into his Church. He hateth their faults much more then you: but will you therefore hate their goodneſs? Condemn the breaches of his Laws and ſpare not; but will you therefore condemn the keeping of them? O England! if thou hadſt had the grace or wit to uſe Chriſt better in his wayes and ſervants, he would have uſed thee better, and dealt more gently with thy inhabitants, and flames and calamities might have been prevented. Often waſt thou told from 2 Chron. 36. 14. what it was that captivated Iſrael, and made their Prieſts and people to be the Heathens ſlaves [When the Lord God ſent unto them by his Prophets, becauſe he had compaſſion on his people and his dwelling place, they mocked the meſſengers of God, and despiſed his words, and miſuſed his Prophets, untill the wrath of the Lord aroſe againſt his people, till there was no remedy.] But alas, thou haſt gone much further then this. Iſrael mocked the Prophets; but I remember not that it is ever ſaid of them, that the way of godlineſs it ſelf was made a common ſcorn among them: but ſtill they gloried in the Lord, and in the Law, and in the Temple, and the Holy Worſhip. But here, if a man did but talk of heaven, or of any holy ſubject, or reprove a ſwearer, or not joyn with them in their impieties, the common cry was [This is one of the holy Brethren: here is is one of the Saints: It will never be well till we are rid of theſe Puritans and Preciſians.] How oft have I heard almoſt the ſame words from Engliſh men, as Lot did from Sodomites, Gen. 19. 9. [This one fellow same in to ſojourn, and he will needs be a Judge.] when they lived in their laſciviouſneſs, luſts, exceſs of drink, revellings, banquettings, and abominable prophanation of holy things, they thought it ſtrange that we ran not with them to the ſame exceſs of riot, speaking evil of us, but forgetting the account that their Judge was ready to require of them, 1 Pet. 4. 3, 4, 5.

Well! have you yet taken warning by the Judgements of the Lord? God hath begun to take away the reproach of Holineſs, and through his great mercy to us, it is more Honourable in England then formerly it hath been. Is it Honoured by you? Or are you hardened to perdition? Fearfull is the caſe of him whoever he be, that after all the gentle and terrible warnings of the Lord, dare think or ſpeak reproachfully of a Holy life! Yet hear the calls of the Eternal Wiſdom, Prov. 1. 20, 21, 22, &c. [How long ye ſimple ones will ye love ſimplicity, and the ſcorners delight in ſcorning, and fools hate knowledge? Turn you at my reproof.] But mercies and judgements are loſt on the hard-hearted, Iſa. 26. 10, 11. Let favour be ſhewn to the wicked, yet will he not learn righteouſneſs: in the land of uprightneſs will he deal unjuſtly, and will not behold the Majeſty of the Lord. When the hand of the Lord is lifted up, they will not ſee; but they ſhall ſee and be aſhamed for their envy at his people, and the enemies own fire ſhall devour them.] And then as they ſet at nought his counſell, and would none of his reproof, but mocked them that feared God; ſo will he alſo laugh at their calamity, and mock when their fear cometh.—For that they hated knowledge, and did not chooſe the fear of the Lord,] Prov. 1. 25, 26, 27, 29.

I will add but this one word of terror. To ſcorn at Holineſs, is to ſcorn at the Holy Ghoſt, whoſe office or work it is to ſanctifie us. As the Father hath commanded us to be Holy as he is Holy, 1 Pet. 1. 16. and made it his Image on us; and as the Son hath come to deſtroy unholineſs, 1 John 3. 8. and give us an example of perfect holineſs, and ſanctifie to himſelf a peculiar people, Titus 2. 14. ſo is it the undertaken work of the Holy Ghoſt, as ſent therefore from the Father and the Son, to make Holy all that God will ſave. And though I ſay not that it is the unpardonable Blaſphemy againſt the Holy Ghoſt to ſcorn his very work and office, yet I ſay it is a Blaſphemy againſt the Holy Ghoſt ſo near that which is unpardonable, that the thoughts of it ſhould humble all that have been guilty, and make men fear ſo horrible a ſin. But [Beſſed is he that walketh not in the Counſel of the Ungodly, or ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornful: but his delight is in the Law of the Lord, and in his Law doth he meditate day and night.] The curſe of the Lord is in the houſe of the wicked, but he bleſſeth the habitation of the juſt: Surely he ſcorneth the ſcorners, but he giveth grace unto the lowly, Prov. 3. 33, 34. Theſe are the true ſayings of the Lord.

I thought not meet to paſs by this neceſſary reproof of the contempt of Holineſs, which this Land hath been ſo guilty of, and which hath undone ſo many ſouls, and made ſuch deſolations in the Land. And now you ſhall ſee, that I am able to make good the grounds of this reproof, and that Holineſs is no Diſhonourable thing.

1. The Holy ſervants of the Lord have the moſt Honourable Maſter in all the world. This only is ſufficient to weigh down all the Honours of the world, if it were ten thouſand worlds. When the builders of the Temple were asked their names, by the Officers of King Darius, Ezra 5. 10, 11. their anſwer was [We are the ſervants of the God of Heaven and Earth.] No King on Earth, no Angel in Heaven hath a more honourable Maſter. To be the higheſt Officer of the greateſt Prince, is a Title as much more baſe then this, as man is baſer then the Infinite God. If God can not put ſufficient Honour on thoſe that are Related to him, tell us, who can? When Moſes went to Pharaoh for the Iſraelites deliverance, he was to ſpeak in the name of the Lord; and when Pharaoh ſpake contemptuouſly of the Lord, as one that he knew not and would not obey, how wonderouſly doth God vindicate his honour & his people! Let other men be called Knights, and Lords, and Kings, and Emperours; may I but be truly called the ſervant of the God of Heaven, I ſhall not envy them their honours! Our relation to ſo glorious a Majeſty doth put an unexpreſſible Honour upon the pooreſt perſon and the loweſt works. A ſervant of the Lord is more Honourable in rag , in a ſmoaky cottage, or the meaneſt ſtate then the Emperour of Conſtantinople or Tartary is in all their Wealth and Worldly Glory And if you think not ſo your ſelves, why do you ſo much honour them when they are dead? What was Peter and Paul, and the reſt of the Apoſtles, but poor deſpiſed men in the world, that travailed about to preach the Goſpel? and what was their honour but to be the Holy Servants of the Lords? Yet now they are dead, you are deſirous to keep Holy dayes in an honourable memorial of them: and Kings and Princes reverence their names. What were the Martyrs whoſe memories are now ſo Honourable with us, but a company of hated perſecuted men, that were uſed by others as Butchers do their beaſts, and worſe? But becauſe they were the ſervants of the Lord, and ſuffered for his truth and cauſe, their names are honourable, and the names of their greateſt perſecutors do even ſtink. Its ſaid of Conſtantine the Great (who himſelf was Greater by his Holineſs then his Victories) that he was wont to reverence the Biſhops that had been ſufferers for Chriſt, and kiſſed the place where the eye abode that one of them had loſt for the Goſpels ſake. The Chriſtian Princes that ruled the world, were wont to Honour the pooreſt mortified retired ſervants of Chriſt, that had caſt off the world; as perceiving that he is more Honourable that contemneth it, then he that enjoyeth it. The neareſt to God undoubtedly are themoſt Honourable.

2. Conſider, that as it is God that the Saints are thus Related to, ſo their Relation is ſo near, and their Titles ſo exceeding high, which God himſelf hath put upon them, that it advanceth them to the greateſt height of Honour, that men on earth can reaſonably expect. Yea, with holy admiration we muſt ſay it, ſo wonderful is the Honour which the Glorious God hath put upon his poor unworthy ſervants, thar they durſt not have owned it, nor thought ſuch Titles meet for men, if God himſelf had not been the Author of them! Nor could they have believed that God would ſo advance them, if he had not both revealed it, and given them faith to believe his revelation. As if it were not enough for us to be his ſervants he calleth us his friends! Joh. 15. 13, 14, 15. [Greater Love hath no man then this, that a man lay down his life for his friends. Ye are my friends, if ye do whatſoever I command you: Henceforth I call you not ſervants: For the ſervant knoweth not what his Lord doth: but I have called you friends: for all things that I have heard of my Father, I have made known unto you.] Jam. 2. 23. [Abraham was called the friend of God.]

2. And they are called the Lords Jewels, Mal. . 17.

3. They are called his Beloved, and dearly Beloved, Deut. 33. 12. Pſalm 60. 5. & 127. 2. Cant. 2. 16. & 6. 3. & 7. 10. Holy and Beloved are inſeparable. Rom. 4. 7. [Beloved of God, called to be Saints.] Col. 3. 12. [the elect of God, Holy and Beloved.] They are the dearly beloved of his ſoul, Jer. 12. 7. For they are accepted in the Beloved, Eph. 1. 6. Even in the Beloved Son in whom the Father is well pleaſed, Matth. 3. 17. & 17. 5.

4. They are called children, or adopted ſons, Gal. 4 6. John 1. 12. And he diſdaineth not to be called their Father, Heb. 12. 9. Matth. 23. 9. 2 Cor. 6. 18. [I will be a Father to you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty.] Mal. 3. 17. He will spare them, as a man ſpareth his ſon that ſerveth him.]

5. They are called alſo the Heirs of Heaven, Rom. 8. 17. A more Honourable heritage then earth affords.

6. They are called a peculiar people to the Lord, Tit. 2. 14. and his peculiar treaſure, Exod. 19. 5. Pſal. 135. 4.

7. They are called Kings and Prieſts to God, Rev. 1. 6. They are a choſen generation, a Royal Prieſt-hood, a Holy Nation, a peculiar people, 1 Pet. 2. 9.

8. The ſanct fied are called the Spouſe of Chriſt, Cant. 4. 8. to 13. Becauſe of the ſimilitude of the holy Covenant which they make with Chriſt, to a marriage Covenant; and becauſe of the dearneſs of his love to them, and the nearneſs and ſweetneſs of his Communion with them, Mat. 21. 2, 4, 9. The Lord is ſaid to be married to them, Jer. 3. 14. And their Maker calls himſelf their Husband, Iſa. 54. 5.

9. Yea more, they are called the Members of Chriſt, 1 Cor. 6. 15. & 12. 12. They are the Body of Chriſt and members in particular. verſ. 27. We are members of his body, of his fleſh, and of his bone, loved and cheriſhed by him, as a man doth his own fleſh Epheſ. 5. 25, 28, 29, 30, 32. They are kept by the Lord as the apple of his eye, Deut. 32. 10. And he that toucheth them toucheth the apple of his eye, Zech. 2. 8. What nearneſs! what dearneſs do thoſe terms expreſs!

10. Yea they are ſaid to be one with Chriſt, 1 Cor. 6. 17. [ •• that is joyned to the Lord is one ſpirit.] John 17. 21, 22, 23. [That they all may be one, as thou Father art in me, and I in thee, that they alſo may be One in •• , that the world may believe 〈…〉 •• o haſt ſent me—that they may be One, even as we are one, I in them and thou in me, that they may be made perfect in one.] Not that they are One in God-head, or perſonality, or office with Chriſt, but moſt nearly conjoyned as ſubjects to their Prince, that make One Body Politick, and as a wiſe to a husband, and nearer then theſe can expreſs, in that they have the communications of his Spirit.

Judge now by all theſe wonderful Titles, whether any but an Atheiſt or Infidel can deny, that the Godly are the moſt Honourable people in the world. If it be not a contemptible thing to be the ſon of a King, much leſs to be the ſons of the eternal King. Deny the Honour of thoſe that are ſo nearly related to him, and you deny the Honour of God himſelf, and conſequently deny him to be God. Atheiſm is the beginning and end of all.

3. Moreover the ſervants of the Lord have the moſt Honourable Natures or Diſpoſitions in the world. And the Honour that ariſeth from a mans intrinſecal Diſpoſition, is far greater then that which accrueth to him from his parentage, or wealth, or worldly greatneſs, or any ſuch extrinſick accidents. Many a proud and worthleſs perſon doth boaſt of the Nobility of their Anceſtors, and tell you what blood doth run in their veins; when they have debaſed ſouls, and nothing advanced them of their Anceſtors, but their Riches, or the pleaſure of ſome Prince; and they know that the beggars at their doors did come from Noah as well as they. The Surgeon findeth no purer blood in their veins, then in the beggars; nor are their carkaſſes any more ſweet or lovely; and therefore if their manners are worſe, they are more baſe then honeſt beggars. It is the mind that beareth the true ſtamp of Nobility. They are the Nobleſt that have the Nobleſt ſouls. All the Silks and Velvers in the world, will not make an Ape as Honourable as a Man, nor an Ideot as a wiſe man. Solomon in all his Royalty was not cloathed like ſome of the flowers in the field, Mat. 6. 28. 29. and yet he was more Honourable then they. A Corpſe may be moſt ſum tuouſly adorned: A Crown may be ſet on the head of an image. Such as the mind is, ſuch is the man. And that the ſouls of the ſanctified are more Nobly qualified then of other men, is eaſily demonſtrated. For,

1. Chriſt dwelleth in them by faith, and by his Spirit, Epheſ. . 17. & 2. 22. We are the Temples of the Holy Ghoſt, 1 Cor. 6. 19. The new nature of the Saints hath no meaner an Author then the Lord himſelf. It is the Divine Power that giveth us all things that pertain to life and godlineſs, 2 Pet. 1. 3. As it is the Honourable work of God the Father to be our Creator, and of God the Son to be our Redeemer, ſo is it the Honourable work of God the Holy-Ghoſt to be our Sanctifier. And therefore as it is a Blaſpheming of the Creator to vilifie the Creation; and a Blaſpheming of the Redeemer to vilifie the Redemption; ſo is it a Blaſpheming of the Sanctifier to vilifie Sanctification. Though I ſay not that it is the unpardonable Blaſphemy, yet a fearful Blaſphemy it is. O that thoſe wretches knew their crime, that mock at the ſpecial work of the Holy-Ghoſt.

2. The new creature is illuminated with a Heavenly light, and cured of its former mortal blindneſs, and is brought out of darkneſs into marvellous light, Eph. 1. 18. Acts 26. 18. Col. 1. 13. 1 Pet. 2. 9. and is taught of God, John 6. 45. 1 Theſ. 4. 9. 1 Joh. 2. 27. And it is more Honourable to ſee, then to be blind, and to live in the open Light, then in a dungeon. And it is the higheſt matters in the world that the gracious ſoul is ſavingly acquainted with. It is more Honourable to have the Knowledge of profoundeſt Sciences, then of ſome low and poor employment. And it is more Honourable to have the ſaving Knowledge of God, and of the life to come, which the pooreſt ſanctified perſon hath, then to have the moſt admired fleſhly wiſdom, or all the common learning in the world. What high, and excellent, and neceſſary things doth Grace acquaint the Chriſtian with? He knoweth him that is the cauſe of all things elſe, having himſelf no cauſe: He knoweth him that is knowledge it ſelf; and that knoweth all things: He knoweth him that is Eternal; that never began, and ſhall never end. That is Greater then the whole world: that is more glorious then the Sun: that can do all things becauſe he is Almighty; and yet can do no evil, becauſe he is moſt Good and Holy. He knoweth him that made the world and all things, and holdeth them in the hand of his Omnipotency, and Ruleth them by his wiſdom, and doth all things according to the good pleaſure of his will. He knoweth him that is mans felicity, to know whom is eternal life. He knoweth the Redeemer, and the Riches of his Grace and Promiſes. He knoweth the diſeaſes of his own ſoul, and their danger and cure. He knoweth what end he hath to aim at, and the work that he was made and Redeemed for to do: the Temptations which he muſt reſiſt; the enemies which he muſt conquer, the duties which he muſt perform: He knoweth his Redeemers Laws and Covenants. What he commandeth, promiſeth and threatneth, and to whom. He knoweth what will be hereafter; and where he ſhall live when this life is ended: and what he ſhall do ten thouſand years hence, yea unto all eternity. He knoweth what will become of all the Godly and ungodly (that die ſuch) in the world; and where they ſhall be for evermore. In a word, he knoweth whence he came, whithet he is going, and which way he muſt go. He knoweth God as his Maker, Governour and End: He knoweth that God that he muſt Pleaſe, and how to Pleaſe him, and how to be ſaved, and to live with God for ever. This is the honourable Knowledge of the Sanctified; which no men have but they alone. The cunning Polititians of the world have none of it, (as ſuch). The Speculators of nature, the great Mathematicians, the Learned Doctors, famous for their skill in Languages, Philoſophy, and the Theorie of Divinity, are o t without it. They have more of the words, and notions, and forms, and methods, then unlearned Saints have: but they want the Thing that theſe are made for. They have the ſigns, and the Godly have the thing ſignified. They have the Body of Theologie, and the Godly Chriſtian hath the Soul. The ungodly Doctors have better skill to break the ſhell, but the Godly Chriſtian only knows how to eat the kernel. The Learned may be better at the office of a Cook, to dreſs the meat; but only the Godly do feed on it, and digeſt it. Knowledge is to be valued, (as all creatures are) according to its uſefulneſs. As it is more Honourable to know how to Govern a Kingdom, Command an Army or Navy, or ſave mens lives, then to make a fiddle or an hobby horſe; ſo is it ten thouſand-fold more Honourable, to know how to Order our hearts and lives, and to walk with God, and obtain the everlaſting Glory, then to know how to get the riches, and pleaſures, and vain-glory of the preſent world.

3. The ſanctified are made Alive to God, when other men are Dead in ſin. Rom. 6. 11, 13. Eph. 2. 1, 2. And the pooreſt man alive is more Honourable then the carkaſe of an Emperour. Eccl. 9. 4. A living dog, is better then a dead Lyon.

4. The ſanctified are cleanſed from the filthyneſs of their ſins which are the moſt odious defilements in the world: and they are purified by the blood and ſpirit of Chriſt. 1 John 1. 7, 9. Epheſ. 5. 26. 2 Cor. 7. 1. The word of Chriſt hath made them clean John 15. 3. Their hearts are purified by faith, Acts 15. 9. 1 Pet. 1. 22. 1 John 3. 3. And therefore the moſt odious part of their diſhonour is removed; ſin is a reproach to any people, Prov. 14. 34. Whatever it may ſeem before ungodly men, it is ſin that is your ſhame before the Lord: And this reproach the godly are now cleanſed from. Though it be a diſhonour to them that they were ungodly once, it is their honour that now they are not ſuch; and that they are cloathed with the righteouſneſs of Chriſt.

5. The Holy nature of the Saints diſpoſeth their hearts, and nclineth their wills to the higheſt and moſt Honourable things. As in their Knowledge, ſo in their Inclinations, they are above the baſeneſs of the world. The nature of man is not to feed as beaſts and horſes, and dogs do: he is above their food; and above their converſe and kind of life: that will not content him that contenteth them. And the new nature of a ſanctified man, is above the delights and contents of the ungodly. His heart cannot endure to take up with their kind of life. To mind nothing but this world, and to have no pleaſure but to the fleſh, and live as an utter ſtranger to God, and not to feed on the Heavenly delights, and riches of the Goſpel, but live as if there were no ſuch things; this ſenſual life is below his Inclination, s feeding on droſs, or converſing only with ſwine or cattle, is below the nature of a man. The noble ſoul is that which is inclined to the nobleſt objects: even to God, and Holineſs, and everlaſting life: and cannot endure the poor, and low, and ſordid life of men, that have their portion here. Pſalm 17. 14. Nothing that is corporeal, or tranſitory, yea nothing below God, can ſatisfie a holy ſoul. It is this Holy Diſpoſition, that fits men for holy Duties: and that is their fitneſs for eternal Happineſs. If Angels were not Holyer then Devils, and godly men then the ungodly, Heaven could not hold them, nor could they any more ſee or enjoy the Lord, then they that are caſt into outer darkneſs. And therefore if you dare ſay that the Holy are no more Honourable then the unholy, you muſt ſay that the Holy Angels are no more Honourable then the devils: which ſure you will ſcarce be ſo deſperate as to ſpe ••

6. Holineſs in the godly is the Image of God, in which we were created: and according to which we are renewed by the Holy Ghoſt. Eph. 4. 24. Col. 3. 10. Gen. 1. 27. And what can be ſpoken more Honourable of a creature, then that he hath his Makers Image unleſs as to the Degree, that ſome have more of it then others. It is the honourable Title of the Son himſelf, that he [is the Brightneſs of his Fathers glory, and the expreſs image of his perſon] This is above the honour of any, or of all the Saints. But to have the Image of God in Wiſdom, and Holineſs, as all have that are ſanctified, is a wonderful dignity to be given to a creature, and ſo low and unworthy creatures as we are. His commands tell us what are the qualifications of his people. [As he which hath called you is Holy, ſo be ye Holy, in all manner of converſation: For it is written, Be ye Holy, for I am Holy.] 1 Pet. 1. 15, 16. And how high a command, and ſtrait a Rule is that, given us by Chriſt, Matth, 5. 48. [Be ye therefore perfect, even as your Father which is in Heaven is perfect!] Well may it be called an exceeding Righteouſneſs, ſurpaſſing the Scribes and Phariſees, which all have that enter into the Heavenly Kingdom, Matth. 5. 20. There is nothing under Heaven, that is known to man ſo like to God, as a Holy ſoul. Remember this the next time you reproach ſuch. All you that are the Serpents eed, remember when you ſpit your venome againſt Holineſs, that it is the Image of God that your enmity is exerciſed againſt. O what a ſtrange conjunction of malignity and hypocriſie appeareth in the enemies of God among us! A picture of Chriſt that is drawn by a Painter, or a forbidden Image of God that is carved by an Image-maker in ſtone, that hath nothing but the name of an Image of God, theſe they will reverence, and honour, (though God hath forbidden them to make ſuch Images of him) The Papiſts will 〈◊〉 before them, and the prophane among us are zealous for them: when in the mean time they hate the nobleſt Images of God on earth. Forbidden Images of God have been defended, by ſeeking the blood of his trueſt Images. Do you indeed Love and Honour the Image of God? Why then do you hate them, and ſeek to deſtroy them? And why do you make them the ſcorn of your continual malice? Can you blow hot and cold? Can you both Love and Hate, both Honour and Scorn, the Image of God? Search the Scripture, and ſee whether it be not the ſanctified, heavenly, diligent ſervants of the Lord that are the Honourable Image which he owneth, and magnifieth, and gloryeth in before the world. If this be not true, then go on in your hatred of them and ſpare not. Theſe are not Images of ſtone, but of Spirit: not Images made by a Carver or a Painter, but by the Holy-Ghoſt himſelf: Not hanged upon a wall for men to look on, but living Images, actuated from Heaven, by ſpiritual influence from Chriſt their head, and ſhining forth in exemplary lives to the honour of their Father whom they reſemble, Matth. 5. 16. It is not in an outward ſhape, but in ſpiritual wiſdom, and Love, and Holineſs of heart and life, that they reſemble their Creatour. Whether you will believe it now or not, be ſure of it, you malignant enemies of Holineſs, that God would ſhortly make you know it, that you choſe out the moſt excellent Image of your maker under Heaven, to pour out your hatred and contempt againſt. And in as much as you did it to his nobleſt Image, you did it unto him.

7. If all this be not enough to ſhew you the Honourable Nature of Holineſs, I will ſpeak the higheſt word that can be ſpoken of any created nature under heaven, and yet no more then God hath ſpoken; even in 2 Pet. 1. 4. where it is expreſly ſaid, that the Godly are [partakers of the Divine Nature.] I know that it is not the Eſſence of God that is here called the Divine Nature that we partake of: we abhor the thoughts of ſuch blaſphemous arrogancy, as if that grace did make men Gods. But its called the Divine nature, in that it is cauſed by the Spirit of God, and floweth from him, as the Light or ſunſhine floweth from the ſun. You uſe to ſay, the ſun is in the houſe, when it ſhineth in the houſe, though the ſun it ſelf be in the firmament: ſo the Scripture ſaith that God dwelleth in us, and Chriſt and the ſpirit dwelleth in us, when the Heavenly Light and Love and Life, which ſtreameth from him dwelleth in us; and this is called the Divine Nature. Think of this, and tell me whether higher and more Honourable things can eaſily be ſpoken of the ſons of men, 1 Joh. 4. 16. [God is Love; and he that dwelleth in Love dwelleth in God, and God in him.] O wonderful advancement! high expreſſions of a creatures dignity! Bleſſed be that Eternal Love that is thus communicative, and hath ſo enobled our unworthy ſouls: with what alacrity and delight ſhould we exalt his name by daily praiſes that thus exalteth us by his unſpeakable mercie? Pſal. 75. 10. & 89. 16, 17. [Bleſſed is the people that know the joyful ſound: they ſhall walk O Lord in the light of thy countenance: In thy name ſhall they rejoyce all the day: and in thy righteouſneſs ſhall they be exalted: For thou art the glory of our ſtrength; and in thy favour our horn ſhall be exalted: For the Lord is our defence, and the holy one of Iſrael is our King.] Pſal. 148. 13, 14. [Let them praiſe the name of the Lord: for his Name alone is excellent: his Glory is above the Earth and Heavens: He alſo exalteth the horn of his people; the Praiſe of all his Saints.] He hath firſt exalted our bleſſed Head, even highly exalted him by his own right hand, and given him a name above every name, Act. 2. 33. & 5. 31. Phil. 2. 9. and with him he hath wonderfully exalted all his ſanctified ones, Heb. 2. 10. 11. For it became him for whom are all things, and by whom are all things, in bringing many ſons to Glory, to make the captain of their ſalvation perfect through ſufferings: For both he that ſanctifieth and they that are ſanctified, are all of One: for which cauſe he is not aſhamed to call them Brethren.] 1 Cor. 12. 12. [For as the Body is One, and hath many members, and all the members of that one body, being many are one body: ſo alſo is Chriſt.] What greater honour can man on earth be advanced to? And the Honour of the juſt is communicative to the ſocieties of which they are members. The Churches are called Holy for their ſakes. [Prov. 11. 11. By the bleſſing of the upright the City is exalted: but it is overthrown by the mouth of the wicked] Prov. 14. 34. [Righteouſneſs exalteth a nation: but ſin is a reproach to any people] Let therefore both the perſons and Congregations of the Saints continually exalt the name of God: [O Bleſs the Lord for ever and ever, and bleſſed be his glorious name, which is exalted above all bleſſing and praiſe.] Neh. 9. 5. [The Lord liveth: and bleſſed be our Rock: and exalted be the God of our Rock of our ſalvation.] 2 Sam. 22. 47. [Pſal. 30. 1. I will extoll thee O Lord, for thou haſt lifted me up.] Pſal. 27. 6. [And now ſhall my head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle ſacrifices of joy; I will ſing, yea I will ſing praiſes unto the Lrrd.] Pſal. 28. 8, 9. [The Lord is their ſtrength, the ſaving ſtrength of his annointed: He will ſave his people, and bleſs his inheritance, and feed them alſo, and lift them up for ever.] Pſal. 147. 6. The Lord lifteth up the meek, and caſteth the wicked down to the ground.] Thus ſhall it be done to them whom God doth delight to Honour. He will Deliver them and Honour them? Pſal. 91. 15.

4. And as the ſanctified have the moſt Honorable diſpoſitions, ſo have they the higheſt and moſt Honorable Deſigns. The End of their lives is incomparably above other mens. The reſt of the world (though they may talk of Heaven, and wiſh for it rather then Hell, when they can live no longer) do indeed drive on no greater trade, then providing for the fleſh, and feathering them a neſt which will quickly be pulled down: and like the ſpider, ſpinning themſelves a web, which death will ſhortly ſweep away. But the Deſign and daily buſineſs of the Godly is for everlaſting Glory. Heb. 11. 10. They look for a City that hath foundations, whoſe builder and maker is God.] verſ. 13, 14, 15, 16. They confeſs themſelves ſtrangers and pilgrims on earth, thereby declaring that they ſeek a Countrey. And truly if they were mindful of that (deceitful world) which they came out of (and have forſaken) they may have opportunities (and too many invitations) to return to it: But now they deſire a better Countrey, that is, an Heavenly: Wherefore God is not aſhamed to be called Their God: for he hath prepared for them a City] This Noble End ennobleth both the perſons and converſations of believers. To Rule a Kingdom is a Nobler deſign then to play with children for pins or points. But to ſeek the Everlaſting Kingdom is far above all the higheſt deſigns that are terminated upon earth. If Everlaſting Glory with God in Heaven, be a nobler ſtate then a worldly life, then muſt the ſeeking it be a nobler deſign. Paul ſheweth you the difference very pathetically, Phil. 3. 18, 19, 20. [For many walk (of whom I told you often, and now tell you weeping) that they are the enemies of the Croſs of Chriſt; Whoſe end is destruction, whoſe God is their belly, and whoſe glory is in their ſhame, who mind earthly things: But our Converſation is in Heaven] that is, we live as Citizens of the heavenly Jeruſalem, and not as thoſe that are here at home. It is Heaven that ſanctified perſons mind; that they ſtudy and care for, and labour and live for in the world. And therefore, though in their Natural capacity, they are but as other men, yet in their Moral and Relative capacity, I think I may ſay without Hyperbole, that they are much more advanced above the dignity of the great unſanctified Princes upon earth, then Reaſon, and learning, and manly deſigns advance a man above a beaſt. It is the Nobleneſs and baſeneſs of the end that doth honour or abaſe the agent: and therefore none are truly. Honourable but thoſe that ſeek the ſpiritual, the high, eternal Honour.

5. The Employment as well as the Deſigns of the Godly, do prove them to be the moſt Honourable. Both the End and Matter do ſhew the excellency of their Work. As the End Honoureth the perſon, ſo doth it Honour all the works that are Means thereto. The firſt thoughts of a Godly man when he awaketh, and the laſt when he lyeth down (if he obſerve his Rule) are uſually for Heaven. When you are converſing with worldly men, about theſe common worldly things, they are in prayer or holy meditation converſing with God, about the matters of his ſervice and their ſalvation. Their hearts are toward him: their thoughts are on him: They are devoted to him: Their daily buſineſs is to ſerve him. [When I awake (ſaith David, Pſal. 139. 28.) I am ſtill with thee.] Pſal. 16. 7. 8. [I will bleſs the Lord who hath given me counſel: my reins alſo inſtruct me in the night ſeaſons. I have ſet the Lord always before me: becauſe he is at my right hand, I ſhall not be moved] The life of the Godly is called in Scripture [a walking with God] ſuch was the courſe of Henock, Noah, and Abraham, Gen. 5. 22, 24. & 6. 9. & 17. 1. & 24. 40. They walked before God, Gen. 48. 15. and in his ways, Deut. 28. 9. They love the Lord their God with all their heart and ſoul (as to the ſincerity of it:) and walk after him, and fear him, and keep his commandments, and obey his voice, and ſerve him and cleave unto him, Deut. 13. 3, 4. And can an inhabitant of this world have a more honourable imployment then to ſerve the Lord? and a more honourable ſtate then to walk with God? ſhould we not have thought ſuch words intolerable to be uſed of the beſt on earth, if God had not been himſelf the author of them, and put them into our mouths? Hear more of his own expreſſions concerning the converſations of his ſervants [1 Cor. 1. 9. God is faithful by whom ye were called unto the fellowſhip of his ſon Jeſus Chriſt] 1 Joh. 1. 3. [And truly our Fellowſhip is with the Father, and with his Son Jeſus Chriſt] By [fellowſhip] is not meant here [a ſociety of equals.] God forbid we ſhould think ſo blaſphemouſly: But it is a Communion of the beloved ſanctified Creature with his bleſſed Creator, agreeable to his diſtance. In their ſecret addreſſes, his ſervants have communion with him: Their Prayer is nothing elſe but a humble ſpeaking to the living God, for the ſupply of all their wants. In their Praiſes and Thankſgivings it is God that they deal with: and the words of their mouths and the meditation of their hearts, are acceptable is the ſight of their Redeemer, Pſal. 19. 14. They poure out their ſouls before him: and he openeth his ears and his boſome unto them, Pſal. 62. 8. & 10. 17. [He will feed kis flock like a ſhepherd: he will gather the lambs with his arm, and carry them in his boſom, and ſhall gently lead thoſe that are with young.] Iſa. 40. 11. And in the publick Worſhip of God in the holy Aſſemblies, his ſervants alſo have communion with him: It is him that they hear whoever be the meſſenger: It is him that they adore, and praiſe and magnifie [Come (ſay they) and let us go up to the mountain of the Lord: to the houſe of the God of Jacob, and he will teach us of his wayes, and we will walk in his paths—Come, and let us walk in the light of the Lord] Iſaiah 2. 3, 5. [We have thought of thy loving kindneſs, O God, in the midſt of thy Temple] Pſalm 48. 9. [In his Temple doth every man ſpeak of his glory.] Pſalm 29. 9. Yea, the common employments of the Godly are ſanctified, and thereby advanced above the higheſt actions of the wicked. For it is God and Glory that is in all their ultimate End. [Whether they eat or drink, or what ever they do, they do it to his glory, 1 Cor. 10. 31. That is, They intend his Glory as their end, and they do it in reverent obedience to his Will, and in a holy manner behaving themſelves as may honour him whoſe work they do. And he that hath the face to ſay, that Prayer, Praiſe, Thanksgiving, Meditation, holy conference and other works of Holineſs and Righteouſneſs, are not a more Honourable employment then the ſordid drudgery of the world, muſt ſay alſo that the life of a worldling is more Honourable then the life of the holy Angels and the heavenly hoſt. They are obeying and praiſing God, and living in the ſenſe of his deareſt love, while you are ſinning and ſcraping in this Earth. And can you believe that your life is more Honourable then theirs? If not; you muſt confeſs, that the Godly that come neareſt the work of Angels, do live a more Honourable life then you. When Chriſt called Peter to leave his fiſhing and follow him and be his ſervant, he tells him that he will make him a fiſher of men: as intimating that it was a more honourable work to catch ſouls by the Goſpel, and win them to God and to ſalva ion, then to catch fiſhes. To pleaſe God and ſave our ſouls, and further others in obeying him to their ſalvation, is the Higheſt work that the ſons of men are capable of while they live in fleſh.

As the Prieſts were ſanctified to draw nearer unto God, then the common people, and to be employed in his moſt Holy ſervice, ſo are the godly ſeparated by grace from the ungodly world, and brought nearer God, and uſed by him in the nobleſt works. [In a great houſe there are not only veſſels of Gold and of Silver, but alſo of wood, and of earth, and ſome to honour, and ſome to diſhonour.] 1 Tim. 2. 20. [If a man therefore purge himſelf from ſin, he ſhall be a veſſel unto honour, ſanctified, and meet for the maſters uſe, and prepared unto every good work.] Ver. 21. The Veſſel that Swine are fed in, is not ſo Honourable as that which is uſed at a Princes table. If you would know what uſe the Godly are employed in, read 1 Pet. 2. 5, 9. [As lively ſtones they are built up a spiritual houſe: they are a holy Prieſthood to offer up spiritual ſacrifices unto God, which ſhall be acceptable by Jeſus Chriſt. They are a choſen generation, a royal Prieſthood an holy Nation, a peculiar people that they ſhould ſhew forth the praiſes of him who hath called them out of darkneſs into his marvellous light:] The holy Scriptures tell you the work of Saints: Compare them with the work of the drunkard, the glutton, the gameſter, the fornicator, or the covetous or ambitious worldling, and let your reaſon tell you which is the more Honourable, Pſalm 34. 9. [O fear the Lord ye his Saints: for there is no want to them that fear him.] Pſal. 31. 23. [O Love the Lord all ye his Saints: for the Lord preſerveth the faithful.] Pſal. 89. 5, 7. [The heavens ſhall praiſe thy wonders O Lord: thy faithfulneſs alſo in the Congregation of the Saints. God is greatly to be feared in the Aſſembly of the Saints: and to he had in reverence of all them that are about him.] Theſe are the employments of the Saints.

6. Moreover, the Godly have the moſt Honourable entertainment by the God of all the world. They are bid welcome when others are rejected. The door is opened to them that is ſhut againſt the wicked. They are familiar with Jeſus Chriſt, as the children of the family, when others are ſtrangers whom he will not know. Cant. 5. 1. Matth. 25. 10. Matth. 7. 23. [I will profeſs unto them, I never knew you: depart from me ye workers of iniquity.] Pſalm 1. 6. [For the Lord knoweth the way of the Righteous: but the way of the ungodly ſhall periſh.] The faithful are feaſted by him, when the reſt are examined with a [Friend, how comeſt thou in hither, not having on a wedding garment! bind him hand and foot and caſt him into outer darkneſs,] Matth. 22. 12, 13. They are called the children that have the bread, and the reſt are called the dogs; of which ſome are without, and thoſe within do feed but on the crums that fall from the childrens table, Matth. 15. 26, 27. Revel. 22. 15. Hear the Lords invitation and his promiſe: Iſa. 55. 2, 3. [Hearken diligently unto me, and eat ye that which is good; and let your ſoul delight it ſelf in fatneſs; Encline your ear, and come unto me, hear and your ſoul ſhall live, and I will make an everlaſting Covenant with you.] Who is it that is admitted into the Tabernacle of the Lord, and who ſhall dwell in his holy hill? He that walketh uprightly and worketh righteouſneſs, and ſpeaketh the truth in his heart.—In whoſe eyes a vile perſon is contemned, but he honoureth them that fear the Lord, Pſalm 15. 1, 2, 4. The upright ſhall dwell in the preſence of the Lord.] Pſalm 140. 13. [God will ſave Sion,—and the ſeed of his ſervants ſhall inherit it and they that love his name ſhall dwell therein.] Pſal. 69. 35, 36. And [Bleſſed is the man whom thou chooſeſt, O Lord, and cauſeſt to approach unto thee, that he may dwell in thy Courts: he ſhall be ſatisfied with the goodneſs of thy Houſe, even of thy holy Temple.] Pſal. 65. 4. Saith David [Mine eyes ſhall be upon the faithful of the Land, that they may dwell with me: he that walketh in a perfect way, he ſhall ſerve me.] Yea, Chriſt entertaineth faithful ſouls with a ſpiritual feaſt of his own fleſh and blood. His fleſh to them is meat indeed, and his blood is drink indeed, John 6. 55. and he that eateth and drinketh theſe, ſhall live for ever, Verſe 54, 56. The returning Prodigal is met with joy, and quickly embraced in his Fathers arms; the fatted Calf is killed for him: a ring and new apparell is provided him: and muſick muſt expreſs the Joy for his recovery, Luke 15. O how welcome are converted ſinners to the God of mercy? And as they are welcome at their firſt return, ſo are they in all their attendance on him, and addreſſes to him, and ſervice of him, while they continue in his family. They have boldneſs now to enter into the Helieſt, by the new and living way that is conſecrated: and are invited to draw near with a true heart in full aſſurance of faith, Heb. 10. 19, 22. [In Chriſt we have boldneſs and acceſs with confidence by the faith of him.] Epheſ. 3. 12. And God hath made us accepted in the beloved, to the praiſe of the glory of his grace, Epheſ. 1. 6. We are living ſacrifices, acceptable unto God, Rom. 12. 1. And our ſervices, though weak, are ſacrifices acceptable and well-pleaſing to him, Phil. 4. 18. 2 Tim. 2. 3. & 5. 4. when the prayers of the wicked are abhorred of the Lord; his people ſerve him acceptably in reverence and godly fear, Heb. 12. 28. He anſwereth their prayers, and often ſpeaketh peace unto them, and ſignifieth his acceptance of them. If they could bring him a houſe full of Gold and Silver, they would not be ſo welcome to him as they are in bringing him their hearts, their humbled hearts, their broken, tender, melted hearts, that burn in Love to him, and flame up towards him in deſires and in holy praiſe. [To this man will I look, ſaith the Lord, even to him that is poor and of a contrite spirit, and trembleth at my Word] Iſa. 66. 2. This is the Honourable entertainment of the Saints.

7. And they are members of the moſt Honourable Society in the world. The Church is the Kingdom of Jeſus Chriſt, Luke 1. 33. Col. 1. 13. The Kingdom of God, Luke 17. 21. & 18. 17. The Kingdom of Heaven, Mat. 3. 2. & 13. 31, 33, 44. It is the School of Chriſt, or his Univerſity, in which Believers are his Schollars, learning to know him, and ſerve him, and praiſe him for ever, and trained up for everlaſting life, Acts 11. 26. Luke 6. 13. Mat. 5. 1, 2, &c. It is the family or houſhold of God, Eph. 2. 19. 1 Tim. 3. 15. Heb. 10. 21. 1 Pet. 4. 17. It is the Spouſe, yea the Body of Chriſt, Eph. 5. 25. So loved by him, that he gave himſelf for it, becoming the price of our Redemption, and thought not his life too dear a Ranſom, nor his blood too precious to cleanſe and ſave us, Eph. 5. 25, 26. Tit. 2. 14. The Church, which every godly man is a living member of, is a Society choſen out of the world, to be neareſt unto God, and deareſt to him, as the beloved of his ſoul; to receive the choiceſt of his mercies, and be adorned with the righteouſneſs of Chriſt, and to be employed in his ſpecial ſervice, 1 Pet. 2. 4, 5, 9. John 15. 19. Eph. 1. 4. Pſalm 132. 13. & 135. 4. Eph. 5. 1. The Lord that Redeemed them is their King and Head, and dwelleth in the midſt of them, and walketh among them, as the people of his ſpecial preſence and delight, Pſalm 2. 6. & 89. 18. & 149. 2. & 46. 5. Iſa. 12. 6. Jer. 14. 9. Zeph. 3. 5, 15, 17. Rev. 1. 13. & 2. 1. Pſalm 95. 2. The Church is a Heavenly Society, though the militant part yet live on earth: For the God of Heaven is the Soveraign and the Father of it: The glorified Redeemer is their Head: The Spirit of Chriſt doth guide and animate them: His Laws revealed and confirmed from Heaven, direct and govern them: Heaven is their end; and heavenly are their diſpoſitions, employments and converſations: There is their portion and treaſure, Matth. 6. 20, 21. and there is their very heart and hope. They are riſen with Chriſt, and therefore ſeek the things that are above: For their life is hid with Chriſt in God, Col. 3. 2, 3, 4. Their Root is there: and the nobleſt part of the Society is there: For the glorified Saints, and in ſome ſort the Angels, are of the ſame Society with us; though they are in heaven and we on earth. The whole family in Heaven and earth is named from one and the ſame Head, Eph. 3. 15. [Heb. 12. 22, 23. 24. We are come unto Mount Sion, and unto the City of the living God, the heavenly Jeruſalem, and to an innumerable company of Angels, to the General Aſſembly and Church of the firſt born, which are written in Heaven, and to God the Judge of all, and to the spirits of juſt men made perfect, and to Jeſus the Mediator of the New Covenant, and to the blood of sprinkling, &c.] This is the Honourable Society of Saints: the eye, the pearl of the whole Creation.

8. Moreover, the Godly have the moſt Horourable Attendance. The creatures are all theirs: though not in point of Civil propriety, yet as means appointed and managed by God their Father, for their beſt advantage. The Angels of God are miniſtring ſpirits for them: not as our ſervants, but as Gods ſervants for our good. As Miniſters in the Church are not the ſervants of men, but the ſervants of God for men: And ſo whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent or to come, all are ours.] 1 Cor. 3. 22. The Shepherds ſervant is not the ſervant of the ſheep, but for the ſheep. And ſo the Angels diſdain not to ſerve God, in the guarding of the weakeſt Saints. As I formerly ſhewed from Heb. 1. 14. & Pſalm 91. 11, 12. & 34. 7. [The Angel of the Lord encampeth round about them that fear him, and delivereth them. For he giveth his Angels charge over us, to keep us in all our wayes: they ſhall bear us up in their hands, left we daſh our foot againſt a ſtone.] Sun and Moon, and all the creatures, are daily employed in our attendance. O how wonderful is the Love of God to his unworthy ſervants, in their advancement! Remember it, when thou art ſcorning at the ſervants of the Lord, or ſpeaking againſt them, that thoſe poor, thoſe weak deſpiſed Chriſtians, that thou art vilifying, have their Angels beholding the face of God their Father in the Heavens: Take heed therefore that you deſpiſe not the leaſt of theſe. It is the warning of Chriſt, Matth. 18. 10. The ſame bleſſed ſpirits that attend the Lord, and ſee his face in bliſsful Glory, do attend and guard the meaneſt of the godly here on earth. As the ſame ſervants uſe to wait upon the Father and the children, in the ſame family, or the bigger children to help the leſs.

9. And it is the Honour of the Godly, that they that are themſelves moſt Honourable, do Honour them. To be magnified by a fool, or wicked flatterer, is ſmall Honour: but to be magnified by the beſt and wiſeſt men, this is true Honour. We ſay that Honour is in him that giveth it, and not in him that receiveth. But it is God himſelf that Honoureth his Saints: It is he that ſpeaketh all theſe great and wonderous things of them which I have hitherto recited. Search the Texts which I have alledged, and try whether it be not he. And ſurely to have the God of Heaven to applaud a man, and put Honour upon him, and ſo great Honour, is more then if all the world had done it. Yet we may add, (if any thing could be conſiderable that is added unto the approbation of God) that all his ſervants, the wiſeſt, and the beſt, even his holy Angels, are of the ſame mind, and honour the godly in conformity to their Lord.

And here Chriſtian, I require thee from the Lord, to conſider the greatneſs of thy ſin and folly, when thou art too deſirous of the applauſe of men, eſpecially of the blind ungodly world; and when thou makeſt a great matter of their contempt or ſcorn, or of their ſlanderous cenſures. What! is the approbation of the eternal God ſo ſmall a matter in thy eyes, that the ſcorn of a fool can weigh it down, or move the ballance with thee? If a feather were put into the ſcales againſt a mountain, or the whole earth, it ſhould weigh as much as the eſteem or diſ-eſteem of men, their honouring thee, or diſhonouring thee, ſhould weigh againſt the eſteem of God, and the honour or diſhonour that he puts upon thee, (as to any regard of the thing it ſelf; though as it reflecteth on God, thou maiſt regard it.) He is the wiſe man that God calls wiſe: and he is the fool that God calls fool: (and that is every one that layeth up riches for himſelf, and is not rich towards God, Luke 12. 20, 21.) He is the Happy man that God calls Happy; and he is a miſerable man that God counts miſerable: and who thoſe are, you may ſee in Pſalm 1. and many Scriptures before-cited. Hear the words (and you that are Believers, lay up the bleſſed promiſe) of Chriſt himſelf, John 12. 26. [If any man ſerve me, him will my Father Honour.] And who cares then for the diſhonours of all the wicked of the world? Our tryed faith as preciouſer then Gold, will be found unto praiſe, and honour, and glory, at the appearing of Jeſus Chriſt.] 1 Pet. 1. 7. See 2 Tim. 2. 21. We muſt learn therefore to imitate our Lord, John 5. 41. and not to receive our Honour from men; and not to imitate the wicked, verſ. 44. that receive Honour one of another, and ſeek not the Honour that cometh from God. There is enough for us in Gods approbation. And yet all his ſervants do imitate their Lord; and his Judgement is their Judgement; and whom he honoureth, them do they honour; Angels, and Saints, and all that enter into the Tabernacle of the Lord, do contemn the vile, and honour them that fear the Lord, Pſalm 15. 4. And though no mans Judgement or Praiſe be valuable in compariſon of the Lords; yet the Honour and Praiſe that is given by the wiſe and Godly, is more then a thouſand times as much from ignorant ungodly men. If the Athenian Orator regarded the cenſure of Socrates more then of all the reſt of his auditors, we have cauſe to judge he Elogies of experienced holy men a greater honour then of thouſands of the wicked, & greater then all their contempt or ſcorn is able to weigh down. The applauſe of the wicked is ofttimes a diſhonour in wiſe mens eyes. Was it not Balaams chiefeſt honour to hear from Balak, [I thought to promote thee to great Honours, but the Lord hath kept thee back from Honour.] Numb. 24. 11. The Honour that God keepeth a man from, is no Honour: but it is an Honour to be kept from ſuch Honour by the Lord: innocent poverty is incomparably more Honourable then Riches by iniquity, which is the greateſt ſhame.

10. Laſtly it is unſpeakable everlaſting Honour that holineſs doth tend unto, and which holy men ſhall enjoy with God. The very Relation of a Godly man to his everlaſting Glory, is an Honour ten thouſand times ſurpaſſing the Honour of all the Kingdoms of the world. If you did but know that one of your poor neighbours ſhould certainly be a King, would you not preſently honour him, even in his rags? You may know that the Saints ſhall raign with Chriſt, as ſure as if an Angel from heaven had told you ſo, and more; and therefore how ſhould a Saint be honoured? If God had but legibly marked out ſome among you for ſalvation, and written in their fore-heads, [This man ſhall be ſaved] would not all the Pariſh reverence that man? Why a Heavenly mind, and the Love of God, and ſelf-denyal, and holy obedience, are Heaven-marks infallible, as true as the Goſpel, and written by the ſame hand as the Goſpel was, I mean by the Spirit of God himſelf: If a voice from Heaven ſhould ſpeak now of any perſon in the Congregation, and ſay, [This man ſhall raign in Heaven for ever] would it not be an Honour above all your worldly Honours? Why Holineſs is Gods Image, and the Spirit is the earneſt of our inheritance, and beareth witneſs with our ſpirits, that we are the ſons of God, and we have the promiſe, and ſeals, and oath of God for our confirmed certainty; yea and the Knowledge of God in Chriſt is the beginning of eternal life, John 17. 3. and what would we have more? The preſence of Chriſt in a little of his Glory upon the Mount, tranſported the three Diſciples: And the glympſe of the Glory of God which Moſes ſaw, did make his face ſhine that the Iſraelites could not behold it. The approaches of the Saints to God in holy Worſhip here on earth, are exceeding Honourable, becauſe they participate of heaven, and it is upward that they look: 1 Chron. 16. 27. [Glory and Honour are in his preſence: ſtrength and gladneſs are in his place.] The ſoul that is beholding God by faith, and converſing with the Heavenly inhabitants, is quite above all earthly things: and as Angels are more honourable then men, and Heaven then Earth, ſo are Believers that converſe in Heaven with Angels, yea with Chriſt himſelf by faith, more honourable then terreſtrial carnal men.

But the great Honour is behind; yet near at hand; when the promiſed Crown is ſet upon their heads: O mark the Honour that is promiſed them by the Lord of truth. The ſoul it ſelf before the Reſurrection of the body, ſhall be with Chriſt, Phil. 1. 23. Even preſent with the Lord, 2 Cor. 5. 1. 8. John 12. 26. [If any man ſerve me, let him follow me, and where I am, there ſhall alſo my ſervant be.] And at the Reſurrection Chriſt that hath loved the Church and gave himſelf for it, that he might ſanctifie and cleanſe it—will preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy and without blemiſh, Eph. 5. 25, 26. Will they not be Honourable even in the eyes of the ungodly world, when they hear the ſentence of their Lord, [Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25. 34.] and verſ. 23. [Enter thou into the Joy of thy Lord:] [When Chriſt ſhall come to be Glorified in his Saints, and admired in all them that believe] 2 Theſ. 1. 10. Mark here; that it is one end of the coming of Chriſt, to be Glorified and admired in his Saints. [Behold the Lord cometh with ten thouſands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him] Jud. 14. 15. Our hearts ſhall be eſtabliſhed unblameable in holineſs before God even our father at the coming of the Lord Jeſus Chriſt with all his Saints] 1 Theſ. 3. 12, 13. we ſhall then praiſe him [that hath loved us and waſhed us from our ſins in his own blood, and made us Kings and Prieſts to God,] Rev. 1. 5, 6. He that overcometh ſhall be cloathed with white rayment, and confeſſed by Chriſt before the Father and the Angels of heaven, Rev. 3. 5. Yea he ſhall be a Pillar in the Temple of God, and go out no more: and Chriſt will write on him the Name of God, and the name of the City of God. New Hieruſalem, which cometh down out of Heaven from God, and his own name, verſ. 12. Yea he will grant to him to ſit with him in his throne, as he himſelf hath overcome and is ſet down with the Father in his Throne: verſ. 21. And he will honour his Saints to be Judges of Angels, and of the world, 1 Cor. 6. 2, 3. And they that overcome and keep his words unto the end, to them will he give power over the nations, and they ſhall rule with a rod of iron, and break them to ſhivers as the veſſels of a potter; even as Chriſt received of his Father: and he will give them the morning ſtar, Rev. 2. 26, 27. He that hath an ear to hear, let him hear the Glorious things that are promiſed to the Saints. The high praiſes of God ſhall be in their mouths, and the two-edged ſword in their hands—to execute on the wicked the Judgement written, ſuch Honour have all his Saints, Pſal. 149. 6, 9. Then ſhall we hear the Praiſes of the Heavenly ſociety ſaying [We give thee thanks O Lord God Almighty which art and waſt, and art to come, becauſe thou haſt taken to thee thy great power and haſt reigned, and the Nations were angry, and thy wrath is come, and the time of the dead that they ſhould be judged, and that thou ſhouldſt give reward unto thy ſervants the Prophets and to the Saints and them that fear thy name, ſmall and great, and ſhouldſt deſtroy them that dwell on the earth.] [then ſhall the righteous ſhine forth as the ſun in the Kingdom of their Father: Who hath ears to hear, let him hear, Matth. 13. 43.] Yea [they ſhall be equal to the Angels of God, Luk. 20. 36.] This is the Inheritance of the Saints in Light of which God is now making us Meet to be partakers, Col. 1. 12. If [all that ſ ••• in the Council againſt him, ſaw Stevens face as it had been the face of an Angel] Act. 6. 15. what ſhall be the glory of the Saints when themſelves ſhall ſee the face of God, and his name ſhall be written in their foreheads, Rev. 22. 4. when the ungodly world ſhall know, that Holineſs was the moſt Honourable State?

But perhaps ſome will ſay, that [this language will make 〈…〉 Proud: To tell men that they are the moſt Honourable perſon in the world, is the way to make them the Proudeſt perſons.]

To which I give you a manifold anſwer that your Objection may not have the leaſt pretence that it is unſatiſfied.

1. Worldly Honours are of a more ſwelling nature then Heavenly Honours: and yet it would ſcarcely be taken well, if this concluſion ſhould paſs for currant, that the moſt Honourable are the moſt Proud. For then it would follow that none are ſo vile, ſo like the Devil, ſo unlike God: and ſo the Princes and nobles of the earth would become the moſt deſpicable perſons in the world, and their very Honour it ſelf would be their diſhonour, and ſo no Honour. And if worldly Honours will not warrant you to conclude the perſons to be moſt Proud, much leſs will the Heavenly Honour.

There is the more Need and the leſs Fear of the Honour of the Godly, becauſe it is the bleſſing of an Humbled ſoul. God caſts them down before he lifts them up: It is only the Humble that he exalteth. They feel their ſin and miſery before they know their Honour. A Broken heart hath need of healing, and a fainting ſoul is fitteſt for a Cordial. You need not fear when you refreſh the ſick, leſt it ſhould make them wanton as it may do the ſound. A comfortable word to one that is ſamenting over the dead, and weeping at a grave, is not ſo likely to make them Proud, as to others in proſperity. A drooping and diſcouraged ſoul, is hardly raiſed high enough, and kept from ſinking: They have had the ſentence paſt upon them, and have had the rope as it were about their neck: they have been at the very gates of Hell: they have ſeen by faith what work, what woes there are for ſin in the life to come, and therefore theſe ſouls have need to hear of their Felicity.

3. Moreover, they have a great deal of work to do; and their ſtrength and courage is too ſmall: and the work is ſuch as fleſh and blood cannot away with, much leſs afford them ſufficient ſtrength for. Such labourers muſt have encouraging ſtrengthening food. Their work is ſuch as will keep them under. God doth not keep his ſervants idle: and therefore they are in the leſs danger of •• xing Proud and wanton. Iſa. 35. 2, 3, 4. [They ſhall ſee the glory of the Lord, and the excellency of our God.] And why is this foretold them? [strengthen ye the weak hands, and confirm the feeble knees: ſay to them that are of a fearful heart, Be ſtrong, fear not; behold your God will come with vengeance, even God with a recompence; he will come and ſave you] Heb 12. 1 , 13. Wherefore lift up the hands which hang down, and the feeble knees, and make ſtrait paths for your feet, leſt that which is la e, be turned out of the way, but let it rather be healed] we are commanded 1 Theſ. 5. 14. as to warn them that are unruly, ſo to comfort the feeble-minded, and ſupport the weak.

4. Moreover, the Godly have the greater need of ſuch encouragements, becauſe they have much ſuffering to undergo. They have all your hatred and ſcorns to ſuffer, and all the adverſities of the world, with which their Father ſhall pleaſe to exerciſe them. And he that layeth the burden on them, will give them ſtrength by ſtrengthening mean . Gods not hath corks as well as leads. If birds had not feathers as well as fleſh, they would be unable to fly. As Chriſt himſelf was encouraged to endure the contradiction of ſinners, and to bear the croſs, and deſpiſe the ſhame, by looking at the joy that was ſet before him, and ſo for the ſuffering of death was •• owned with Glory and •••• ] Heb. 12. 2, 3. & 2. 9. ſo will he have his people read in his ſteps, and take up their •• oſs and follow him and deny themſelves and all the world; yet ſo as to look at there compence of reward, and ſeek for glory, honour, and immortality, and by theſe to be animated to the work and patience of the Saints, as •… ing to be Glorified with him wh •• they have ſuffered with 〈…〉 Matth. 16. 24. 〈…〉 Heb. 1 . 26. o . 2. 7. & 8. 17, 18. As the Angel ſaid to Elijah, 1 King. 19. 7. Ariſe and eate, becauſe the journey is too great for thee] ſo God encourageth his ſervants by his Honours and rewards, becauſe the journey, the labour, the ſuffering is too great, without ſuch encouragement to be cheerfully undergone: And in the ſtrength of theſe conſolations, they bear the croſs.

5. The objection is moſt againſt the Lord. If it be an errour to Honour and extol the Godly, as tending to make them Proud, it is God himſelf that is the owner of it. The words that I have recited to you are his own words. Do we deviſe theſe ſayings? Or do we not ſhew them you in the Scripture? And dare you charge God with errour, or encouraging Pride? Do you think he knew not what he ſaid, when he ſpake ſuch Honourable things of his ſervants. Did he need you to have taught him to have endited his word, and to have warned him that he make not his ſervants proud! As if he hated not pride as much as you!

6. Yea God will do more then this for his ſervants, he will advance them to Salvation, and yet he will not make them proud. There is no Pride in Heaven, though there be the greateſt Glory. The Angels are moſt glorious, and yet leaſt proud. If you would not wiſh God to keep men out of Heaven leſt it make them proud, you ſhould not grudge at his Honouring them on earth, with the mention of their Heavenly titles, upon that account.

7. The Exaltation of the Saints is a ſpiritual exaltation, which is not ſo apt to make men Proud, as carnal exaltation is. Charity puffeth not up, as ery knowledge doth. It is ſelfiſhneſs that is the Life of Pride, (which conſiſteth in exceſſive ſelfeſteem, and deſire of an exceſſive eſteem with others, and to be magnified by them) And nothing but Grace can ſubdue this ſelfiſhneſs, and therefore nothing elſe candeſtroy Pride.

8. Moreover the Honour of the Saints, is the leſs like to make them Proud, becauſe Humility is part of the Grace that •• beſtowed on them. To be Proud and Holy, is to be ſick and Holy, to be Light and Dark: they are plain contraries. No man is proud but for want of Holineſs: and therefore that Holineſs ſhould efficiently make men proud is impoſſible, any more th n Health can make men ſick, or Darkneſs can be cauſed by Light. And if objectively any be Proud of his Holineſs, 〈…〉 but in ſuch a meaſure as he is noholy. Holineſs doth ever 〈…〉 Pride, and contain Humility and ſelf-denyal, as an eſſential part: All Chriſts Diſciples learn of him in their meaſure to be meek and lowly.

9. Let experience tell you whether it be not ſome worldly Honour or parts and gifts, that are the much commoner object of Pride then Holineſs. I have oft heard talk of mens being proud of their Humility and Holineſs: but the Temptations of my own ſoul, have comparatively layn but little that way; nor have I obſerved it the common caſe of others, in any proportion with other kinds of Pride. Riches and Honours, and Beauty and Dignity, I ſee people ordinarily proud of. And I ſee many Proud of Counterfeit Graces, that have none that is ſincere (as far as may be perceived by others) to be proud of. And I ſee many Proud of their Learning, and Knowledge and nimble t ngnes, a hundred fold more then ever I found true Chriſtians, Proud of the Love of God, and a Heavenly mind. Alas we have much a doe for the moſt part, to diſcern that we have any of this at all, and to find ſo much of it in our ſelves as is neceſſary to our ſupport and thankfulneſs.

10. Laſtly conſider, what abundance of Means the Lord hath adjoyned as Antidotes with his ſervants Honours to keep them from being puffed up with Pride; and then tell me whether you dare charge God with errour or want of wiſdom in this thing.

1. The nature and life of Holineſs conſiſteth in the ſouls retiring home to God, and adhering to him, and walking as before him. And there is not a more powerful means in the world, to keep Humble the ſoul, then the Knowledge of God. O when a poor ſinner hath but any lively apprehenſions of the Greatneſs, and Glory of the Lord, it amazeth him, and levelleth him with the duſt, and abaſeth him in his own eſteem, and maketh him ſay with Job 40. 4, 5. [Behold I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth.] & 4, 5, 6. [I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee; wherefore I abhor my ſelf and repent in duſt and aſhes] One glympſe of God were enough to humble any ſoul that truly knoweth him. A Godly man hath ſtill to do with that Majeſty that continually aweth him. His 〈…〉 is with him: His thoughts are on him; his work is with him. 〈…〉 his word that he readeth, and heareth and diſcourſeth of, and therefore a his word, with reverence and Godly fear, as knowing that our God is a conſuming fire, Heb. 12. 28, 29. It is God that he prayeth to, that he meditateth on, and he praiſeth, and hath ſtill to do with. And therefore no wonder if he walk hambly with ſo holy and great a God.

2. The ſin and miſery that once they were in, while they knew not God, will do much to keep humble a gracious ſoul, as long as they live. Though God ſo forget our ſins as to forgive them, yet we can ſcarce forgive our ſelves, or at leaſt can never forget them. Though he ſee no fin in his ſervants, as he ſeeth it in the world, nor ſo as to hate and condemn them for it; yet they ſee that once they were as bad as the world, and were children of wrath as well as others; They condemn themſelves when God doth juſtifie them; and ſet their ſins before their faces, which God doth caſt behind his back. O thoſe dark, thoſe ungrateful, and thoſe perilous dayes, will never be forgotten by the renewed ſoul. The thoughts of them ſhall ever keep us humble. When we look on the wicked miſerable world, to think that ſuch were many of us, though mercy have waſhed, and ſanctified, and juſtified us.

3. Moreover, God hath ſo contrived the way of their ſalvation, that they ſhall have all by a Redeemer, and by freeſt Grace, and none ſhall be juſtified by the works of the Law, nor by any merit of his own; but Boaſting is excluded by the Law of faith, Rom. 3. 19, 27, 28. and we ſhall have nothing but what we receive beſides and contrary to our deſert.

4. And alas too much corruption ſtill remaineth in us: We have fleſh that fighteth againſt the ſpirit, Rom. 7. 24. Gal. 5. 17. We know but in part, and Love God but in part, and ſerve him with ſuch conſtant weakneſs, that theſe things are uſually ſuch humbling matters to a gracious ſoul, that were it not for the Comforter, they would be unable to look up. O to feel how dark we are! how far from God! how ſtrange to heaven! how little we believe, and know, and love! theſe are humbling thought indeed to a ſoul that is acquainted withit ſelf 〈…〉 •• verty, beggery, or the reproach in the world, would be ſo humbling to them. To find ſuch remnants of that odious ſin, that coſt them dear, and had coſt them dearer, if it had not coſt their Lord ſo dear, this is conſtant matter of humiliation.

5. And too often do their corruptions get advantage of them, and produce ſome actual ſin, of thought, word or 〈…〉 and this alſo muſt be grievous to them.

6. The very Bodily informities of Believers, are a conſtant help to keep them humble. They have all this treaſure but is earthen veſſels, 2 Cor. 4. 7. Their ſouls are here ſo poorly lodged in corruptible Tabernacles of earth, and ſo meanly cloathed with frail, diſeaſed, mortal fleſh, that it is madneſs to be proud.

7. And the many and great afflictions of the godly, are medicines that are purpoſely given them by their Phyſicion to cure Pride, and keep them humble. Why elſe muſt their ſufferings be ſo many? and why muſt they daily bear the Croſs? but that they may be conformed to the image of Chriſt.

8. And to the ſame end it is that God doth let looſe upon them ſo many enemies. All Satans temptations, and the worlds allurements and vexations, and all their diſappointments here, and all the ſcorns and mocks of the ungodly, and the cenſures and ſlanders of wicked tongues, and often bitter perſeſcutions, what are they but the bitter medicines of God (permitted and ordered by him, though canſed by the Devil and wicked men) to ſave the ſervants of the Lord, from the ſin and danger of being lifted up? Do you ſay that their Honour will make them proud? Why you that thus oppoſe them and deſpiſe them, are uring them of their pride, and do not know it: as Scullions ſcoure the ruſt off the veſſels for their Maſters uſe; and as Leeches draw out the blood that cauſeth the diſeaſe; and as the Jews by their ſin promoted the Redemption of the world by the death of Chriſt. When God ſeeth his ſervants in danger of being lifted up above meaſure, he oft ſendeth a meſſenger of Satan (who may be an Executioner of Gods chaſtiſements) to buffet them, (2 Cor. 12. 7.) Sometimes by ſlanders, ſometime by reproaches, ſometime by impriſonments or greater ſufferings, and ſometimes by horrid troubleſom temptations.

9. The very foreſight of death it ſelf is a humbling means: and the laſt enemy Death, is yet unconquered, and our Bodies muſt corrupt in duſt and darkneſs, and be kept in the grave as common earth, till the Resurrection, that the ſoul may not grow proud that hath ſuch a body.

11. And the Day of Judgement is ſo deſcribed to us in the Scripture, as tends to keep the ſoul in awe and in Humility. To think of ſuch a day, and ſuch a reckoning, before ſuch a God, me 〈…〉 ſhould humble us.

11. And our Abſolution and Glorification at that day, is promiſed us now but conditionally (though God will ſee that the condition be performed by all that he will ſave.) And therefore the poor ſoul is oft ſo far to ſeek about the certain ſincerity of his own Faith and Repentance, that moſt of the godly are kept in fears and doubtings to the death. Yea and Humility and Selfdenyal are part of this Condition: And all their Honour and Glory with Chriſt is promiſed to the Humble only: Humility is commanded them in the Precept: Humility is it that they are exhorted to by the Miniſters: And Pride is threatened with everlaſting wrath, and deſcribed as the Devils image. So that Holineſs hath all the advantages againſt Pride that can be here expected.

12. To conclude, the Godly know that as they have nothing but from God, ſo they have nothing but for God: ſo that their own Honour is for him, more then for themſelves; and it is eſſential to their Holineſs, to make God their end, and ſet him higheſt, and referr all to his Pleaſure and Glory. So that you ſee now that we may Honour them that fear the Lord, (Pſalm 15. 4.) without being guilty of making them proud, and that we muſt not deny them the Honour that God hath given them as their due, for fear of their being proud of it. Though this, as all things elſe, muſt be prudently managed to particular perſons, according to their various ſtates.

And therefore let me here warn all you that profeſs the fear of God: Take heed leſt you be proud of any thing that God hath Honoured you with: For if you be, you ſee what an Army of Reaſons and Means you ſin againſt; and conſequently how great your ſin will be. And your conſciences and the world ſhall be forced to juſtifie God and his Holy wayes, and to prove againſt you, that it was not long of them that you were proud: and that none in the world was more againſt it then God and Holineſs: and that it was not becauſe you were ſo Religious, but becauſe you were no more Religious. And if Pride of Knowledge, Gifts, or whatſoever, be unmortified in you, it will certainly prove that you are none of the ſanctified; when your profeſſion of Sanctity will never prove that Sanctity was a cauſe or confederate in your ſin.

AND now I have ſhewed you the Honour of Godlineſs, let us briefly, (and but briefly) conſider of your Honour that reject it, and ſee then whether the godly or ungodly are more Honourable.

1. Ungodly men have the Baſeſt Maſter in the world. Would you know who? Let Chriſt be Judge, John 8. 44. [Ye are of your father the Devil, and the luſts of your father you will do.] 2 Tim. 2. 26. They are taken captive by the Devil at his will; that is, to do his will: It is he that ſtirreth you up to filthy talking, to ſpeak againſt Godlineſs, to curſe and ſwear, and you do his will. His will is, that you ſhould neglect a holy life, and you do his will. His will is, that you live not after the ſpirit, but after the fleſh, and you do his will. O poor ſouls! Do you think it is only Witches that expreſly Covenant with him, that are his miſerable ſervants! Alas, it is you alſo, if you do his will. For (if you will believe either God or common reaſon) [to whom you yield your ſelves ſervants to obey, his ſervants you are to whom you obey, whether of ſin unto death, or of obedience unto righteouſneſs.] Rom. 6. 16. The godly themſelves were the ſervants of ſin, till they obeyed from the heart the doctrine of the Lord, v. 17. And are you not come to fair preferment, to be the Devils drudges! Though he ſhould cloath your Bodies with Purple and fine linnen, and feed you ſumptuouſly every day, yet indeed you are no better, as the caſe of that miſerable man may tell you, Luke 16. It is the greateſt Baſeneſs to have ſo Baſe a Maſter.

2. And it is but an ignoble Baſe de ſign that the ungodly carry on in the world. What is it but to provide for, and pleaſe their fleſh? It aimeth at nothing beyond this life. And a beaſt can eat, and drink, and ſleep, and play, and ſatisfie his luſt, as much as they. A ſwine can carry a mouth full of ſtraw to his lodging, and a bird can build a neſt for her young ones. And what do ungodly men more in the world! whether Gentlemen or Beggars, the flattered Gallants or the poor day-labourers, if they be not ſuch as firſt ſeek Heaven, and live to God, what do they but make a pudder in the world, about a little dirt or ſmoak? and find themſelves ſomewhat to do that is next to nothing, inſtead of that for which they were created; and buſie themſelves about nothing till their time is gone, and the night is come when none can work? If you would judge of a mans Deſigns, fore-ſee his Attainments. If you can tell what End it is that they come to, you may know how to judge of their intentions and their courſe. Their corpſes you know, have no greater a Happineſs, (after a few fooliſh merry hours) then to lie in the earth as filth or duſt. You can ſee no Honour attained there. It is a child indeed that thinks a guilded Monument over a rotten carkaſe, is any great matter of Honour or Benefit to it. And if you look after the ſoul, (by the proſpective of the Word of God) alas, it goeth to far greater diſhonour. And is this it that worldlings make ſuch a ſtir for?

3. The work alſo that they are employed in, is like the Deſign. Sin, which is the Baſeſt thing in the world, is their employment. The work of a Scullion, or the baſeſt honeſt trade you can imagine, is a thouſand times leſs diſhonourable, then ſin: Yet flattered Gallants believe not this, when they can pleaſe their fleſh without loſing the teputation of worthy Gentlemen! Nor will our common ungodly people be perſwaded of it, that are more aſhamed to be found praying then ſinning, and to be called a Puritane then a Good-fellow or a Swearer: and that think they are as good men as others, when up to the ears in the drudgery of the Devil: As if the filth of ſin were no diſhonour to them, which nothing but the Spirit and blood of Chriſt is able to waſh out. Theſe are the men that Paul mentioneth with weeping, Phil. 3. 18. that mind earthly things, whoſe God is their belly, and who glory in their ſhame.

4. Moreover, it is a Baſe diſpoſition that ungodly men are poſſeſſed with. Though their Natures are eſſentially noble as being the work of God, and capable of moſt glorious things; yet have they made them Diſpoſitively Vile: They are fleſhlyminded, earthly-minded, ignorant of Heavenly things, not ſavouring the things of the Spirit, but like the Serpent, crawling on earth, and feeding on the duſt Graſs is ſweeter to a horſe then junkets; and a little money or vain-glory is ſweeter to a fleſhly mind then God and Glory, and all the treaſures of Saints and Angels. A ſwine never thinks of God or Heaven, but of his draffe and ſtie: Eaſe, and good chear, and money, and the flattery of men, are the God and the Heaven of ſenſual men. And are not theſe men of Baſe diſhonourable ſpirits? Unworthy men! might you have an Everlaſting life, and will you preferre a few dayes fleſhly pleaſure? As ſurely as you may know the Baſenſs of a ſwine or dog by what they feed upon, ſo ſurely may you know the baſeneſs of a carnal mind, by the baſeneſs of its deſires and delights.

5. It is alſo a Baſe Society that ungodly men are members of. They are in the Kingdom of darkneſs, Col. 1. 13. Acts 26. 18. and are dead in ſin, in which they walk according to the courſe of the world, according to the Prince of the power of the air, the spirit that now walketh in the children of diſobedience, among whom they have their converſations, Eph. 2. 1, 2, 3. Devils are their inviſible companions, and wicked men their viſible: but they have none of the preſence and favour of the Lord, nor any communion with him in the ſpirit.

6. The greateſt Diſhonour of the ungodly is, that the God of Heaven refuſeth to Honour them: yea he deſpiſeth them: yea he diſhonoureth them with moſt contemptuous titles. And certainly God knoweth what he ſaith of them; and it is impoſſible that he ſhould do them wrong. Yet doth he call them the ſeed of the Serpent, that ſtand at enmity with his flock, Gen. 3. 15. he calls them his enemies, and accordingly will uſe them, Luke 19. 27. He calls them Dogs and Swine, and the Children of the Devil, John 8. 44. Matth. 7. 6. They diſhonoured and deſpiſed him, and he will diſhonour and deſpiſe them, and hath reſolved that their very names ſhall rot, Prov. 10. 7.

7. But it is the Everlaſting ſhame that will tell us what was the Honour of the ungodly. When Chriſt ſhall be aſhamed of them before his Father and the Heavenly Angels, Matth. 8. 38. and ſhall tell them that he never knew them, Matth. 7. 23. When all their former pomp and ſplendour, will be turned into perpetual ſhame and ſorrows, then where is the Honour of the ungodly world? Where then are their flatterers? Who boweth to them, and calleth them Right Honourable and Right Worſhipfull any more? Where now are their ſumptuous houſes and attendance? Now they have other kind of ſervitours; and other language, and other uſage then they had on earth. And the poor wretches that ſtormed at a faithful Miniſter for foretelling theſe woeful changes to them, and ſpeaking ſo diſhonourably of them, as to tell them of their ſin, are at laſt ſaying an hundred fold worſe of themſelves, then ever we did ſay againſt them. Then they ſhall need none to call them fools, and vile, and wretches, but their own Conſciences, that will ſpeak it out, and ſpeak it again ten thouſand times, and never be bribed to forbear. O how baſe a deſpicable Generation will the ungodly then be (that now ſpeak ſo ſtoutly and look ſo high) when God ſhall everlaſtingly frown them into contempt and miſery, and the glorified Saints ſhall look down upon them without compaſſion, even praſing the Juſtice that for ever doth torment them! Then let the Kings and Nobles of the earth maintain their antient Honours if they can: Or let them take comfort in the remembrance of their former dreams: and try whether this will be to them inſtead of a drop of water.

Well, Sirs, I have faithfully told you from the Word of God, of the Honour of the Godly, and the Baſeneſs of the ungodly, that you may be reſolved, which is the Better part. If yet you will not ſee, you ſhall ſee and be aſhamed, Iſa. 26. 11. When you have heard your laſt and dreadful doom, and ſeen the Lord make up his Jewels, then ſhall you diſcern between the Righteous and the wicked; between him that ſerveth God, and him that ſerveth him not, Mal. 3. 17, 18.

CHAP. X. Holineſs the moſt Pleaſant Way.

I Have proved beyond all reaſonable contradiction that Holineſs is the Safe, the Honeſt, the Profitable and the Honourable ſtate and courſe: But my hardeſt task is yet to be done; and that is, to prove it the moſt Pleaſant way. And the difficulty of this is not at all from the matter, but from the perſons with whom I have to do. For nothing is Pleaſant unto men, but what is ſutable to their natures, and apprehended by them to be for their good, or in it ſelf more excellent then their good. That is Pleaſant to one man that is loathſom to another. As the food and converſe is delightful to a beaſt, that is loathſom and as ad as death to man: So one mans Pleaſure is anothers Pain. Even about the common matters of this life, variety of complexions, educations, cuſtoms, diſpoſitions, doth cauſe a variety of affections; the difference between the ſanctified and unſanctified, the ſpiritual and the carnal mind, doth cauſe a greater contrariety. If therefore the errour of wicked minds, or the diſtemper of your ſouls, do make the Beſt things ſeem the worſt, and the ſweeteſt things to ſeem moſt Bitter, this is no confutation of my Argument, that proves the way of Godlineſs moſt Pleaſant. If I would prove that wine is pleaſanter then Vinegar, or Bread then dirt or aſhes, I mean not to appeal to the appetites of the ſick; It is the ſound and healthful that muſt be judges. If a man will ſuffer his mind to be poſſeſſed with prejudice and baſe thoughts of God himſelf, no wonder if he cannot love him, nor take any delight in him

And if men have a malignant enmity to Godlineſs, no reaſon will perſwade them that it is moſt pleaſant, but what perſwades them from that enmity. No Reaſon will perſwade a ſloathful perſon that Labour is better then ſleep and idleneſs; no Reaſon will perſwade a drunkard, glutton, or voluptuous wretch, that abſtinence and continence are the ſweeteſt life. Could we change their Hearts, we ſhould change their Pleaſures. Such as men are, ſuch are their delights But the thing that I undertake, is, to manifeſt to any competent diſcerner, that Holineſs is the moſt Pleaſant courſe; and that all the Pleaſures of the Earth are Nothing to the Pleaſures which the Godly find in God, and in a Holy life: and if any be not of this mind, it is becauſe his ſouls diſeaſes have made him an incompetent judge. And that Godlineſs is the Pleaſant State of life, will appear to you, 1. From the Nature of the thing it ſelf. 2. From the encouragements and helps with which it is attended. 3. From the effects and fruits.

I. The Nature of Holineſs is to be found, 1. In the Underſtanding, 2. In the will and affections, and 3. In the Practice of mens lives. And in all theſe I ſhall ſhew you that it is the moſt Delightful courſe.

1. Knowledge in it ſelf is a pleaſant thing to humane nature. Ignorance is the blindneſs of the ſoul. It is not ſo pleaſant for the eye to behold the ſun, as for the mind of man to diſcern the truth. To Know Good and Evil, had never been the matter of ſo ſtrong a Temptation to Adam, if Knowledge had not been very deſirable to innocent nature. How hard do many even ungodly perſons ſtudy to know the myſteries of Nature? And nothing hath more ſtrongly tempted ſome wretches to witchcraft or contracts with the Devil, then a deſire of knowing unrevealed things, which by his means they have hoped to attain. A ſtudious man hath far more natural valuable Delight, in his reading and ſuccesful ſtudies, then a voluptuous Epicure hath in his ſenſual Delights.

But it is a ſpecial kind of Knowledge that Holineſs doth (initially) conſiſt in, which tranſcendeth in true Pleaſure all the common wiſdom of the worid: For

1. How Pleaſant a thing muſt it needs be to know things of ſo high a Nature? To know the Almighty, Living God: to behold his wiſdom, goodneſs and power, in his glorious works, to be led to him by all the Creatures, and hear of him by every Providence, and find his Holy Bleſſed Name in every leaf of his ſacred word, how ſweet and pleaſant a thing is this! To know the Divine Nature, Perſons, Attributes, and Will, to know the myſtery of the Incarnation, of the perſon, natures, undertaking, performance of the bleſſed Mediator Jeſus Chriſt, to know his birth, his life, temptations, conqueſts, his righteouſneſs, his holy doctrine and example, the Law and promiſe, the Law of Nature, and the Covenant of Grace, the ſufferings, Reſurrection, aſcenſion, glorification and interceſſion of our Lord: to know his Kingdom, Laws, and Government, and his Judgement, with his Rewards and puniſhments; to know the ſanctifying works of the Holy Ghoſt, by which we are prepared for everlaſting life; and to know that life (though but by faith) for which we are here prepared, how high and pleaſant a thing is this! If it be pleaſant to know the courſe of nature, in thoſe higher parts that are above the vulgar reach, what is it to know the God of Nature, and the true uſe and End of Nature? What high things doth the pooreſt Chriſtian know? He knoweth the things that are inviſible.

Think not that faith is ſo void of Evidence as not to deſerve the name of Knowledge: We Know the things which we do believe. Nicodemus could ſay from the Evidence of Miracles, Joh. 3. 2. We know that thou ar a Teacher come from God: for no man could do theſe miracles that thou doſt, except God be with him.] Joh. 9. 29. We know that God ſpake to Moſes,] ſay the Jews. We know that the Scripture teſtimony is true, Joh. 21. 24. 2 Cor. 5. 1. We know (even by believing) that if this earthly houſe of our tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens] 1 Joh. 3. 2. We know that when we ſhall appear, we ſhall be like him, for we ſhall ſee him as he is] Joh. 14. 20. At that day ye ſhall know that I am in my Father, and you in me, and I in you] We know that no whoremonger 〈…〉 ſuch like ſhall inherit eternal life, Eph. 5. 5. We know that ••• Labour is not in vain in the Lord, 1 Cor. 15. 58. Many ſuch paſſages of Scripture tell us, that Faith is a certain Knowledge, and that Inviſible things revealed by God, are certainly known. We know what Saints and Angels are now doing in the higheſt heavens: for God hath told us. We know the moſt high and glorious things revealed by God, which we never ſaw. And is not the Pleaſure of ſuch knowledge greater then the Pleaſure of all the wealth, the honour and ſenſual enjoyments in this world! I durſt almoſt refer the caſe to one of you that are moſt befooled by your own ſenſuality. If you could go tomorrow and meet with a ſoul from Heaven, or with an Angel, that could tell you what becomes of ſouls, and what is done in another world, Would you not rather goe to ſuch a conference, then go as far to a drinking, or a bowling, or ſome ſuch recreation? I think you would, if it were but to ſatisfie your curioſity and deſire of Knowing. Why then ſhould not the ſervants of Chriſt more Delight, in the reading and hearing the words of Chriſt, that came from the boſome of the Father, that hath ſeen God, and is with God, and is God himſelf, that telleth them more certainly of the Inviſible things then any Saints or Angels can tell them? Why ſhould not this, I ſay be ſweeter to them, then all the fleſhly pleaſures in the world? O that I could know more of God, and more of the myſtery of Redemption, even of an obedient, crucified, glorified Chriſt; and more of the inviſible world, and of the bleſſed ſtate of ſouls, on condition I left all the Pleaſures of this world, to ſenſual men! O that I had more clear and firm apprehenſions of theſe tranſcendent glorious things! How eaſily could I ſpare the Pleaſures of the fleſh, and leave thoſe husks to ſwine to feed on? O could my Soul get nearer God, and be more irradiated with his heavenly beams, my mind would need no other recreation, and I ſhould as little reliſh carnal Pleaſures, as carnal minds do reliſh the heavenly delights. As earthly things are poor and low, ſo is the knowledge of them. As things ſpiritual and heavenly are High and Glorious, myſterious and profound, the knowledge of them is accordingly Delighful [And without controverſie great is the myſtery of Godlineſs; God was manifeſt in the fleſh, juſtified in the ſpirit, ſeen of Angels, preached to the Gentiles, believed on in the world, received up into glory, 1 Tim. 3. 16. Faith is the Evidence of things not ſeen, Heb. 11. 1. It is far pleaſanter by faith to ſee the Lord, th •… to ſee any Creature by the eye of fleſh: and ſweeter y faith to ſee Heaven opened, and there behold our Glorified Lord, then to ſee a horſe-race, or ſtage-play, or any of the folleries of the world.

2. The knowledge of things to Come is ſpecially deſired, and Godlineſs containeth that Faith which knoweth things to come. How glad would men be to be told what ſhall beſall them to the laſt hour of their lives? The woman of Samaria Joh. 4. called out her neighbours with admiration to ſee Chriſt, as one that had told her all that ſhee had done: But if he had told her all that ever ſhe would do, for the time to come, and all that ever ſhould befall her, it might have aſtoniſhed her much more. Believers know what hath been even before the world was made, and how it was made, and what hath been ſince then, and they know what will be to all eternity. A true Believer knows from Scripture, whither mens Souls go after death, and how their Bodies ſhall be raiſed again, and how Chriſt will come to Judge the world, and who ſhall then be juſtified, and who ſhall be condemned: and what ſhall be the caſe of the godly and the ungodly to all eternity. And is it not more pleaſant to know theſe things, then to poſſeſs all the vain delights of the earth? Can the fleſh afford you any thing ſo delightful?

3. Eſpecially, it is deſireable and Pleaſant to Know thoſe things that moſt concern us: Needleſs ſpeculations and curioſities we can ſpare: There is a Knowledge that brings more pain then pleaſure; Yea there is a Knowledge that will torment. But to know our own affairs, our greateſt and moſt neceſſary affairs; to know our threatened miſery to prevent it, and to know our offered Happineſs to obtain it; to know our Portion, our Honour, our God, what can be more Pleaſant to the mind of man! Other mens matters we can paſs by: But to Know ſuch things concerning our own ſouls, as what we muſt be and do for ever, and what courſe we muſt take to be everlaſtingly happy, muſt needs be a feaſt to the mind of a wiſe man. Ask but a ſoul that is haunted with temptations to unbelif, whether any thing would be more welcome to him, then the clear and ſatisfying apprehenſions of a lively faith? Ask one that lyeth in tears or groans, through the feeling of their ſin, and the fears of the wrath of God, and doubtings of his love, whether the ſatisfying Knowledge of pardon, and reconciliation, and divine acceptance, would not be more pleaſant to them, then any of your merriments can be to you? Ask that poor ſoul that hath loſt the apprehenſion of his Evidences of grace, and walks in darkneſs, and hath no light, that ſeeks, and cryes, and perceives no hearing, whether the diſcovery of his Evidences, the aſſurance that his Prayers are accepted, and the light of Gods countenance ſhining on him, would not be Better to him then any Recreation, or any Pleaſure the earth affords. Ask any man at the hour of death, that is not a block, Whether now the Knowledge of his ſalvation would not be Better and more Pleaſnt to him, then all the luſt, or ſport, or honours of the world.

4. The Knowledge of the Beſt and Joyfulleſt matters, muſt be the Beſt and Pleaſanteſt Knowledge. And nothing can be Better then God and Glory. Nothing can be ſweeter then ſalvation; and therefore this muſt be the ſweeteſt Knowledge. I had rather have the pleaſure of one hours clear and lively Knowledge of my ſalvation, and of the ſpecial Love of God, then to be exalted above the greateſt Prince, and to have all the Pleaſures that my ſenſes can deſire. The Delights of the fleſh are baſe and brutiſh, and nothing to the ſpiritual Heavenly Delights of the renewed mind.

5. The manner of our Holy Knowledge, maketh it more Delightful. 1: It is a Certain and Infallible Knowledge. It is not a [may be], or bare poſſibility: It is not, It is poſſible there may be a Heaven and Happineſs hereafter: But it is as true as the Word of God is true: We have his own hand, and ſeal, and earneſt for it: Even his precious promiſes, and oath, confirmed by miracles, and fulfilled-prophecy, and bearing his own image and ſuperſcription, and ſhining to us by its own light: We have in our hearts the ſpirit which is Gods earneſt, by which we are ſealed up to the day of our final full redemption. And if the ſoul yet ſtagger at the promiſe of God through the remnants of unbelief, that ſhall not make the promiſe of God of none effect; but his foundation ſhall ſtill ſtand ſure: His word ſhall not paſs till all be fulfilled, though heaven and earth ſhall paſs away. A meſſage by one that were ſent to us from the dead, were not more credible then the Word of God. And this Certainty of Holy Faith and Knowledge is a very great contentment to the ſoul. When the Glory of the Saints is a thing as ſure as if we ſaw it with our eyes, and as ſure as theſe things which we daily ſee; it is a great pleaſure to the ſoul, when it can but apprehend this joyful Certainty.

2. And that there is a certain eaſineſs and plainneſs in the great and neceſſary points of faith, as to the manner of Revelation, doth add much to Faith's, Satisfaction and Delight. The points that life and death lie on, are not left ſo obſcure as might perplex us, leſt we did not know the meaning of them. But they are ſo plain, that he that runs may read them; and the ſimple, that are but honeſt-hearted, may certainly underſtand them: Which quiets, and pleaſeth, and ſatisfies the mind.

3. And yet there is an exciting Difficulty in many things that are offered to our Knowledge, which doth but make our holy ſtudies the more delightful. If the Word of God were ſo plain and obvious to all, that it might be all underſtood at the firſt reading, the plainneſs would bring our Sacred Knowledge into contempt, as being an eaſie common thing. Things common and eaſily got, are little ſet by: But when the plainneſs is ſuch as may prevent our deſpair and diſſatisfaction, and yet the Difficulty ſuch, that it may hold us in ſtudy, and prevent our contempt, it makes the moſt delightful Knowledge. It is Pleaſant to find ſome daily addition to our Light, and to be on the gaining and thriving hand, and this upon our diligent ſearch: Succeſſes are as pleaſant as a preſent fulneſs of ſupplies: The daily bleſſing of God upon our ſtudies, and humble learning, addeth to our delight. So that all this ſet together, may ſhew you how pleaſant a thing it is to have the Knowledge of a Saint.

Eſpecially if you add that he hath an Exporimental, and ſo a ſweeter Knowledge, then the moſt learned men have that are ungodly. He hath taſted that the Lord is gracious, and he hath taſted the ſweetneſs of his Love, and of all the Riches of his Grace in Chriſt, and of his full and precious promiſes, and of the inward powerful workings of his ſpirit. His experimental Knowledge is the moſt Delightful Knowledge.

The Pleaſure of Natural Knowledge is great, but the Pleaſure of ſaving Knowledge is much greater. I do not believe that ever any of the Ambitious troublers of the world, that let go Heaven that they may Rule on Earth, have half the Pleaſure in their Greatneſs and uſurped Dignities, as an honeſt Student hath in his Books, and ſtudious exerciſes and ſucceſſes: But if you compare the Pleaſures of their Greatneſs and Commands, with the Pleaſure of a true Believing ſoul, in his life of Faith, and ſweet forethoughts of his Heavenly Inheritance, I muſt plainly tell you that we diſdain the compariſon. Again I ſay, that if you will compare the Drunkards, the Fornicators, or the Ambitious or Covetous mans delight, with the ſolace that I find in my retired ſtudies, even about natural common things, I diſdain the compariſon: But if you compare their Pleaſure, with that little, alas too little, pleaſure that I find in the believing thoughts of Life Eternall, I do not only diſdain your compariſon, but deteſt it.

Were I minded to be long, I would ſhew you from theſe twelve particular Inſtances, the abundant Pleaſure of Holy Knowledge.

1. What a Pleaſant thing is it to know the Lord, the Eternal God, in his bleſſed Attributes! The dimmeſt glimmering Knowledge of God, is better then the cleareſt Knowledge of all the myſteries of nature.

2. How Pleaſant is it to know the works of his Creation? How, and why, and when he made the world, and all that is therein?

3. How Pleaſant is it to know the bleſſed Son of God, and to behold the face of his Fathers Love that is revealed in him as his fulleſt Image?

4. How Pleaſant is it to know the Law and Goſpel: the Matter and the Method: the litteral and ſpiritual ſenſe: to ſee there the mind and will of God: and to ſee our Charter for the Heavenly Inheritance; and read the Precepts, and the Promiſes, and the Examples of the faith and patience of the Saints?

5. How Pleaſant is it to know the Heavenly operations of the Holy Ghoſt, and the nature and action of his ſeveral Graces, and the uſes of every one of them to our ſouls; and eſpecially to find them in our ſelves, and to be skilled in uſing them?

6. How Pleaſant is it to know the nature and frame of the Church of Chriſt which is his Body, and to know the difference and uſe of the ſeveral members? To underſtand the office of the Miniſtry, and why Chriſt hath ſet them in the Church, and how much love he hath manifeſted therein: that they ſhould preach to us, and offer us Reconciliation in his name and ſtead, 2 Cor. 5. 19. and marry us unto Chriſt in Baptiſm, receiving us in his name into the Church and holy Covenant: and that in his name and ſtead they ſhould deliver us his body and blood, and abſolve the penitent ſinner from his ſins, and deliver him a ſealed pardon, and receive the returning humbled ſoul into the Church of Chriſt and Communion of the Saints!

7. How Pleaſant is it to know the nature and uſe of all Chriſts Ordinances: The excellencies of his Holy Word: the uſe of Baptiſm, and the refreſhing, ſtrengthening uſe of the Supper of the Lord: the uſe and benefit of Holy prayer, and praiſes, and thankſgiving, and Church-order, and all parts of the Communion of the Saints!

8. Yea there is a holy Pleaſure in knowing our very ſin and folly. When God bringeth a ſinner to himſelf, though his ſin be odious to him, yet to know the ſin is Pleaſant; and therefore he prayeth that God would ſhew him the bottom of his heart, and the moſt ſecret or odious of his ſins.

9. And it is Pleaſant to a Chriſtian to know his Duty. It very much quieteth and delighteth his mind, when he can but know what is the will of God: When the way of Duty is plain before him, how chearfully can he go on, whatever meet him? and how eaſie doth it make his labour and his ſuffering?

10. Yea it is Pleaſant to a Believer to underſtand his very danger: Though the Danger it ſelf be dreadful to him, yet to know it, that he may avoid it, is his deſire and his delight.

11. And how Pleaſant is it to underſtand all the Helps, Encouragements and Comforts that God hath provided for us in our way? and how many more are for us, then againſt us?

12. But above all, how Pleaſant is it to know by faith, the life that we muſt live with God for ever? and what he will do for us to all eternity, in the performance of his holy Covenant.

I do but briefly name theſe Inſtances of Delightful Knowledge, which are ſweeter to the holy ſoul then all the Pleaſures of ſin to the ungodly. Do you think that any of you hath ſuch ſolid Pleaſure in your ſins, as David had in the Law of God, when he meditated in it with ſuch delight, and ſaith, How ſweet is it to my mouth? even ſweeter then the honey and the hony-comb. Surely you dare not compare with him in Pleaſures.

2. Another part of Holineſs that is Pleaſant in the Nature of it, is that which is ſubjected in the heart or affections. And here is the chiefeſt of its ſweetneſs and delights.

1. The very compliance of the Will with the Will of God, and its Conformity to his Law, doth carry a quieting Pleaſure in it. That ſoul is happyeſt that is neareſt God, and likeſt to him; and that ſoul may well be fulleſt of Delight, that is moſt Happy: And that ſoul is neareſt and likeſt unto God, whoſe Will is moſt conformed to his Will: The trouble of the Heart is its unſettledneſs, when it is not bottomed on the Will of God: When we feel that Gods Will doth Rule and ſatisfie us, and that we would fain be what he would have us be, and reſt in his Diſpoſing Will, as well as obey his Commanding Will, this gives abundant Pleaſure and quietneſs to the ſoul.

2. The holy workings of Charity in the ſoul, are exceeding Pleaſant. All the acts of Love to God and man are very ſweet. This is the holy work, that is its own wages.

1. The •••• of God is ſo ſweet an exerciſe, that verily my ſoul had rather be employed in it with ſenſe and vigour, then to be Lord of all the earth. O could I but be taken up with the Love of God, how eaſily could I ſpare the Pleaſure of the fleſh? Might I but ſee the Lovelineſs of my dear Creator, with a clearer view; and ſee his glory in his noble works; Might I but ſee and feel that ſaving Love which he hath manifeſted in the Redeemer, till my ſoul were raviſhed and filled with his Love, how little ſhould I care who had the Pleaſures of this deceitful world! Had I more of that bleſſed ſpirit of Adoption, and more of thoſe filial affections to my heavenly Father, which his unutterable Love beſpeaks; and were I more ſenſible of his abundant mercy, and did my ſoul but breath and long after him more earneſtly, I would pitty the miſerable Tyrants of the world, that are worſe then Beggars while they domineer, and taſt not of that Kingdom of Love and Pleaſure that dwelleth in my breaſt. All the Pleaſures of the world, are the laughing of a mad man, or the ſports of a child, or the dreams of a ſick man, in compariſon of the Pleaſures of the Love of God.

2. And the Love of Holineſs, the Image of God hath, its degree of Pleaſure. And ſo hath the Love of the Holy ſervants of the Lord. There is a ſweetneſs in the ſoul in its goings out after any Holy object, in ſpiritual Love. Yea more, our very common Love of men, and our Love of Enemies, hath its proportion of pleaſure, far better then the ſenſual Pleaſure of the ungodly. To feel ſo much of the operations of grace, and to anſwer our holy pattern, in Loving them that hate us, doth give much eaſe and pleaſure to the mind. The exerciſes of Love to God and man, and that for his ſake, are the exceeding Pleaſure of a gracious ſoul.

And here by the way, you may take notice of one reaſon why Hypocrites and ungodly men find no ſuch ſweetneſs in the exerciſes of Religion; Becauſe they let alone the inward Pleaſant work of Love, which is the ſoul and life of Outward duty This inward work is the Pleaſant work: while they are ſtrangers unto this, their outward duties will be but a toll, 〈…〉 ſeem a drudgery or a wearyſome employment.

There is a Pleaſure even in Holy Deſires: When a Chriſtian feeleth his heart enlarged, in longing after the wellfare of the Church and the good of others. Though the abſence of the thing deſired be a •… e, yet the exerciſe of holy deſire (which is an act of Love) is pleaſant to us. If the Luſtfu have a pleaſure in their vile Deſires, and the Ambitious and the Covetous have a pleaſure in their vain and deluſory deſires, the wiſe well-guided deſires of a true believer muſt needs be pleaſant.

4. Eſpecially when Deſire is accompanied with Hope. All the Pleaſures of this world, are far ſhort of affording that Reſt and quiet to the ſoul, as the Hope of Glory doth to the believer. O happy ſoul that is acquainted by experience, with the lively Hopes of the everlaſting Happineſs! It is not the Hope of corruptible Riches, nor of a fading inheritance, but of the Crown that ſadeth not, and of the precious, certain, durable treaſure! It is not a Hope in the promiſe of a deceitful man, but in the word of the everliving God! The ſoul that hath this Anchor, needs not be toſſed with thoſe fears and cares and anxieties of mind, that worldly men are ſubject to. This Hope will never make them aſhamed. If a man were in a conſumption, or ſentenced to Death, would not the Hopes of Life, upon certain Grounds, be pleaſanter to him, then ſport, or mirth, or luſtful objects, or any ſuch preſent ſenſitive delights? Much more if with the hopes of Life, he had the hopes of all the felicities of Life, and of the perpetuity of all theſe? O may I but be enabled by faith to lift up the eye of my ſoul to God, and view the everlaſting manſions and by hope to take poſſeſſion of them, and ſay, All this is mine in Title, even upon the Promiſe of the faithful God! what greater Pleaſure can my ſoul poſſeſs, till it enter on the full Poſſeſſion of thoſe eternal Pleaſures! O poor deluded worldly men! What is the Pleaſure of your wealth to this? O brutiſh ſinners! what is the Pleaſure of your mirth and jollity, your meat and drink, your pride and bravery, your luſt and filthineſs in compariſon of this! O poor Ambitious dreaming men, that make ſuch a ſtir for the Honour and Greatneſs of this world! What is the Pleaſure of your Idol-honour, and ſhort vainglory in compariſon of this! while you have it, you have no Hope of Keeping it: you are troubled with the thought of leaving it: Had we no higher Hopes then yours, how miſerable ſhould we be?

5. The Truſt and repoſe of the ſoul on God, which is another part of the life of grace, is exceeding Pleaſant and quieting to the ſoul. To find that we ſtand upon a Rock, and that under us are the everlaſting arms, and that we have ſo full ſecurity for our ſalvation, as the promiſe and Oath of the immutable God, what a ſtay, what a Pleaſure is this to the Believer? The troubles of the godly are moſt from the remnants of their unbelief: The more they believe, the more they are comforted and eſtabliſhed: The life of faith is a Pleaſant life. Faith could not conquer ſo many enemies, and carry us through ſo much ſuffering and diſtreſs, as you find in that cloud of teſtimonies, Heb. 11. if it were not a very comfortable work. Even we that ſee not the ſalvation ready to be revealed, may yet greatly rejoyce, for all the manifold temptations, that for a ſeaſon make us ſubject to ſome heavyneſs, 1 Pet. 1. 5, 6. And we that ſee not Jeſus Chriſt, yet Believing can love him and rejoyce with joy unſpeakable and full of glory, v. 8. The God of Hope doth ſometimes fill his ſervants with all Joy and peace in believing, and makes them even abound in Hope through the Power of the Holy Ghoſt, Rom. 15. 13.

6. Yea Joy is it ſelf a part of the Holy qualification of the Saints, and of the renewed ſtate that grace hath brought them into. For the Kingdom of God conſiſteth as in Righteouſneſs, ſo in Peace and Joy in the Holy Ghoſt, Rom. 14. 17. Believers receive not the ſpirit of bondage again to fear, that is, they are not under the bondage of the Law, nor have the ſpirit or ſtate of mind which is ſuited to thoſe Legal impoſitions and terrible comminations: but they have received the ſpirit of Adoption by which they cry Abba father, that is, As they are brought under a more gracious diſpenſation, and a better Covenant and promiſes, and God is revealed to them in the Goſpel as a Reconciled Father through his ſon, ſo doth he treat them more gently as reconciled children, and the ſpirit which anſwereth this gracious Covenant, and is given us thereupon, doth qualifie us with a child-like diſpoſition, and cauſe us with boldneſs, Love and confidence, to call God Father, and fly to him for ſuccour and ſupply, in all ou dangers and neceſſities. And how Pleaſant it muſt be to a believing ſoul, to have this ſpirit of Adoption, this childlike Love and confidence, and freedom with the Lord, methinks you might conjecture, though its ſenſibly known by them only that enjoy it, Gal. 5. 22. The fruit of the ſpirit is Love, Joy, Peace &c.] when the word is firſt received by Believers, though it may be in much affliction, through the perſecutions and croſs that attend the Goſpel, yet is it ordinarily in the Joy of the Holy Ghoſt, 1 Theſ. 1. 6. The Holy Ghoſt is the Comforter of true Believers: And if he have taken it upon him as his work, he will ſurely do it, in the degree and ſeaſon fitteſt for them. And if Joy it ſelf be part of the ſtate of Grace and Holineſs, you may ſee that it is the moſt delightful Pleaſant courſe.

7. Yea that we may have a Pleaſant and comfortable life, the Lord hath forbidden our diſtracting cares and fears and doubts, and our inordinate ſorrows; and commanded us to caſt our care on him, and promiſed to care for us, 1 Pet. 5. 7. and he hath bid us be careful for nothing, but in all things make our wants known to him, Phil. 4. 6. And can there be a courſe of life more Pleaſant then that which doſt conſiſt in faith, and Love, and hope, and Joy, thats built on God, and animated by him, and that excludeth inordinate cares and ſorrows, as health doth ſickneſs? where it is unlawful to be miſerable and to grieve our ſelves, and no ſorrow is allowed us, but that which tendeth to our joy; where it is made our work to Rejoyce in the Lord, yea always to Rejoyce, Phil. 4. 4. A ſervant or tradeſman will judge of the pleaſure of his life by his work. If his work be a drudgery, his life is tedious and filled with grief: If his work be Pleaſant, his life is Pleaſant. Judge then by this of a Holy life. Is it care, and fear, and anguiſh of mind that God commandeth you? no: it is theſe that he forbiddeth. [Care not: Fear not] are his injunctions, Iſa. 35. 4. & 41. 10. Do you fear Reproach? Why, you do it contrary to the will of God, who biddeth you, [Fear not the reproach of men, Iſa. 51. 7.] Do you fear the power and rage of enemies? Why it is contrary to your Religion ſo to do: God biddeth you, Fear them not, Iſa. 43. 5, 13, 14. & 44. 2, 8. Do you fear perſecution or death from the hands of cruel violence? why it is contrary to the will of God that you do ſo, Matth. 10. 26, 28, 31. Fear not them which kill the body, &c.] O bleſſed life! where all that is againſt us is forbidden: and all that is truly Joyous and delightful, and neceſſary to make us happy, is commanded us, and made our duty: which is contrary to miſery, as life to death, and as light to darkneſs. Come hither poor deluded ſinners that fly from care, and fear and ſorrow: If you will but give up your ſelves to Chriſt, you ſhall be exempted from all theſe, except ſuch as is neceſſary to your joy. You may do any thing, if you will be the ſervants of the Lord, except that which tendeth to your own and other mens calamity. Come hither all you that call for pleaſure, and love no life but a life of mirth. Let God be your maſter, and Holineſs your work, and Pleaſure then ſhall be your buſineſs: and holy Mirth ſhall be your employment; While you ſerve the fleſh, your pleaſure is ſmall, and your trouble great: vexation is your work, and unſpeakable vexation is your wages. But if you will be the hearty ſervants of the Lord, Rejoycing ſhall be your work and wages: If you underſtand not this, peruſe your leſſon, Pſal. 33. 1. Rejoyce in the Lord O ye Righteous, for Praiſe is comely for the upright.] Pſal. 97. 11, 12. Light is ſown for the righteous, and gladneſs for the upright in heart: Rejoyce in the Lord ye Righteous: and give thanks at the remembrance of his holineſs.] Phil. 3. 1. Pſal. 5. 11. [Let all thoſe that truſt in thee rejoyce: let them ever ſhout for joy, becauſe thou defendeſt them: let them alſo that Love thy name, be joyful in thee.] Pſal. 32. 11. Be glad in the Lord, and rejoyce ye righteous, and ſhout for joy all ye that are upright in heart.] Pſal. 132. 9. 16. [Let thy Prieſts be cloathed with Righteouſneſs, and let thy Saints ſhout for joy: 16. I will alſo cloath her Prieſts with ſalvation, and his Saints ſhall ſhout aloud for joy] ſuch precepts and promiſes abound in Scripture, which tell you if you will be Saints indeed, that Joy and gladneſs muſt be your life and work. I know objections will be ſtirring in your minds: But forbear them but a while, and I ſhall fully anſwer them anon.

2. I have told you wherein the Inward part of Holineſs is Delightful; I ſhall briefly ſhew you that the Outward part alſo is very Pleaſant, and fit to feed theſe inward joys. And 1. let us view the Duties that are more directly to be performed unto God: and 2. The works of charity and righteouſneſs unto men.

1. How ſweet is it to be exerciſed in the word of God? In hearing or reading it with ſerious meditation? For the man that hath been revived by it, renewed, ſanctified, ſaved by it, to hear that powerful heavenly truth, by which his ſoul was thus made new! For the ſoul that is in Love with God, to hear or ſee his bleſſed name, on every leaf! to read his will, and find the expreſſions of his Love, his great, eternal, wonderous love, how ſweet this is, experience tells the Saints that feel it: If you that feel no ſweetneſs in it, believe not them that ſay they feel it, at lea •• believe the word of God, and the profeſſions of his ancient Saints, Pſal. 119. 97. [O how I love thy Law! it is my meditation all the day] v. 103. How ſweet are thy words unto my taſt? yea ſweeter then the honey, and the hony-comb] v. 14. 16. I have rejoyced in the way of thy teſtimonies as in all riches. I will delight my ſelf in thy ſtatutes: I will not forget thy word] 24. [Thy teſtimonies are my delight and my counſellors] 47. [I will delight my ſelf in thy Commandments which I have loved, and I will meditate in thy ſtatutes.] 72. [The Law of thy mouth is better to me then thouſands of Gold and Silver.] 92. [Unleſs thy Law had been my delight, I had periſhed in my affliction] 93. I will never forget thy precepts for with them thou haſt quickned me.] 111. [Thy teſtimonies have I taken as an heritage for ever: for they are the rejoycing of my heart] 117. I love thy commandments above Gold, yea above fine Gold:] 162. I rejoyce at thy word as one that findeth great ſpoile] 165. Great peace have they that love thy Law, and nothing ſhall offend them.]

I ſhould but weary you to recite one quarter of the expreſſions of holy men in Scripture concerning the ſweetneſs and Pleaſures which they found, in the Law of God. In a word, it is the work and marke of the Bleſſed man, that His delight is in the Law of the Lord, and in his Law doth he meditate day and night, Pſal. 1. 1, 2. Do you think that an unpleaſant tedious life that doth conſiſt in ſuch employment?

2. Another Holy Duty is Prayer, both ſecret, and with others, in familie, and publike Aſſemblies. And do you think it is a grievous tedious work, for a needy ſoul to beg of God, that is ſo ready to relieve him? For a guilty ſoul to pray to God that is ſo ready to forgive him? for a ſinful ſoul to return to God, (and confeſs his ſins, and beg for mercy,) that is ſo ready to meet him and entertain him! for a Loving ſoul to converſe with God, when there is a mutual complacency between them? Is it grievous for a child to ſpeak to his Father?? or are you weary of the preſence of your deareſt friend? What is there in holy prayer that ſhould grieve or weary us? ſure it is not his company that we ſpeak to: For it is his preſence that makes Heaven And ſure it is not the employment. For it is but Asking, and asking for the beſt and choiceſt thing, and asking in our neceſsities for that which we muſt have or we are undone for ever. And is it unpleaſant to pray to a bounteous God, in our neceſsity, and that for the beſt and pleaſanteſt things? Perhaps there may be ſome of you that think it is but labour loſt, and that you could better ſpend thoſe hours, and that God regardeth not our prayers, and that indeed we ſpeed never the better for them, and therefore you have no pleaſure in them.] And no wonder! If you are Atheiſts and believe not that there is a God, you cannot love him, or rejoyce in him. If you believe not his Promiſes, how ſhould they give you any comfort! If you believe not that he regardeth Prayers, no wonder if you have no heart to pray: They that ſay It is in vain to ſerve the Lord, and it is no profit to us to keep his ordinances, Mal. 3. 14. Will alſo ſay, what a wearineſs is it! Mal. 1. 13. and will give him but a lame and lifeleſs ſervice. If you did believe your friend to be your enemy, you would have ſmall pleaſure in him: Miſ-conceits may eaſily make you loath the things that are moſt delightful. The thoughts of Heaven it ſelf yield little Pleaſure to them that believe not that there is a Heaven, or what it is. The Light is not pleaſant to the blind: nor any object of our taſt or ſmel to thoſe that have loſt theſe ſenſes. Is muſick unpleaſant, becauſe it delighteth not the deaf? For ſhame do not charge the ſweet and bleſſed ways of God with that which is the fruit of your own corruption. If your lungs be rotten, you may be out of breath with ſpeaking the moſt delightful words, or walking in the moſt pleaſant fields or gardens; But the cauſe of the wearineſs is within you. If you have the hearts of Infidels, or graceleſs ſtupid worldly ſinners, you are ſo unfit to approach the moſt Holy God in holy prayer, that I marvail not if you go to it as a Bear to the ſtake, as an Ox to the yoke, or as an offender to the ſtocks; For the God that you pray to, is a bater of all the workers of iniquity, and a conſuming fire; and therefore no wonder if his terrours ſhould meet you and leave you but little delight in prayer (Though its wonder that they do not follow you, and meet you in all your ways, and leave you leſs delight in the omiſſion of it) But if you had the hearts of believing holy men, and had taſted in prayer what they have taſted, and had their experience of the ſucceſs, you would then be eaſily perſwaded that prayer is neither a Vain nor an unpleaſnt work. Surely it is not unpleaſant to a burdened ſoul to diſ-burden it ſelf before the Lord: nor to a ſinner that hath felt the weight, the ſmart, the ſting of ſin, to cry for mercy, and healing to him that is able and willing to ſhew mercy; nor i it unpleaſant for him that knows the worth of grace and glory, to lie upon his knees in begging them of the Lord. All thoſe that have felt how good it is to draw near to God, had rather have leave to pray in hope, then to pleaſe their ſenſes with any delights that earth affordeth. There is force in Prayer (through the grace that hath appointed and doth accompany it) to procure comfort to the diſtreſſed mind, and ſafety to them that are in danger, relief to them that are in want, and ſtrength to them that are in weakneſs. Prayer is good for all things that are good; and good againſt all things that are evil. It is good againſt temptations, dangers, enemies and ſin: It is good againſt ſorrows, fears, and cares: yea againſt povery, ſhame and ſickneſs. For the God that Prayer goes to, and makes uſe of, is ſufficient againſt all, and our only help. Turn away now from God if you dare, and caſt off earneſt conſtant Prayer, as if it were a tedious unpleaſant thing! but be ſure the time is coming when thou, even thou that thus deſpiſeſt it, wilt betake thy ſelf to Prayer, and cry Lord, Lord, when it is too late, or when anguiſh and terrour ſeiſe upon thee. Sickneſs, and death, and the terrours of the Lord will teach thee to pray, as uſeleſs and tedious as now you think it: Yea and teach you to do it earneſtly, that now put off all with a few frozen heartleſs words. But O it is ſeaſonable believing prayer that is comfortable: It is the prayer of Faith, and Love, and Hope that is pleaſant: but the prayer of too late repentance in Hell, and the prayer of deſpair and horrour, that cannot procure a drop of water, afford no pleaſure, as they procure no relief.

3. Another duty that Holineſs conſiſteth in, is Thanksgiving and Praiſe to the God of our ſalvation. He that knows not that this work is Pleaſant, is unacquainted with it. If there be any thing Pleaſant in this world, it is the praiſes of God, that flow from a believing, loving ſoul, that is full of the ſenſe of the mercies, and goodneſs, and excellencies of the Lord; Eſpecially, the •• animous conjunction of ſuch ſouls, in the high praiſes of God in the holy Aſſemblies. Is it not pleaſant, even to Name the Lord! to mention his Attributes! to remember his great and wonderous works! to magnifie him that rideth on the Heavens, that dwelleth in the light that cannot be approached, that is cloathed with Majeſty and Glory, that infinitely ſurpaſſeth the Sun in its rightneſs; that hath his Throne in the Heavens, and the Heaven of Heavens cannot contain him; and yet he delighteth in the humble ſoul, and hath reſpect to the contrite, yea dwells with them that tremble at his Word. Is any thing ſo pleaſant as the Praiſes of the Lord! How ſweet is it to ſee and praiſe him as the Creator, in the various wonderful creatures which he hath made! How pleaſant to obſerve his works of providence, to them that read them by the light of the Sanctuary, and in Faith and Patience learn the interpretation, from him that only can interpret them. But O how unſpeakably Pleaſant is it to ſee the Father in the Son; and the God-head in the man-hood of our Lord, and the Riches of Grace in the glaſs of the holy Goſpel, and the manifold wiſdom of God in the Church, where the Angels themſelves diſdain not to behold it! Epheſ. 3. 10, 11. The praiſing of God for the incarnation of his Son, was a work that a chore of Angels were employed in as the inſtructors of the Church, Luke 2. 13, 14. There is not a promiſe in the book of God, nor one paſſage of the Life and Miracles of Chriſt, and the reſt of the Hiſtory of the Goſpel, nor one of the holy works of the ſpirit upon the ſoul, nor one of thoſe thouſand mercies to the Church, or to our ſelves, or friends, that infinite Goodneſs doth beſtow, but contain ſuch matter of Praiſe to God, as might fill believing hearts with Pleaſure, and find them moſt delightful work: Much more when all theſe are at once before us, what a feaſt is there for a gracious Soul!

O you befooled fleſhly minds, that find no pleaſure in the things of God, but had rather be drinking, or gaming, or ſcraping in the world, awaken your ſouls and ſee what you are doing! With what eyes do you ſee, with what hearts do you think of the Works, and Word, and Wayes of God, and of the Holy employments that you are ſo much againſt! For my own part, I freely and truly here profeſs to you, that I would not exchange the Pleaſure that my ſoul enjoyeth in this one piece of the holy Work of God, for all your mirth, and ſport, and gain, and whatever the world and ſin affords you: I would not change the delights which I enjoy, in one of theſe holy dayes and duties, in the mentioning of the eternal God, and celebrating his praiſe, and magnifying his Name, and thinking, and ſpeaking of the riches of his Love, and the glory of his Kingdom, no not for all the pleaſure of your lives. O that your ſouls were cured of thoſe dangerous diſeaſes, that make you loath the ſweeteſt things! You would then know what it is that you have ſet light by, and would marvail at your ſelves, that you could taſte no ſweetneſs in the ſweeteſt things! Can you think that your work or your play, your profits or your ſports, are comparable for pleaſure to the Praiſes of the Lord! If Grace had made you competent Judges, I am ſure you would ſay, There is no compariſon. Hear but the teſtimony of a holy ſoul, yea of the Spirit of God by him. [Psal. 147. 1. Praiſe ye the Lord, for it is good to ſing Praiſes to our God: for it is pleaſant, and praiſe is comely. Pſalm 149. 1, 2. Praiſe ye the Lord: ſing unto the Lord a new ſong: and his Praiſe in the Congregation of Saints. Let Iſrael rejoyce in him that made him, let the children of Zion be joyful in their King. For the Lord taketh pleaſure in his people: he will beautifie the meek with ſalvation. Let the Saints be joyful in Glory: let them ſing aloud upon their beds. Let the high Praiſes of God be in their mouth, &c.] Pſal. 95. 1, 2, 3. O come let us ſing unto the Lord, let us make a joyful noiſe to the rock of our ſalvation: Let us come before his preſence with thanksgiving, and make a joyful noiſe to him with Pſalms. For the Lord is a great God, and a great King above all Gods.] Pſalm 96. 1, 2, 3, 4. O ſing unto the Lord a new ſong: Sing unto the Lord all the earth. Sing unto the Lord: bleſs his Name: ſhew forth his ſalvation from day to day. Declare his glory among the Heathen; his wonders among all people: For the Lord is great, and greatly to be praiſed—Honour and Majeſty are before him, ſtrength and beauty are in his Sanctuary.] Did not this holy Prophet find it a Pleaſant work to Praiſe the Lord? Yea all that Love the Name of God ſhould be Joyful in him, Pſalm 5. 11. Every one of his upright ones may ſay with the Prophet, Iſa. 61. 10. I will greatly rejoyce in the Lord: My ſoul ſhall be joyful in my God: For he hath cloathed me with the garments of ſalvation, he hath covered me with the robes of righteouſneſs, as a Bridegroom decketh himſelf with ornaments, and as a Bride adorneth her ſelf with her Jewels. For as the earth ſprings forth her bud, and as the Garden cauſeth the things ſown in it to ſpring forth: ſo the Lord will cauſe Righteouſneſs and Praiſe to spring forth before all the Nations.] It is a promiſe of Joy that is made in Iſa. 56. 6, 7, 8. To the ſons of the ſtranger that joyn themſelves to the Lord, to ſerve him, and to love the Name of the Lord, to be his ſervants, every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant: Even them will I bring to my holy mountain, and make them joyful in my Houſe of Prayer.] What a joyful thing is it to a gracious ſoul, when he may ſee the reconciled face of God, and feel his Fatherly reviving Love, and among his Saints may ſpeak his Praiſe, and proclaim his great and bleſſed name, even in his Temple, where every man ſpeaketh of his Glory! Pſalm 29. 9. If the Proud are delighted in their own praiſe, how much more will the humble holy ſoul, be delighted in the Praiſe of God! When the Love of God is ſhed abroad in the heart, and Faith doth ſet us as before his Throne, or at leaſt doth ſomewhat withdraw the veil, and ſhew us him that lives for ever, and when the force of Love doth open our lips, that our mouthes may ſhew forth his praiſe, it is pleaſant both to God and us. The Lord himſelf doth put on joy, as delighting in his peoples praiſe; and when they joyn obedience with holy worſhip, they are pleaſant in his eyes, Jer. 9. 24. Iſa. 62. 4. & 42. 1. Zeph. 3. 17. He meeteth him that Rejoyceth and worketh righteouſneſs, and that remembers him in his wayes, Iſa. 64. 5. Would you taſte of the ſweeteſt life on earth? Learn then to Delight your ſelves in God. Do you want recreation? Be acquainted with his Praiſe. Is there not a better cure for Melancholy here among the ſervants of the Lord, then in an Ale-houſe, or in the company of tranſgreſſors? Their carnal pleaſures are unwholſom for you, like luſcious fruits that will make you ſick: But the delights of Faith are ſafe and healthful. Fleſhly pleaſure is windy and deceitful, and weakeneth and befools the ſoul: But the Joy of the Lord is our ſtrength, Neb. 8. 10. A little may be too much of fleſhly pleaſures; and it is of very hard digeſtion, and leaves that behind that ſpoils the ſport: But the further you go in the Delights of Faith, the better they are, and the ſweeter you will find them. You may quickly catch a dangerous ſurfet of your fleſhly pleaſures; but of ſpiritual Delights, the more, the better: For they are curing, reviving, and much confirm and exalt the ſoul. Our ſpiritual pleaſures are ſo heavenly, and have ſo much of God and Glory in them, that they muſt needs prepare the ſoul for heaven, and be excellent helps to our ſalvation.

O therefore if you would live a Pleaſant life, draw near to God, and by Faith behold him, and by Love adhere to him, and take a view of his infinite Goodneſs and all his perfections; and behold him in his wonderous works, and then break forth into his chearful praiſes, and you ſhall taſte ſuch pleaſures as the earth affordeth not. Lanch forth into the boundleſs Ocean of Eternity, and let your hearts and tongues expatiate in the Praiſe of the Heavenly Majeſty, and uſe this work and ply it cloſe, and be not too ſeldom, or cuſtomary, or careleſs in it, and you ſhall find the difference between the Pleaſures of Faith and of the fleſh, of a Holy and of a ſenſual life, Pſalm 135. 2, 3. Ye that ſtand in the Houſe of the Lord, in the Courts of the Houſe of our God: Praiſe the Lord, for the Lord is Good: ſing praiſes to his Name, for it is pleaſant.] Pſal. 71. 8. Let my mouth be filled with thy Praiſe, and with thy honour all the day.] Pſal. 96. 2. 6. Sing unto the Lord; bleſs his name; ſhew forth his ſalvation from day to day. Honour and Majeſty are before him: ſtrength and beauty are in his Sanctuary.]

O that the Lord will but ſhine upon my ſoul with the Light of his countenance, and open my heart to the entertainment of his Love, and hold a gracious Communion with my ſoul, by his holy Spirit, and keep open theſe doors to me, and continue this liberty of his Houſe and Ordinances which we enjoy this day, that I may joyn with a faithful humble people, in holy Communion, and in his Praiſe and Worſhip, and that with a heart that is ſuitable to theſe works! I ſhall then ſay with David, Pſal. 16. 6. The lines •• faln to me in pleaſant places; I have a goodly heritage. I will •• for no greater pleaſures, or honours, or advancement in this world! Let who will ſurfet on the pleaſures of the fleſh! Here doth my ſoul delight to dwell! Pſalm 27. 4, 5, 6. One thing have I deſired of the Lord, that will I ſeek after; that I may dwell in the Houſe of the Lord all the daies of my life, to behold the beauty of the Lord, and to enquire in his holy Temple: For in the time of trouble he will hide me in his pavilion & in the ſecret of his Tabernacle ſhall he hide me: he ſhall ſet me up upon a Rock: And then ſhall my head be lifted up above mine enemies round about me: therefore will I offer in his Tabernatle ſacrifices of Joy, I will ſing, yea I will ſing Praiſes to the Lord.] Till I come to the promiſed Ever •… Pleaſures, I ſhall ask of God no greater Pleaſures. Theſe would be as much as my ſoul in the priſon of fleſh can bear. Till 〈…〉 to the Land of Promiſe, may I but have theſe cluſters of 〈…〉 in my preſent Wilderneſs, I ſhall not repine My heart 〈…〉 ſhall be glad, and my glory ſhall rejoyce, and at death, my fleſh 〈…〉 in hope. For as the Lord now ſheweth me the path of 〈…〉 so in his preſence is 〈…〉 of Joy; and at his right hand are 〈…〉 for 〈…〉 P •…

4. Another Pleaſant Holy Duty, is, Our holy Communion with Chriſt and his Church in the Lords Supper.

This is a holy Feaſt that is purpoſely provided by the King of Saints, for the entertainment of his family; for the refreſhing of the weary, and the making glad the mournful ſoul. The night before his bitter Death, he inſtituted this Sacramental Feaſt! He cauſed his Diſciples to ſit down with him, and when they had partaked of the Paſsover, the Sacrament of Promiſe, and had their taſte of the old wine, he giveth them the New, even the Sacrament of the better Covenant, and of the fuller Goſpel-Grace: He teacheth them that his Death is Life to them: and that which is his bittereſt ſuffering, is their Feaſt: and his Sorrows are their Joyes; as our ſinful pleaſures were his ſorrows. The ſlain Lamb of God our Paſsover that was ſacrificed for us, that taketh away the ſins of the world, was the pleaſant food; which Sacramentally he himſelf then delivered to them, and ſubſtantially the next day offered for them. The bread of God is he which cometh down from heaven, and giveth life unto the world, John 6. 33. He is the Living Bread which came down from Heaven: If any man eat of this Bread, he ſhall live for ever: and the bread that he giveth is his fleſh, which he hath given for the life of the world. ver. 50, 51. Except we eat the fleſh of the Son of man, and drink his blood, we have no life in us: Whoſo eateth his fleſh and drinketh his blood, hath Eternal life, and he will raiſe him up at the laſt day: For his fleſh is meat indeed, and his blood is drink indeed: He that eateth his fleſh, and drinketh his blood, dwelleth in Chriſt, and Chriſt in him: As the Living Father hath ſent the Son, and he liveth by the Father, ſo he that eateth him, ſhall live by him. This is that bread that came down from Heaven: not as the Fathers did eat Ma ••• and are dead: he that eateth this bread ſhall live for ever.]

I know that to an unbelieving carnal wretch, the Sacrament is but a common thing. For Chriſt himſelf and his Goſpel is o better in his eyes. He diſcerneth not the Lords body: He only quieteth and deludeth his conſcience with the outward form. He hath not faith to feed on Chriſt: But to a lively faith, what ſweet neſs doth ſuch a Feaſt afford?

We have here Communion with the bleſſed Trinity, in th •… three parts of this Euchariſtical Sacrament! As the Father 〈…〉 both our Creator and the offended Majeſty, and yet he hath 〈…〉 his Son to be our Redeemer; ſo in the firſt part, which 〈…〉 the CONSECRATION, we preſent to our Creator the creatures of Bread and Wine, acknowledging that from him we receive them and all, and we deſire that upon our Dedication, by his Acceptance, they may be made Sacramentally and Repreſentatively the Body and Blood of Jeſus Chriſt.

In the ſecond part of the Euchariſt, which is the COMMEMORATION of the ſacrifice offered on the Croſs, we break the bread and pour forth the wine, to Repreſent the breaking of Chriſts Body, and ſhedding of his Blood for the ſin of man; and we beſeech the Father to be Reconciled to us on his Sons account, and to accept us in his Beloved, and to accept all our ſacrifices through him. So that as Chriſt now in Heaven, is Repreſenting his ſacrifice to the Father, which he once offered on the Croſs for ſin, ſo muſt the Miniſter of Chriſt Repreſent and plead to the Father the ſame ſacrifice by way of Commemoration, and ſuch Interceſſion as belongeth to his Office.

The third part of the Euchariſt is the OFFER and PARTICIPATION: in which the Miniſter Repreſenting Chriſt, doth by Commiſſion deliver his Bedy and Blood to the penitent, hungry, believing ſoul! and with Chriſt is delivered a ſealed ••• don of all ſin, and a ſealed gift of life Eternal. All which are received by the true Believer.

An unbeliever knoweth not what tranſactions there are between the Lord and a holy ſoul in this Ordinance, where the appearances are ſo ſmall. A bit of bread and a ſup of wine are indeed ſmall matters: But ſo is not this Communion with God the Father, Son, and Holy Ghoſt. What a comfort is it that the offended Majeſty will accept a ſacrifice at our hands, and enter a treaty of Peace with the offendours? Yea that he will provide the ſacrifice himſelf, and the preciouſeſt in the whole world: that he will ſignifie this his acceptance of the ſacrifice, and how he is pleaſed in his well-beloved Son! and that he accepteth his Sons Interceſſion in the Heavens, and his Miniſters interceſſion, and his Churches prayers on earth through Chriſt! Seeing Chriſt 〈…〉 be glorified with his Father, and not continue viſible among 〈…〉 what could we deſire more from him, then the three fold Re ••• ſentative which he hath left behind him, to ſupply the room •• his Bodily preſence! Even the Repreſentation of himſelf by 〈…〉 , by his Miniſters, and by the Holy Ghoſt, which is 〈…〉 ſubſtitute within for the efficacy of all. O what unſpeakable myſteries and treaſures of mercy are here-preſented to us in a Sacrament! Here we have Communion with a Reconciled God, and are brought into his preſence by the great Reconciler. Here we have Communion with our bleſſed Redeemer, as Crucified, and Glorified, and offered to us, as our quickning, preſerving, ſtrengthening Head: Here we have Communion with the Holy Ghoſt, applying to our ſouls the benefits of Redemption, drawing us to the Son, and communicating light, and life, and ſtrength from him unto us: increaſing and actuating his graces in us. Here we have Communion with the Body of Chriſt, his ſanctified people, the heris of life: When the Miniſter of Chriſt by his Commiſſion Repreſenteth a Crucified Chriſt to our eyes, by the Bread and Wine appointed to this uſe, we ſee Chriſt Crucified as it were before us; and our Faith layeth hold on him, and we perceive the Truth of the Remedy; and build our ſouls upon this Rock. When the ſame Miniſter by Chriſts Commiſſion, doth offer us his Body, and Blood, and Benefits, it is as firm and valid to us, as if the mouth of Chriſt himſelf had offered them: And when our ſouls Receive him, by that Faith which the Holy Ghoſt exciteth in us, the participation is as true as that of our bodies receiving the Bread and Wine which repreſent him. O do but ask a drooping ſoul, that mourns under the fears of Gods diſpleaſure, how he would value a voice from Heaven, to tell him that all his ſins are pardoned, and that he is dear to God, and judge by his anſwer, what is contained and offered in a Sacrament! Ask him how he would take it, if Chriſt ſhould ſpeak thoſe words himſelf to him, which he hath given his Miniſter Commiſſion in his name to ſpeak! [Take, eat, this is my Body, which is broken for you] It is the ſame Chriſt, the ſame pardon, and ſalvation, that is offered us by the Meſſengers of Chriſt, and which he perſonally offered himſelf to his Diſciples. When you muſt all appear at the Barr of God, O what would you not give for a ſealed pardon, which in a Sacrament is given freely now, to the believing ſoul! Judge now by this, whether it be a Joyous Ordinance! When the pooreſt Chriſtian this day receiveth, that which the greateſt Prince that is ungodly, would then give all the world for it he had it. For want of that pardon, Chriſtian, which thou muſt now receive, many thouſands will tremble at the bar of God, and be overwhelmed with his wrath for ever! Ask a ſoul that groaneth under the languiſhings of his grace, and the burden of any ſtrong corruption, how he would value the mortifying and quickning grace of the Holy Ghoſt, that would break his bonds, and give him light and life and ſtrength; and by his anſwer judge of the value of a Sacrament. We have here the greateſt mercies in the world, brought down to us in ſenſible Repreſentations, that they might be very neer us, and the means might be ſuited to the frailty and infirmity of our preſent ſtate.

If the ſealed meſſage of Gods Reconciliation with us, and a ſealed pardon of all our ſins, and a ſealed grant of Everlaſting life, be not more pleaſant and deſirable to your thoughts, then all that earth and fleſh can yield you, it is becauſe your are alive to ſin, and dead to God, and want that ſpiritual ſence and appetite, by which you might be competent judges. If God, if Chriſt, if grace, if the foretaſts of glory can afford no pleaſure to the ſoul, then Heaven it ſelf would not be pleaſant. But if theſe are ſweet, the Sacrament is ſweet that doth convey them.

Well, poor ſtubborn carnal ſinners! you have been invited to this feaſt as well as others! we are ſent to call you, and even compel you to come in (though upon the terms and in the way of Chriſt!) but you have no great liſt; but ſomewhat elſe doth pleaſe you better! And will it prove better indeed to you at the end? Well, take your own choice! If an Alehouſe be better then the Table of the Lord; if your merry companions do pleaſe you better then the Communion of the Saints, or if you cannot ſubmit to the order and diſcipline of the family of Chriſt, that you may partake of his proviſion, you may follow your own corrupt deſires, and ſee whither they will lead you! But here it is that I ſhall chooſe my pleaſures till I reach the everlaſting pleaſures. And though in this low communion of imperfect Saints, we ſee but in a glaſs, and have but ſome ſmall imperfect Saſts of the glorious things which Hope expecteth; yet this is more then all that earth and fleſh can yield: and it is moſt perfect Pleaſure that by theſe is revealed, ſealed, and Repreſented. Sacraments can aſſure us of perfect joys, though they give us but little joy in hand.

Obj. But if Sacraments be ſo pleaſant, why then (ſaith a diſconſolate ſoul,) have I found no more pleaſure or comfort in them? Anſw. Even in the ſoul thats made alive by Grace, diſeaſes may much corrupt the appetite, and make the ſweeteſt thing ſeem bitter. Are not Sacraments ſweet to you? and do you not delight in the communion of God and of his Saints? I will not ſay much to you, leſt it ſeem degreſtive, but briefly ask you theſe few Queſtions.

1. Are the thoughts of God, of Chriſt, of Heaven ſweet to you? If they be, me thinks the Ordinances ſhould be ſweet! If they be not, its no wonder that you ſét light by Sacraments, if you can ſet light by Chriſt and heaven it ſelf.

Queſt. 2. Is not ſin grown ſweet to you? If it be, the ordinances will not be ſweet: no nor unleſs your ſins grow bitter.

Queſt. 3. Doth not the world grow ſweet to you, and your condition or expectations, and your thriving ſtate, more pleſant to you then heretofore? If ſo, no wonder if Sacraments and all ſpiritual things, do loſe their ſweetneſs.

Queſt. 4. Have you been faithful in your preparation, by free confeſſion, true humiliation, ſtrong reſolution, hungring and thriſting after Chriſt, and all this furthered by diligent ſelf-examination? An unprepared ſoul muſt blame it ſelf, if it find not the ſweetneſs of the Ordinance. The holy appetite and reliſh, that is neceſſary to your Delight, muſt be ſtirred up much in your Preparations.

Queſt. 5. Are you careful and conſcionable, humble and holy in your lives? If you neglect God in your ordinary converſations, and walk not with him on other daies, you are unlike to meet him comfortably here. And if you are ſlight and careleſs in your ordinary duties, you will find here that God took notice of it.

Queſt. 6. Do you faithfully endeavour to exerciſe Faith, Repentance, Love and all Sacramental Graces in the uſe of the ordinances? You come not to a meer receiving but to a Work Have your ſouls been adorned with the wedding garment? and do you come hither for a meeting with the Lord Jeſus Chriſt? Do you ſee him by faith, and take all that is here Repreſented to you, as if you had ſeen the things themſelves! Do you remember that your Lord is coming, and do you lift up your heads in the expectation of your Redemption, and do this in remembrance of him till he come? An idle loytering in Gods work is not the way to find the ſweetneſs of it.

Clemens Alexandrinus Strom. l. 1. init. gives it as a Reaſon why every one took his own part of the Bread of the Sacrament in thoſe times, becauſe man being a free agent muſt be the chooſer or refuſer of his own happineſs: The Papiſts on the contrary do but gape, and the Prieſt doth pop the bread into their mouths (having firſt perſwaded them that it is not bread.) Do you not expect to receive the ſpiritual benefits, juſt as the Papiſts do receive the Bread? as if you had nothing to do but gape? As if your preſence here were as much as is to be expected from you for your edification! How can you taſt the ſweetneſs that is offered, when you do not exerciſe your ſpiritual ſenſes.

Queſt. 7. Do you exerciſe faith, as well as feeling, in judging of the benefit of Sacraments? Pardon, and Juſtification, and Title to Salvation are benefits which in themſelves you cannot feel. It is by Believing the promiſe that you muſt know them. If God have promiſed a bleſſing on his Ordinance, it is ſure to the faithful ſoul as if we felt it, though perhaps we may ſeem long without it. Heaven it ſelf which is the principal end of Ordinances, will not be attained in this life: and yet the Ordinace is not in vain.

Queſt. 8. Have you the true underſtanding of the uſe of Sacraments? of the abundant Love that is here ſet forth? and the freeneſs and fulneſs of the Promiſe here ſealed? If not, no wonder if you taſte not the ſweetneſs, when you know not how to break the ſhell, that you may feed on the kernel of the Ordinances.

Queſt. 9. Have you not troubled your own ſouls, and muddyed your comforts by cauſeleſs doubts and ignorant ſcruples, about the geſtures, or manner, or perſons that you joyned with, or ſome ſuch circumſtances as theſe? If ſo, no marvel if you loſe the comfort.

Queſt. 10. Or at leaſt, have you not been negligent in the review and after improving of the Ordinances? and have you not thought that all was done when you had received? Any one of theſe miſcarriages may make this pleaſant duty bitter, or at leaſt deprive you of the moſt of the delight. But if your hearts be ſuted to the work, and you deprive not your ſelves of the offered conſolation, you ſhall find that God deals bountifully, with you, and will feaſt you even with Angels food.

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5. The publike worſhip being all thus ſweet, how ſweet are the Lords days, theſe holy ſeaſons that are wholly conſecrated to this work? How light is the Chriſtian, that hath this day caſt off his worldly cares and buſineſs and cogitations, and hath ſet himſelf apart for God, as if there were to world to mind? On the week days he doth walk with Goa: But ſo that his neceſſary worldly buſineſs doth frequently divert and diſtract his mind. But what a ſweet and happy day is this, when he may ſtrip himſelf of theſe diſtractions, as he doth of his work-day courſer cloaths, and may wholly apply himſelf to God? As the Bee goes from flower to flower, labouring at all, but with a Pleaſant labour, to gather Honey, and prepare for winter; ſo doth the Chriſtian, eſpecially on the Lords day, employ himſelf in labour and delight; and the more he laboureth, the more is his delight: From Prayer he goeth to Reading; and to the inſtructing his family, if he be a ſuperiour; or learning if he be an inferiour and have helps: From private worſhip to publike; and from publike to private again; and gathering Honey (food and ſweetneſs) to his ſoul from all.

Tell me you childiſh brutiſh wantons; Do you think in your heart, that you have as much ſolid joy and pleaſure, in a play day, or in your idle games, or in ſpending the Lords day in idleneſs or ſports, as we have in the holy works of God? Do you think our Delight is not more then yours? To our ſhame, but to the praiſe of God, we muſt ſay, that we have tryed both ways. We know what it is to play away much of the Lords day, and what it is to imploy it in waiting on the Lord. But ſince we knew the later, we wiſh we had never known the former. Thats our recreation which is your toile: and that would be our priſon, and ſtocks, and toile, which is your ſport and recreation.

6. Another Delightful portion of our work, is Holy Conference with the experienced ſervant of the Lord. There are many things conſiderable in holy conference that maketh it delightful.

1. It is the conference of deareſt friends: the ſpecial Love that all the Godly have to one another, doth exceedingly ſweeten their communion. The very preſence of thoſe that we moſt dearly love, is a pleaſure to us: Much more their ſweeteſt edifying diſcourſe.

2. Their conference proceedeth from the ſpirit of grace, and therefore is gracious, ſavouring of that ſpirit: and all the breathings and manifeſtations of that bleſſed ſpirit, are very acceptable to thoſe that have the ſpirit themſelves, and ſo can ſavour ſpiritual things.

3 Their conference is about the higheſt, the moſt neceſſary, the moſt excellent things: About the moſt Bleſſed God and his ſeveral Attributes; his will, and works, of Creation, and diſpoſing-Providence, of nature and Grace; about the wonderful myſteries of Redemption, the perſon, life and ſufferings of the Redeemer, his Offices and the performance of them, on earth, and in Heaven, in his Humiliation and his Exaltation; and of the ſweet Relations that we and all his Church do ſtand in, to Chriſt our Head, our Saviour and Redeemer; as alſo about the gracious workings of the Holy Ghoſt, in firſt begetting and increaſe of holineſs; To open to each other the powerful workings of that Grace that hath raiſed them above all the creatures, and brought them to a contempt of earthly glory, and ſet their hearts on the inviſible God, and on eternal things, that hath renewed them in the inner man, and made them hate the things they loved, and mortified their oldeſt ſtrongeſt ſins, and quickned them in the exerciſe of every grace; all this is edifying ſweet diſcourſe to gracious ſouls.

4. And the rather becauſe it is about the moſt pertinent affairs: They are things that do ſo neerly concern us, that we are glad to ſpeak with thoſe that underſtand them. It is our own caſe, which we hear our brethren open: They ſpeak our very hearts, as if they had ſeen them; becauſe it is the ſame work of the ſame ſpirit that they deſcribe. Yea when they complain of their Infirmities, it is with our complaints, and they tell us of that which we are troubled with our ſelves; and we perceive that we are not ſingular in our troubles, but that our caſe is the caſe of other ſervants of the Lord.

5. And it is the more pleaſant to converſe with the Godly, becauſe they ſpeak not by hearſay only, but by experience: They tell us of the diſcoveries that illuminating grace hath made to their own ſouls; and of the many evils they have been ſaved from; and the communion they have had with God, and the prayers which he hath heard, and the many and great deliverances he hath granted them; They relate their conflicts with temptations, and their conqueſts; their ſtrivings againſt their ancient luſts, and how they have overcome them; and the ſweet refreſhings which their ſouls have had in the exerciſe of Love, and faith, and hope! They can dive into the Ocean of mercy, and ſpeak of the abundant kindneſs of the Lord, and earneſtly awaken and invite each other to praiſe him for his Goodneſs, and to declare his wonderous works for the children of men; They can direct each other in their difficulties, and encourage each other in holy ways, and ſtrengthen one another in holy reſolutions, and comfort one another with the ſame comforts that they themſelves have been comforted with by the Lord! And may not our hearts rejoyce and burn within us, while we diſcourſe of ſuch important things as theſe, in ſuch a ſerious, experimental, edifying manner? They can diſcourſe together of their meeting before the throne of Chriſt, and of the bleſſed converſe which they ſhall have in Heaven, with the Lord himſelf, and with the holy Angels, and where they ſhall be, and what they ſhall do, to all eternity, in the preſence of God where is fulneſs of joy, and before him where are the eternal pleaſures.

O Chriſtians, did not your graces languiſh by your own neglects, and your ſouls grow out of reliſh with theſe ſpiritual and moſt excellent things, your ſpeeches of them would be more ſavoury; you would be more frequent, lively, and cheerful in your diſcourſe of holy things; and then your converſe would be more edifying and delightful to each other. We ſhew ſo little of Grace in our conference, that makes it to be but little different from other mens; And (which is the commoneſt caſe, and very doleful) we moſt of us remain ſo ignorant and imprudent, that we marr holy conference by our mixtures of unwiſe expreſſions, and diſgrace it to others by our injudicious weakneſs: This is the bane of Chriſtian diſcourſe; even the want of holy skill and wiſdom, and of underſtanding to ſpeak of the things of God, according to their tranſcendent worth and weight, as much (and more) then the want of zeal. But if we could diſcourſe of theſe holy matters aright, with wiſdom and with ſeriouſneſs, how ſweet, how fruitful would the company of holy perſons be! We ſhould be ſtill among them, as in the family of God, and ſhould hear that which our ſouls do moſt defire to hear; and we ſhould preach to one another the riches of grace in our familiar diſcourſe; and ſouls might be converted by the conference of Believers, and not all left to the publike miniſtry: Every man would be a helper to his neighbour. For the tongue of the juſt is as choice ſilver, though the heart of the wicked is little worth: the lips of the righteous feed many, but fools die for want of wiſdom, Prov. 10. 20, 21. The lips of the wiſe diſperſe knowledge, Prov. 15. 7. Righteous lips are the delight of Kings, Prov. 16. 13. and the ſweetneſs of the lips increaſeth learning, v. 21. The lips of Knowledge are a precious Jewel, Prov. 20. 15. A mans belly ſhall be ſatisfied with the fruit of his mouth, and with the increaſe of his lips ſhall he be filled, Prov. 18. 20. The mouth of the righteous ſpeaketh wiſdom, and his tongue talketh of judgement; the Law of his God is in his heart, Pſal. 37. 30, 31.

Tell me I beſeech you, you that can be ſo merry in an Alehouſe, or in any vain and idle company, why ſhould you think that it is not to us a far ſweeter thing to talk of holy edifying matters, then it is to you to talk of vanity? Is the ſubject of your diſcourſe more fit to delight a man of wiſdom! Do you talk of better things then God, or of higher things then Heaven? or of things that nearlyer concern you, then the matters of everlaſting conſequence?

When I have heard ſuch people talking and laughing, as if they had been the merryeſt people in the world, I have ſometimes hearkened to their diſcourſe, to hear what talk it was that made them ſo merry; and it hath been nothing but impertinency and folly, like a mans talking in his ſleep; enough to make a mans head ake to hear them: I ſhould be quickly tired with their delights: The blowing of the wind, or the falling of the rain, or as Solomon ſaith, the crackling of thorns in the fire, hath as much in it to pleaſe my ear, and much leſs to diſpleaſe it, then ſuch mens diſcourſe.

Go to a company of merry fellows, as you take them, and to a company of ſerious, godly, prudent people, and ſecretly write down all the words that you hear from both companies; and read them over together when you come home, and tell me which is the pleaſanter diſcourſe. What a hodg-podge of non-ſenſe, impertinency, levity, immodeſty, worldlineſs, pride, and folly ſhall you find in one; and what ſavoury, neceſſary, edifying, encouraging and comforting ſpeeches will you find you have gathered from the other!

It is far pleaſanter to be among the ſinging birds, the bleating ſheep, yea the chattering daws, then theſe idle, prating, fooliſh companions. For with the former you ſhall have ſome natural good, without any mixture of ſinful evil: But in foolſh, prating company, what ſhall you perceive, but how Nature is depraved, how ſinners are beſide themſelves, how Satan doth befool them, and how God is forgotten while he is preſent with them, and they are laughing in the Devils chains, and at the very brink of death and hell! And can a man be merry to hear ſuch mirth as this? It is a ſad ſpectacle to ſee men laugh in Bedlam: but much more to ſee them merry in the fetters of their ſin, and under the threatnings and wrath of God. Were you but men of right compoſed minds, I durſt referre it to your ſelves, whether holy company and diſcourſe be not like to be be much pleaſanter then yours.

Do you think that the diſcourſe of Learned men, about Arts and Sciences, Hiſtory and the like, is not more pleaſant then your idle talk? Much more is the holy diſcourſe of Saints about the things of their ſalvation. Whether do you think the company and diſcourſe of Chriſt, and his Prophets and Apoſtles, or of your merry companions, ſhould be the more delightful? Can you fo ſhame ſay, that the later were the beſt? Why, you know that Chriſt, and his Prophets and Apoſtles, had no ſuch idle talk as yours. It was holy things that they diſcourſed of.

Can you for ſhame ſay that you Love God above all, and yet have more pleaſure in prating over a pot of Ale, then in ſpeaking reverently of God? Or would you be believed when you ſay, that your hearts are ſet on Heaven, when you have more delight in talking of any earthly trifle? Well! I ſhall leave it to your conſciences, and to the judgement of any that will ſpeak with Reaſon, whether the holy converſe and conference of the godly, be not in it ſelf a more Delightful thing, then all the merriments, the dotages and fooleries of the ungodly. If you think not ſo, it is becauſe your reliſh and appetite is depraved, the Devil hath deluded you, and ſin bereaved you of your wits.

2. I have told you of the Pleaſantneſs of the Duties of Holineſs, which are to be performed more directly toward God? Let us now conſider of the reſt of a Chriſtian life: Which conſiſteth in our duties to be performed towards men: And theſe are all comprehended in the works of Charity and of Juſtice.

1. And certainly the works of Charity are Delightful. There is not a pleaſanter work in the world then to do good. Even proud men find a great delight in the Reputation or Name of doing good: that they may be accounted the great Benefactors of the world, that is, to be as earthly gods among their neighbours, and as the Sun is to the lower world, that all may be below them, and live by their influence. This is the top of that proſperiity that ſinful ambition doth aſpire to. And if the Name of Well-doing be ſo pleaſant to the Proud, the Conſcience of the thing it ſelf ſhould be more pleaſant to the upright. Open bounty is the hypocrites glory: But to do good in ſecret is the believers pleaſure; for their Father which ſeeth in ſecret, ſhall reward them openly: Yea the very delight of doing good, and eſpecially a great or publike good, a ſpiritual and everlaſting good, is a reward unto it ſelf. It is the ſpeech of Chriſt recited by Paul, Acts 20. 35. that it is more bleſſed to give then to receive.

There are many things concurring that make it very Pleaſant to do good. It proceeds from the power of Love: and the exerciſe of Love is pleaſant. And Love makes our Brethren to be to us as our ſelves, and conſequently their welfare is as our own, and rejoyceth us as if our ſelves received, all that they receive. And what abundant pleaſure then hath a Believer? When ſo many thouſand of his brethren, do receive ſo many thouſand benefits daily from God himſelf: and all theſe are to the Chriſtian, through the union and power of Love, as if he had received them all himſelf. But eſpecially when he himſelf is the inſtrument of conveyance. The poor have comfort in receiving of relief; but nothing in compariſon of his that gives it, if it be done for the ſake of Chriſt, in uprightneſs of heart. A poor man receiveth from the giver perhaps but an outward ſmall commodity: But the upright giver receiveth from God, the ſenſe of his acceptance, and peace of conſcience, with the promiſe of an everlaſting recompence: A mite, or a cup of cold water, given to a Prophet in the name of a Prophet, or to a Diſciple in the name of a Diſciple, ſhall certainly be rewarded, Matth. 10. 40, 41, 42.

A true Believer is Covetous to do good, as others are to receive it: and ſtudyeth for opportunities of laying out his gifts and wealth for God, as others ſtudy to gather it for themſelves. As a worldling ſtudyeth for a good bargain, that he may grow rich; a true Believer ſtudyeth for opportunities to lay out that he hath for God, and to improve his Maſters ſtock to the beſt advantage. The Covetous doth not more long to get more, then Believers do to be rid of that they have, in the way and on the terms, as may do moſt good, and be beſt accepted: And they are even afraid leſt opportunities of doing good ſhould over-ſlip them, and the ſeed-time ſhould paſs by: A Believer knows that, as his life and ſoul, ſo his worldly riches, are nowhere ſure but in the hand of God: And therefore if they can procure his ſecurity, and get him to receive it, and return it them in Heaven with the promiſed advantage, they have then ſecured it indeed: All is loſt that God hath not, in one way or other: and all is ſecured that he hath, and for which we have his promiſe. This is laying it up in heaven, Matth. 6. 21. While we keep it, we cannot ſecure it from thieves: When we have diſpoſed of it according to the Will of God, upon the warrant of his promiſe, it is then in his Cuſtody, and then it is ſafe: Neither ruſt or moath can then corrupt it, nor the ſtrongeſt thieves break through and ſteal. To be Good, and do Good, is to be likeſt unto God; and therefore muſt needs be the ſweeteſt life.

2. Works of Juſtice alſo have their pleaſure: For they demonſtrate the Juſtice of God himſelf, from whom they do proceed. That which is moſt Pleaſant to God, ſhould be moſt Pleaſant unto us. And as he hath bid us, not forget to do good and to communicate, becauſe with ſuch ſacrifice he is well pleaſed, Heb. 13. 16. ſo he hath told us that he delighteth in the exerciſe of loving-kindneſs, judgement, and righteouſneſs in the earth, Jer. 9. 24. He hath ſhewed us, what is good: and what doth he require of us, but to do juſtly, and love mercy, and walk humbly with our God? Mich. 6. 8. And therefore he commandeth Iſrael, Hoſ. 12. 6. [Turn thou to thy God: Keep Mercy and Judgement: and wait on thy God continually.] Private juſtice between man and man, and familyjuſtice between parents and children, maſters and ſervants, and Political juſtice between the Magiſtrates and the people, do all maintain the order of the world, and procure both publike and private peace. It is ſelfiſhneſs and injuſtice, tyrannie, oppreſſion, diſobedience and rebellion, that procure the miſeries of the world: But Righteouſneſs is ſafe and ſweet.

2. You have heard of the Pleaſure of Holy Actions, both Internal and External: The truth is evident alſo from the Objects of theſe Acts, and the matter from which a believer may derive his Pleaſures. And O what an Ocean of delight is here before us! Were our powers, capacities and acts but anſwerable to the Objects, we ſhould preſently have the Joyes of heaven.

1. A Believer hath the ever bleſſed God himſelf to derive his comforts from. He hath his Nature and Attributes to be his comfort: He hath his near Relations to afford him comfort; and this is more then to have all the world. It is a God of Infinite Power, and Woſdom, and Goodneſs, that we believe in, that we Love, and Worſhip, and Obey. It is alſo a Father Reconciled to us, that hath taken us in Covenant to him as his people, through Jeſus Chriſt. And where ſhall we find comfort if not in God? It is in vain to look for that from any creature, that is not to be found in him. Poor worldlings! you have nothing that is worth the having, but the crumms that fall from the childrens table. God is our Portion, and the world is yours: and yet you have leſs even in this world then we. You have the ſhadow, and we have the ſubſtance: You have the ſhell, and we the kernell: You have the ſtraw and chaff, and true believers have the corn: Your comforts are ſhaken with every ſtorm; and toſt up and down by the Juſtice of God, or the Pride of man: But God that is our Portion is unchangeable: Yeſterday, to day, and the ſame for ever: We have a Kingdom that cannot be moved, Heb. 12. 28. Perſecutors cannot take our God from us, nor can any thing ſeparate us from his Love, Rom. 8. 36. They may ſeparate us from our houſes, from our Countries, from our friends, from our riches, our liberties, our lives, from our Books, our company and Ordinances, but not from God, who is our great Delight. In poverty, in perſecution, in ſickneſs, and at death, we have ſtill our intereſt in God: A Chriſtian is never in ſo low a ſtate, but he hath a God to whom he may go for comfort, who is more to him then your ſweeteſt pleaſures. Is it not a pleaſure to have ſuch a God as can cure all diſeaſes, ſupply all wants, overcome all enemies, deliver in all dangers, and hath promiſed that he will do it ſo far as is for our good! If he want water that hath the Sea, or he want land that hath all the earth, or he want light that hath the Sun, yet doth he not need to want delight that hath the Lord to be his God, if e do but keep in the pathes of grace. And are you yet unreſolved, whether Godlineſs be the moſt Pleaſant Life? Take all your pleaſures, and make your beſt of them, may I but have the Lord to be my God, and I hope I ſhall never deſire to change with you.

2. A Holy life is therefore Pleaſant, becauſe we have a full ſufficient Saviour, from whom we may daily fetch delight. The E ernal Son of God is become the Healer of our wounds, our Peace-maker with the Father, the Conquerour of our enemies, the Ranſom for our ſins, the Captain of our ſalvation, the Head of his Church, and the Treaſure of all our Hopes and Joyes! Sin and miſery are the works of Satan, which Chriſt came into the world to deſtroy. If Hypocrites can ſteal a little Peace to their Conſciences, from a falſe conceit that they have a part in Chriſt, what comfort may it be to the true Believer, that hath a ſure and real intereſt in him! That is the ſad and miſerable life, when you are out of Chriſt, and ſtrangers to his Covenant, and cannot ſay his benefits are yours, but you are yet in your ſins, without his righteouſneſs: But when we have a ſpecial intereſt in him, the foundation of our everlaſting joy is laid, and the heart of ſin and miſery is broken: What fear or ſorrow can you name, that I may not fetch a ſufficient remedy againſt from Chriſt? What can the Prince of darkneſs ſay to our diſcomfort, which we may not anſwer by Arguments from Chriſt? By this judge of the Comfort of a Holy life. If the Godly over-look the Grounds of Joy, that are laid in Chriſt, and live in a miſtaken ſorrow, that is not for want of Reaſons and warrant to rejoyce, but for want of a right diſcerning of thoſe Reaſons. But what have you that are ungodly, to anſwer againſt all the terrours of the Law? or to anſwer againſt all the accuſations of your conſciences? or to comfort you againſt the remembrance of your approaching miſery? While you have no part in Chriſt, you have no right to comfort. One thought of Chriſt to a believing ſoul, may afford more Delight then ever you will find in a ſinful life.

3. Moreover, we have the Holy spirit of Chriſt, that is purpoſely given us to be our Comforter: And if that be not a pleaſant life that is managed by ſuch a Guide, and that be not likeſt to be a joyful ſoul, that is poſſeſt by the Spirit of joy it ſelf, there is no joy then on earth to be expected. Hath God promiſed his Spirit to comfort you that are wicked in your ſin? No, it is the malicious deceiving ſpirit that is your Comforter: that by his comforts he might keep you from ſolid, ſpiritual, everlaſting comforts: But the Repenting, Believing ſoul that is united unto Chriſt, and hath already had the ſpirit for his converſion, it is he that hath the promiſe of the ſpirit for his conſolation. And if that be not the moſt comfortable life, where the God of Heaven becomes the comforter, we cannot then know the effect by the cauſe. If Life it ſelf will quicken; if light it ſelf will illuminate; the comforting spirit will certainly comfort, in the degree and ſeaſon as God ſeeth meet, and the ſoul is fitted to receive it.

4. Moreover, we have the whole treaſurie of the Goſpel to go to for our Delight. And little doth the ſenſual unbelieving ſoul know what ſweetneſs, what ſupporting pleaſures may be from thence derived. I had rather have the holy word of God to go to for contents, then the treaſures of the rich, or the pleaſures of the ſenſual, or the flatteries and vain glory of the ambitious man: All that the world doth make ſuch a pudder about, which they ride and run for, which they ſo much glory in, will never afford them ſo much Content, as one Scripture promiſe will do to a truly faithful ſoul. I muſt profeſs before Angels and men, that I had rather have one Promiſe of the Love of God, and the life to come, which is contained in the holy Scriptures, then to have all the riches, pleaſures, and honours of this world. My God, this was my Covenant with thee, and to this I ſtand. O bleſſed be the Lord, that hath provided us ſuch a Magazine of Delight as is this heavenly ſacred Book! The Precepts appoint us a pleaſant work: The ſtricteſt prohibitions do but reſtrain us from our own calamities, and keep out of our hands the knife by which we would cut our fingers: The ſevereſt threatnings do but deterre us from running into the conſuming fire; and hedge about the devouring gulf, leſt we ſhould fooliſhly caſt our ſelves therein. And theſe are the bittereſt parts of that holy word. But when we read the promiſes of a Saviour, and the wonderful hiſtory of his Incarnation, and of his holy ſelf-denying life, his conqueſts, miracles, death, reſurrection, aſcenſion, interceſſion, and his promiſe to return; when we read of the foundation which he hath laid, and the building which he intends to finiſh, of his rich abundant promiſes to his choſen, what proviſion do we find for our abundant joys! No ſtrait can be ſo great, no preſſure ſo grievous, no enemies ſo ſtrong, but we have full conſolation offered us in the promiſes, againſt them all. We have promiſes of the pardon of all our ſins, and promiſes of heaven it self; and what can we have more! we have promiſes ſuited to every ſtate, both proſperity and adverſity. What do we need which we have not a promiſe of? And the word of God is no deceit. What but a promiſe can comfort them that are ſhort of the poſſeſſion? May I not have more joy in ſickneſs with a promiſe, then the ungodly without a promiſe in their health? A promiſe in priſon ſets a man as at liberty! A promiſe in Poverty is more then riches. A promiſe at death is better then life What I have a promiſe of, I may be ſure of: but what you poſſeſs without a promiſe, you may loſe (and your ſouls and hopes with it) this night. There is no condition on earth ſo hard to a man that hath intereſt in the promiſes, in which he may not have plentiful relief. We live by faith, and not by ſenſe; And we reckon more on that as ours, which we hope for, then which we do poſſeſs. We are ſure that there is no true felicity on earth; It then we have a promiſe of Heaven, when Infidels lie down in the duſt with deſperation, have we not a more comfortable life then they?

5. Moreover we have Heaven it ſelf to fetch our comfort from. Not Heaven in ſight, or in Poſſeſſion; but Heaven in Promiſe, and ſeen by faith. And if Heaven will not afford us pleaſure, whence ſhall we expect it? Even ſenſual men can rejoyce as well in what they ſee not, if they are aſſured it is theirs, as in what they ſee: And why then may not Believers do ſo much more? A worldling when he ſeeth not his money in his cheſt, or at uſe, or his lands and cattel that are far from him, can yet rejoyce in them, as if he ſaw them: And ſhould not we rejoyce in the certain Hopes of Heaven though yet we ſee it not? when I am pained in ſickneſs, and role in reſtleſs wearineſs of my fleſh, if then I can ſay [I ſhall be in Heaven,] may it not be the inward rejoycing of my ſoul? You know where you are, but you know not where you ſhall be. The Believer knoweth where he ſhall be, as truly as he knoweth where he is (unleſs it be one that by his frailty hath not reacht unto aſſurance; who yet hath reached unto Hope.) What great matter is it if I lay in greateſt pain, if I can ſay [I ſhall have everlaſting eaſe in Heaven] Or if I lay in priſon, or in ſordid poverty, and can ſay [I ſhall ſhortly be with Chriſt.] Or if I had loſt the love of all men, and could ſay [that I ſhall everlaſtingly enjoy the Love of God?]

Moſt of your comforts do come in by the way of your thoughts. And what Thoughts ſhould ſo rejoyce the ſoul as the thoughts of our abode with Chriſt for ever? If a day in the Courts of God be ſo delightful, what is ten thouſand millions of ages in the Court of Glory? and all then as freſh as at the firſt day? There it is that our ſin will be put off: Our carnal enmity laid by: our temptations will be over: our enemies will all have done: our fears and ſorrows will be at an end; Our deſires will be accompliſhed: Our differences be reconciled: Our charity perfected, and our expectations fully ſatisfied, and Hope turned into full fruition. O may I but be able with ſtronger faith, and fuller confidence to ſay [that Heaven is mine, and when this tabernacle is diſſolved, I ſhall be with Chriſt,] my life and my death will be delightful, and I need not complain for want of pleaſure. Let who will take the pleaſures of the fleſh, may I but have this. In prayer, in meditation, in holy conference, in every duty, it is the expectation of approaching bleſſedneſs that drops in ſweetneſs into all. No wonder if it can ſweeten a courſe of duty, when it can make light the greateſt ſufferings, and turn pain into pleaſure, and death into life, as being unworthy to be compared to the glory which ſhall be revealed.

But the wicked have none of theſe delights, unleſs they ſteal a little by ſelf-deceit: They may make their beſt of their preſent pleaſures, and of the cup while it is at their mouths, and of their wealth and honour while it is in their hands: but its little pleaſure that they can fetch from Heaven! The thought of it may rather feed their terrours. What pleaſure they can pick out of the dirt, let them make their beſt of: But heavenly pleaſures are above their reach.

So much for the Objects of a Holy life, from whence a Believer may fetch his pleaſure.

Object. But you tell us only of the Pleaſant part; but the troubleſome and bitter part you ſay nothing of.

Anſw. Come on, and ſay your worſt of a Holy life, and tell us which is that bitter part.

Object. 1. The ſcripture requireth us to mortifie the fleſh, to renounce the world, to forbear our Pleaſures, to deny our ſelves, and to take up our Croſs and follow Chriſt; and will you call this a pleaſant life?

Anſw. And do you indeed think this ſo ſad a buſineſs? Here are three things contained in this objection, as the matter that ſeemeth ſo diſpleaſing to you. 1. The parting with your ſins. 2. The ſufferings that are principally for ſin. 3. The ſufferings that are principally for the cauſe of Chriſt.

1. And do you think that ſin is ſo lovely a thing that a man cannot live merrily without it? ſin is the breach of the Laws of God, and the injury of the Heavenly Majeſty, and the provocation of his hot diſpleaſure, and the poiſon and ſickneſs of the ſoul. And is it your ſport to abuſe the Lord? Is your pleaſure gone, if you may not injure the God that made you? What natures, what ſinful hearts have you, that muſt have ſuch pleaſures? Cannot a man live merrily unleſs he may provoke the God of Heaven, and trample upon mercy and deſpiſe ſalvation! Can you not live in pleaſure, unleſs you may drink poyſon, or keep your ſickneſs, or tumble in the dirt! One would think that miſchief to our ſelves or others ſhould be ſmall pleaſure to an honeſt mind. Its no pleaſure to you to ſpit in the face of your deareſt friends, or to abuſe your parents, or to provoke your neighbours; and is it ſuch pleaſure as you cannot forſake, to abuſe the Lord, and wrong your ſouls! The pleaſures of ſin do tend to pain: ſome pain doth uſually attend it here, and much more hereafter: God would prevent your pain and miſery, by preventing or deſtroying your ſin: And do you accuſe his word becauſe it would keep you from ſo coſtly, ſo bitter, ſo dangerous delights! It is for your Pleaſure, that this pleaſure is forbidden you. The ſweeeneſs of the poyſon of ſin will be ſoon gone, when the gripings of the tormented Conſcience do remain. You will forbear the moſt delightful fruits or drinks, if your Phyſicion tell you they will hazzard your life, or torment you afterward. You are ſhort-ſighted, and ſhort-witted, and look but to the preſent reliſh of things, and chooſe them if you taſte them ſweet; but God looks to your everlaſting pleaſures. So that you may well reckon it among the pleaſures of a holy life, that you have ſuch preſervatives againſt the greateſt ſorrows: and that you are kept from the pleaſures that will be bitterneſs in the latter end.

Yea at the preſent hath not drunkenneſs more trouble attending it then ſobriety! Reckon up the conſuming of mens eſtates, the troubles of their families, the ſickneſſes of their bodies, the ſhame and contempt that it bringeth on them here, and the wounds of their conſciences, and tell me whether it were not more pleaſure to forbear thoſe cups then to drink them. And hath not Gluttony more trouble attending it then temperance! By that time the charge be paid, the ſickneſs that fulneſs breedeth be endured, the phyſicion paid, and all the effects of gluttony overcome, you will find that the pleaſure was little to the pain. The like I may ſay of Uncleanneſs, worldlineſs, paſſion, pride, and all other ſins that uſually bring a puniſhment with them.

2. And then for Caſtigatory ſufferings, it is not Godlineſs that is the cauſe of them (as ſufferings.) Sin leſs, and ſuffer leſs. Provoke not God, and he will ſpare the rod. Do you hurt your ſelves like careleſs children, and then blame God for bidding you, [Take heed?] God doth not puniſh men for Holineſs, and well doing. It is for want of Holineſs that you are puniſhed. I think therefore that it is part of the Pleaſure of a Holy life, that it keeps men out of the way of puniſhment. You muſt have pain, and unpleaſant phyſick, when once you have taken a ſurfet of ſenſual delight, and made your ſelves ſick with too much of the creature. Holineſs would have prevented this: And when thats too late, it would cure it by the cheapeſt means that your health will bear. Is it not then unreaſonable when you have troubled your ſelves, to blame your phyſicion for troubling you in order to a cure?

3. And for thoſe ſufferings that are principally for Chriſt, con ider, 1. That they are alſo originally from ſin, and therefore you may know what to blame for the bitter part. Though the Time, and place, and manner and meaſure of your ſufferings may proceed from the gracious providence of your Lord; yet that ſuppoſeth that ſin had brought you into a ſtate of ſuffering in general before; which Chriſt did not preſently and plenarily remit and take off, but diſpoſeth of them by his wiſdom, as may make moſt for his Glory and your good. 2. And will you grudge at a little tranſitory pain, that is uſually requited with comforts in this life, and rewarded with pleaſures unſpeakable hereafter! You grudge not to caſt away your ſeed in hope of an increaſe at harveſt; nor do you murmur at your daily labour if it be but bleſſed with ſucceſs. And will you grudge to paſs through ſufferings to glory, and to fow in tears that you may reap in joy? It is but few that ſuffer Martyrdom, or any great matter for the cauſe of Chriſt, eſpecially in our dayes: And thoſe few have uſually more joy then ſorrow. If you knew the joyes of Martyrs, you would never ſo ſhrink at the ſufferings of Martyrs. And for a few mocks and ſcorns of fooliſh men, it is ſcarcely worth the name of a ſuffering: Nor is it ſo much as wicked men ſuffer in their ſin. As Godlineſs is a ſhame among the fooliſh wicked men; ſo wickedneſs is a ſhame among all that are pious, wiſe and ſober. And why ſhould not the ſhame of ſin be more loathed then the undeſerved ſhame of honeſty? Alas, all this is nothing to the ſorrows of the ungodly. A little of the vinegar of affliction will make us reliſh our proſperity the better, and through our frailtie is become a neceſſary ſauce to that luſcious ſtate that we are ſo apt to ſurfet on! Do you not ſee what lamentable work proſperity, victories, honour, and worldly wealth and power have made in the world? and ſhall we grudge at that neceſſary moderate affliction that ſaveth us from the like overthrows? O how few are able to withſtand the temptations of great or long proſperity! Experience of the frequent, woful falls of proſpering men, that ſeemed once as firm as any, hath made me fear when I hear of the exaltation of my friends, and the leſs to grieve for their adverſity or my own. Holineſs therefore is the moſt pleaſant way, notwithſtanding the afflictions that do attend it: And if God will give me an increaſe of Holineſs, (of Faith, and Love, and a Heavenly mind) though it be with an increaſe of my Afflictions, I hope I ſhall take it as an incereaſe of my pleaſure, and give him the praiſe of ſo merciful a diſpenſation. And thus I have proved to you from the Nature of Holineſs, that it is the moſt Pleaſant way.

II. I Should next ſhew you the Delights of Holineſs, from the Helps and Concomitants that promote our pleaſure. But becauſe I am afraid of lengthening my diſcourſe too much, I ſhall only name a few things of many.

1. God being our God in Covenant, his Love is to the holy ſoul, as the Sun is to our bodies, to illuminate, warm, revive, and comfort them; and did not ſin cauſe ſome ecclipſes, or raiſe ſome clouds, or ſhut the windows, we ſhould rejoyce continually, and find how ſweet a thing it is, being juſtified by faith, to have peace with God.

2. We are in Covenant with Jeſus Chriſt, who intercedeth for our peace with God. And the Father alwayes heareth his interceſſion, John 11. 42. And therefore that meaſure of comfort which he ſeeth ſuitable to our preſent ſtate, we ſhall be ſure of. Who ſhall condemn us? when it is Chriſt that dyed, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us, Rom. 8. 34. We have a great high-Prieſt that is paſſed into the heavens, even Jeſus the Son of God; one that is touched with the feeling of our infirmities, and was in all points tempted like as we are, but without ſin; and therefore through him we may come boldly to the throne of Grace, that we may obtain mercy, and find grace to help in time of need.] Heb. 4. 14, 15, 16. What comforting words hath he ſpoken to us in the Goſpel? and what comfortable relations hath he put us into? He calleth us his friends, if we do his Commandments, as if ſervanes were too low a title, John 15. 14, 15. Peace he leaveth with us: his Peace he giveth to us; not as the world giveth: commanding us that we let not our hearts be troubled or afraid, Joh. 14. 27. To thoſe that Love him, he hath promiſed his Fathers Love, and that they will come to him, and make their abode with him. John 14. 23. If any man ſerve him, let him follow him; and where Chriſt is, there ſhall his ſervant be; if any man ſerve Chriſt, him will the Father honour, John 12. 26.

3. That we might have ſure Conſolation, the Spirit of Chriſt is given to be our Comforter: and we are in Covenant with him alſo, who ſurely will perform his Covenants.

4. The ſervants of Chriſt have his holy image, the mark of his children, which is the in-dwelling Evidence of his Love, to aſſure them of their happineſs.

5. They have manifold experience of the kindneſs of their Father, in hearing their prayers, and helping them in their ſtraits, and delivering them in their diſtreſſes.

6. They have alſo the help of the Experience of others, even of all the godly with whom they do converſe, who can comfort them with their comforts, and tell them how good they have found the Lord.

7. They have the Miniſters of Chriſt appointed by office to be the helpers of their Faith and Jey: to be the meſſengers of glad tidings to them, and to tell them from God of the pardon of their ſins, and of his favour to them in Chriſt: and to heal the broken-hearted, and preach deliverance to the captives, and recovering of ſight to the blind, to ſet at liberty them that are bruiſed, &c. Luke 4. 18. To have a deputed Officer of Chriſt to abſolve the penitent, and deliver them pardon in the name of Chriſt, and to pray for them, and direct them, and reſolve their doubts, and ſhew them the promiſes that may ſupport them, and help to profligate their temptations, muſt needs be much to the comfort of believers: As the care of a father is the comfort of the child; and the care of the Phyſicion is a comfort to the ſick.

8. They have all the Ordinances ſuited to their comfort: the Word read, preached and meditated on: the Sacraments and the publike praiſes of God, and Communion of the Saints (of which before.)

9. They have multitudes of Mercies ſtill about them, and every day renewed on them, to feed their comforts.

10. They have a promiſe that all things ſhall work together for their good; and ſo that all their afflictions themſelves ſhall be their commodities, and death it ſelf ſhall be their gain, Rom. 8. 28. Phil. 1. 21. and all their enemies ſhall be ſubdued by Chriſt the Prince of their ſalvation.

So that from this much you may ſee, that for Joy and Pleaſure, there is no life that hath the advantages that a holy life hath. As for the ungodly, they are not ſo; but are like the chaff which the wind driveth away, Pſalm 1. 4. Theſe pleaſures grow not in their wicked way, nor do ſuch ſtrangers know Believers joyes.

III. LAſtly, I ſhould alſo have ſhewed you the Pleaſure of Holineſs by the Effects: But here alſo to avoid prolixity, I will but name a few.

1. Holineſs is Pleaſing to God himſelf; and therefore it muſt needs be pleaſant to the Saints that have it: For it is their end and chiefeſt Pleaſure to pleaſe God. They know that this is the end for which they were Created, Redeemed, and renewed: and therefore that is the moſt Pleaſant life to them, in which they find that God is beſt Pleaſed. And therefore they labour, that whether preſent or abſent, they may be accepted of him, 2 Cor. 5. 9. They are an holy Prieſt-hood, to offer up spiritual ſacrifice, acceptable to God by Jeſus Chriſt, 1 Pet. 2. 5.

2. Holineſs muſt needs be Pleaſant to the ſoul, becauſe it is the ſpiritual health of the ſoul, and the means and certain evidence of its ſafety. And Health is a conſtant ſenſible delight: And to know that our ſouls have ſcapt the danger of the wrath of God, and everlaſting miſery, muſt needs be a greater Pleaſure then any the matters of this world can afford. One ſerious thought of the ſalvation, which Holineſs is the earneſt of, may give that true contentment to the ſoul, that all the wealth and glory of the world can never give.

3. Holineſs removeth fears and troubles, and therefore muſt needs be a Pleaſant ſtate. It removeth the fears of the wrath of God, and of damnation: and the fears of all deſtructive evils: It tends to heal the wounded ſoul, and pacific the clamorous conſcience, and abate all worldly and groundleſs ſorrows; for which the wicked have no true cure.

4. Holineſs is the deſtruction of ſin: and ſin is the cauſe of all calamities: and therefore Holineſs muſt needs be Pleaſant.

5. Holineſs doth conſiſt in rejoycing Graces, that are exceeding pleaſant in the exerciſe; as Faith, Hope, Love, Patience, &c. yea it conſiſteth in Joy it ſelf, Rom. 14. 17.

6. It fits the ſoul for Communion with God, who is the fountain of Delights; and it brings us near him, and acquaints us with him as a God of Love: and therefore muſt needs be a Pleaſant ſtate.

7. You ſee by experience, that when once men have tryed a Holy life, they think they can never have enough of it: The more Holy they are, the more Holy they would be. He that hath moſt, would fain have more: And the weakeſt deſireth no leſs then to be perfect. And do you think men that have tryed it, would ſo long after more and more, if it were not pleaſant?

Judge alſo by the labour and diligence of the godly, who ſeek firſt the Kingdom of God and his righteouſneſs, and make it the principal buſineſs of their lives: Would they make all this ado for nothing? Or for that which is a matter of no delight?

Judge alſo by the delights which they voluntarily forſake, when they let go all their ſinful pleaſures, and renounce all the glory of the world; would they make this exchange, if they had not found a more pleaſant courſe, and that which tends to everlaſting pleaſure?

8. You ſee alſo that the truly Godly, when once they have tryed a holy life, will never go back again to their former pleaſures, but loath the very remembrance of them: It is not all the honours, and riches, and pleaſures in the world, that can hire them to forſake a holy life. Sure therefore they find it the moſt pleaſant courſe; if not in ſenſible delights, yet at leaſt in eaſing their conſciences, and ſecuring their minds from the terrours that ſinful pleaſures would produce. If they found that Godlineſs anſwered not their expectation, they have leiſure enough, and temptations too many, to turn back into the ſtate from whence they came. But how would they abhorr ſuch a motion as this?

9. If Holineſs were not a Pleaſant thing, it could not help us to bear up under all afflictions, nor make us rejoyce in tribulation, as it doth. That which can ſweeten gall and wormwood, muſt needs be very ſweet it ſelf. That which can make reproach, and ſcorn, and poverty, and impriſonment, either ſweet or tolerable, is ſure it ſelf a pleaſant thing.

10. Laſtly, if Holineſs were not pleaſant, it could not make Death it ſelf ſo eaſie, nor take off its terrours, nor cauſe the Martyrs to ſuffer ſo joyfully for Chriſt: Death is the King of terrours, and ſo bitter a cup, that it muſt needs be a pleaſant thing indeed, that can ſweeten it.

BEſides all this that hath been ſaid, let me briefly have ſome general aggravations, of the Delights of Holineſs. And compare it as we go with the Delights of the ungodly.

1. The Delights of Holineſs are the moſt Great, and Glorious, and Sublime delights. They are fetcht from the moſt Great and Glorious things. It is God, and his Grace, and everlaſting glory that feed our pleaſures. Whereas the Delights of ſenſual men, are fed with trifles: What do they rejoyce in but the fooleries of ſin, and the filthyneſs of their own tranſgreſſions! What is it that contenteth them, but a dream of honour, or the good will and word of mortal men, or a brutiſh ſportfulneſſe, or the pleaſing of the itch of luſt, or the proviſion that they have laid up for the fleſh? The treaſures of a Kingdom excell not the treaſure of a childs pin-box the thouſandth part ſo much as Heaven excells the treaſure of the ungodly. Judge therefore by the matter that feeds their pleaſure, which of the two is the more pleaſant life: to ſport in their own ſhame, and laugh at the brink of miſery, with the ungodly; or to delight our ſelves in the Love of God, and rejoyce in the aſſured hope of Glory with the true believer?

2. The Delights of Holineſs are the moſt rational, well-grounded, ſure delights. They are not deluſory, nor grounded on miſtakes or fancies. They are warranted by the truth and All-ſufficiency of God, and the certainty of his promiſe, and the immutability of his counſels, and the ſure Reward prepared for his Saints. None but a lying malicious Devil, or his inſtruments that participate of his nature, or a blind, corrupted, partial fleſh, will ever go about to queſtion the foundations of our faith and comforts. The hopes and comforts that are built upon this Rock, will never fall, nor make us aſhamed.

But the ungodly rejoyce in their own deluſions: It is ignorance and errour that they are beholden to for their mirth. They laugh in their ſleep, or as mad men in their diſtraction. Did they know that Satan rejoyceth in their joyes; and that an offended God is alwayes preſent, and how poor a matter it is that they rejoyce in, it would marr their mirth. If they ſaw the Hell that they are near, or well-conſidered where they ſtand, and what a caſe their ſouls are in, they would have little liſt to play or laugh. If they knew aright the ſhortneſs of their pleaſures, and the length of their ſorrows, and in what a doleful caſe their wealth and fleſhly delights will leave them, it would turn their laughter into mourning and lamentation. So that they rejoyce but (as a ſick man in a phrenſie, or as a fool upon ſome good news to him that is falſe;) upon meer miſtake.

3. The Delights of Holineſs are the moſt pure Delights, and moſt entire and compleat. There is no Evil in it, mixed with the Good, and therfore nothing to interrupt the joy. Our joyes indeed are too much interrupted: but that is not from any hurt that is in a holy life; but by the contrary ſin, which Holineſs muſt work out. If men take poyſon, let them not blame nature that ſtrives againſt it, if they are ſick; but let them blame themſelves, and the poyſon, that puts nature to expell it. In Holineſs it ſelf there is nothing but Good, and therefore nothing that ſhould grieve us.

But it is far otherwiſe with ſenſual delights: As they are ſinful, they are wholly evil: As they are natural, feeding upon the creature alone, they are as it is, a mixture of Vanity and Vexation. Every creature hath its unſuitableneſs and imperfection, by which it diſturbeth even where it pleaſeth, and troubleth where it comforteth, and fruſtrateth and diſappointeth more then it ſatisfieth. The more we Love it, uſually the more we ſuffer by it. That thing which we moſt exceſſively love, is ordinarily our ſharpeſt ſcourge. That friend whom we moſt exceſſively love, is uſually our greateſt ſorrow: either by their failing our expectations, or by our failing theirs, or our inſufficiency to accompliſh the good which we deſire of them. If they prove unkind, it is more grievous then the unkindneſs of many others: If they prove faithful, how deeply do we ſuffer with them in all their ſufferings? Their wants do pinch us as our own: Their reproaches are our ſhame: Their loſſes take as much from us: Their ſickneſs paineth us: Their death half killeth us: And he that is ſo happy as to have many ſuch friends, is ſo unhappy as to have more burdens, fears and griefs to ſuffer, and more deaths to die then other men. But eſpecially to ungodly men, theſe earthly comforts are uncomfortable, becauſe they have none of the Divine delights that are the kernel and the spirits, but take up with the ſhell or husk: And becauſe their mirth is mixt with their own miſery, which conſcience ſometime gripes them for with ſuch deep remorſe as cools their comforts: And ſome thoughts of the ſhortneſs of their pleaſures will be ſtepping in, and ending them before their time: So that the bitterneſs of worldly things ſurpaſſeth the delight.

4. The Delights of Holineſs are Deep and Solid, and therefore do ſtabliſh and corroborate the Hearts. But ſenſual delights are like childrens laughter: they are ſlight, and outſide, and flitting and vain: As children laugh in one breath, and cry in the next; ſo worldly joys are followed at the heels by ſorrows; For they lie not deep, and fortifie not the heart againſt diſtreſſes, as the delights of faith and holineſs do.

5. The Pleaſures of the Saints are the gift of God, and allowed of by him; commanded by his word, and promoted by his promiſes and mercies, and are but the fruits of his Everlaſting Love: And being ſo Divine, they muſt needs be excellent.

But the Pleaſures of ungodly worldly men are partly forbidden and condemned by God, and partly contradicted and confounded, by his terrible threatnings, and the diſcovery of his wrath. There is no Peace ſaith the Lord, to the wicked, Iſa. 48. 22. & 57. 21. God doth diſown and proteſt againſt their peace. If they will keep it, and make it good, it muſt be againſt his will. He forbiddeth joy to a rebellious people, Hoſ. 9. 1. Rejoyce not O Iſrael for joy as other people: for thou haſt gone a whoring from thy God. He calleth them to weeping and mourning, and renting of the heart, Joel. 2. 12, 13. Hear what God ſaith to them in their greateſt pleaſures, Jam. 5. 1, 2, 3, 4, 5. Go to now ye rich men, weep and howle for your miſeries that ſhall come upon you: Your riches are corrupted and your garments moath-eaten: Your gold and ſilver is cankred, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eate your fleſh as it were fire: yee have heaped treaſure together for the laſt days:—Yee have lived in pleaſure on earth, and been wanton: Yee have nouriſhed your hearts as in a day of ſlaughter—] A man would think it ſhould either Turn them, or Torment them, and fill their hearts with continual horrour, to ſind God thus ſolemnly proteſting againſt their peace, and ſentencing them to woe and ſorrows.

6. The Pleaſures of the Godly are clean and noble, and honeſt and honourable. They delight in things of greateſt worth, for which they had their Natures, their Time and all. But the Pleaſures of ſinners are baſe and filthy: They Delight as ſwine in wallowing in the mire: and as the dog to eat his own Vomit, 2. Pet 2. 22. They delight to wrong the God that made them, and by whom they live, and to croſs the ends of their lives and mercies; and to drive away all true delights, and to undo themſelves. This is the matter of their delight.

7. The Devil is a great enemy to the Delights of Holineſs; which is a ſign that they are excellent. He doth what he can to keep men from the Holy State, leſt they ſhould meet with the Happineſs that attends it. And if he prevail not in this his chief deſign, he doth what he can to fill up the lives of believers with calamities. All the enemies that he can raiſe up againſt them, ſhall by temptations, ſcorns or injuries, aſſault their comforts; All the ſtorms that he can raiſe ſhall be ſure to fall upon them. How buſie is he to fill them with fears and doubtings? and to caſt perplexing thoughts into their minds? or to miſ ead them into ſome perplexing ways? and faſten on them entangling doctrines, or diſquieting principles? How cunningly and diligently will he argue againſt their peace and comforts? and ſeek to hide the Love of God, and diſhonour the blood and grace and covenant of Chriſt? and croſs the comforting workings of the ſpirit? How ſubtilly will he queſtion all our Evidences? and extenuate all Gods comforting mercies? and do all that he can, that the godly may have a Hell on Earth, though they ſhall have none hereafter. It is ſure an excellent Joy and Pleaſure, which Satan is ſo great an enemy to.

8. The Delights of Holineſs do make us better; They are ſo far from diſordering the mind, and leading us to ſin, that they compoſe and purifie the mind, and make ſin much more odious to us, then before. No man hates ſin ſo much as he that hath ſeen the pleaſed face of God, and taſted moſt the ſweetneſs of his grace, and tryed the pleaſant paths of life. And therefore it is, that when a believer comes from fervent prayers, or from heavenly conference or meditation, or from hearing the bleſſed word of life, laid open plainly, and applyed powerfully to his ſoul, he would then abhor a temptation to ſenſual delights, if they were ſet before him. Till we loſe the reliſh of Holy things, and ſuffer our Delight in God to fade, we are ſeldome taken in the ſnares of any fleſhly vanities. Money is dirt to us, and honour a ſmoak, and luſt doth ſtink, as long as we maintain our delight in God. He is the beſt and higheſt Chriſtian, that hath moſt of theſe ſpiritual delights.

But fleſhly Pleaſures make men worſe; They intoxicate the mind, and fill it with vanity and folly; They are the ſnares to entrap us; and the harlots that do bewitch us, and defile the ſoul that ſhould be chaſte for God; The noiſe of this ſenſual fooliſh mirth, doth drown the voice of God and Reaſon, ſo that in the needfulleſt matters they cannot be heard. In their hunting and hawking, di ing and carding, drinking and revelling, feaſting and dancing how little of God or heaven is on the ſinners mind? ſeldome is the ſoul ſo unfit for duty, ſo uncapable of inſtruction, ſo hardened againſt the word and warnings of the Lord, as in the depth of ſenſual delights. Then it is that they are [fooliſh, diſobedient, and deceived,] when they are [ſerving divers luſts and pleaſules] as Paul that had tryed both ways, confeſſeth, Tit. 3. 3. None ſo unlike to be the ſervants of Chriſt, as they that are cloathed in purple and fine linnen, and that fare ſumptuouſly or deliciouſly every day, Luk. 16. To live in rioting and drunkenneſs, in chambering and wantonneſs, in ſtrife and envying, and to make proviſion for the fleſh to fulfil the luſts thereof] is the deſcription of one that walks not honeſtly, and is far from a Chriſtians life and hopes, Rom. 13. 13, 14. It is thoſe voluptuous ſenſual ſinners, that moſt obſtinately ſhut out all reproofs, and refuſe him that ſpeaketh to them from heaven, and will not ſo much as ſoberly conſider of the things that concern their everlaſting peace; and therefore are oft ſo forſaken of grace, that they grow to be ſcorners of the means of their ſalvation, and [being paſt feeling do give themſelves over to laſciviouſneſs, to work all uncleanneſs with greedineſs] Eph. 4. 19. Which then is moſt deſirable? the healing or the wounding pleaſures? the quickening or the killing mirth? the wholſome or the poyſonous ſweet? the delights that mend us and further our ſalvation, or corrupting pleaſures that drown men in perdidition?

9. The Delights of Holineſs are kin to Heaven: They are of the ſame nature with thoſe that Saints and Angels have with God (though we muſt acknowledge an unconceivable difference). It is the ſame God, and the ſame Glory that now delighteth us as ſeen by faith, which ſhall then delight us, when ſeen by intuition with open face. We are ſolacing our ſelves in Love and Praiſe, with the ſame employment that we muſt have in Heaven. And therefore if Heaven be the ſtate of Greateſt joy and pleaſure, the ſtate of Grace, and work of Holineſs, that is likeſt to it, muſt needs be next it.

But ſenſual pleaſures are beaſtial and ſordid, and ſo far unlike the Joys of Heaven, that nothing more withdraws the mind, or maketh it unmeet for Heaven.

10. Laſtly, the delights of Holineſs are durable, even everlaſting. The further we goe, the greater cauſe we have of joy. It is not a mutable good that we rejoyce in, but in the immutable God, the antient of days, and in that Chriſt that loveth his ſpouſe with an everlaſting love; and in the ſure and faithful promiſes; and in the hopes of the Kingdom that cannot be moved. The ſpring of our pleaſures is in Heaven: and our rejoycing is but the beginning of that which muſt there be perpetuated. Death cannot kill the joys of a believer: the grave ſhall not bury them: millions of ages ſhall not end them Here they may be interrupted, becauſe the pleaſed face of God may be ecclipſed, and ſin and Satan may caſt malicious doubt into our minds; and the neighbourhood of the fleſh will force the mind to participate of its ſufferings. But ſtill God will keep their comforts alive, at leaſt in the root; and help them in the act, as we have need of them and are fit for them: And in the world of Joy for which he is preparing us, our Joy ſhall be perfected, and never have interruption or end. Holy-Feſtivals, and Ordinances, and ſweeteſt Communion of Saints, and deareſt Love of trueſt friends, and perfect health and proſperity in the world, and all other comforts ſet together, that this world affords, are but ſhort emblems and ſmall fore-taſtes of the Joyes which the face of God will afford us, and we ſhall have with Chriſt, his Saints and Angels, to all eternity.

But ſenſual Pleaſures are of ſo ſhort continuance, that they are gone before we feel well that we have them. The drunkard, the glutton, the fornicator, the gameſter are drinking but a ſugered cup of poyſon: and merrily ſowing the ſeeds of everlaſting ſorrow: Satan is but ſcratching them (as the butcher ſhaves the throat of the ſwine) before he kill them: One quarter of an hour ends the pleaſure and leaves a damp of ſadneſs in its room: He that hath had 40. or 50. years pleaſures, hath no reliſh of it when it is paſt; but it is as if it had never been: and much worſe. He that hath ſpent a day, or moneth, or year in Pleaſure, hath no more at night, or at the years end, when it is gone, then he that ſpent that time in ſorrow. The bones and duſt of thouſands lie now in the Church yard, that have taſted many a ſweet cup and morſel, and have had many a merry wanton day: And are they now any better for it, then if they had never known it? And are not the poor and ſorrowful there their equals? And doubtleſs their ſouls have as little of thoſe pleaſures as their duſt. In Heaven they are abhorred: In Hell they are turned into tormenting flames, and remembred as fuel for the devouring fire. There are Gluttons, but no more good cheer: There are Drunkards, but no more drink: There are Fornicators, but no more luſtful pleaſures: There are the playful waſters of their time, but no more ſport and recreation: There are the vain-glorious, proud, ambitious ſouls, but not in glory, honour and renown; but their aſpiring hath caſt them into the gulf of miſery, and their pride hath covered them with utter confuſion, and their glory is turned to their endleſs ſhame. Thoſe that are now overwhelmed with the wrath of God, and ſhut up under deſperation, are the ſouls that lately wallowed here in the delights of the fleſh, and enjoyed for a ſeaſon the pleaſures of ſin; and now what fruit have they of all their former ſeeming happineſs? He that is feaſted and gallantly adorned and attended to day, is crying for a drop of water in vain tomorrow, Luk. 16. 23, 24, 25, 26. Chriſt tells you the gain of earthly riches, and the duration of earthly pleaſures, to the ungodly, Luk. 6. 24, 25. [Woe to you that are rich, for you have received your conſolation: Woe to you that are full, for you ſhall hunger: woe to you that laugh now, for you ſhall mourn and weep.] that is, You that live a ſenſual life, and take up your pleaſure and felicity here, ſhall find that all will end in ſorrow. But [bleſſed are ye that hunger now, for ye ſhall be filled: bleſſed are ye that weep now; for ye ſhall laugh, v. 21. that is, You that are contented to paſs through ſorrows and tribulation on earth, to the Kingdom where you have placed your happineſs and hopes, ſhall find that your ſorrows will end in joy; and therefore you are bleſſed while you ſeem miſerable to the world, Joh. 16. 20. [Ye ſhall weep and lament; but the world ſhall rejoyce: and ye ſhall be ſorrowful, but your ſorrow ſhall be turned into joy.] v. 22. [Now you have ſorrow: but I will ſee you again, and your heart ſhall rejoyce, and your joy no man taketh from you] We have a conſtant intereſt in the Foutain of all Joy; and if our ſun be clouded, it is but for a moment. [Our maker is our Husband: the Lord of hoſts is his name: and our Redeemer the holy one of Iſrael; the God of the whole earth:—For a ſmall moment may he forſake us, but with great mercy will he gather us: In a little wrath he may hide his face from us for a moment; but with everlaſting kindneſs will he have mercy on us, ſaith the Lord our Redeemer. As he ſwore that the waters of Noah ſhould no more goe over the earth, ſo hath he ſworn that he will not be wroth with his people, nor rebuke them. For the mountains ſhall depart, and the hills ſhall be removed; but his kindneſs ſhall not depart from us, nor the covenant of his peace be removed, ſaith the Lord, that hath mercy on us] Iſa. 54. 5, to 19. [For his anger endureth but for a moment: in his favour is life: weeping may endure for a night, but joy cometh in the morning.] Pſal. 30. 5. Storms may ariſe that may affright us: but how quickly will they all be over? [Come my people (ſaith the Lord, Iſa. 26. 20.) enter into thy chambers, and ſhut thy doors about thee: hide thy ſelf as it were for a little moment, untill the indignation be overpaſt.]

And as the momentany ſorrow of the Godly is forgotten in everlaſting Joy, ſo the Joy of the wicked is but for a moment, and is drowned in everlaſting ſorrows. Job 20. 4, 5, 6, 7, 8, 9. [Knoweſt thou not this of old, ſince man was placed upon earth, That the triumphing of the wicked is ſhort, and the Joy of the hypocrite is but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he ſhall periſh for ever like his own dung: They which have ſeen him ſhall ſay, Where is he? He ſhall flie away as a dream, and ſhall not be found: Yea he ſhall be chaſed away as a viſion of the night: the eye alſo which ſaw him, ſhall ſee him no more; neither ſhall his place any more behold him.] Job 21. 12, 13. [They take the Timbrell and Harp, and rejoyce at the ſound of the Organs: they ſpend their daies in wealth, and in a moment go down to the grave.]

It would grieve a conſiderate believer to look on a worldly ſenſual gallant, in the midſt of his vain-glory, or any unſanctified man in his mirth and pleaſure, and to think where that man will ſhortly be, and how the caſe will be altered with him, and where his ſport and mirth will leave him. As it would ſadden our hearts to ſee one of them ſtruck dead in the place, or to ſee the Devil fetch them away, and ſpoil the game; ſo ſhould it grieve us to fore-ſee the ſtroak of death, and the condemnation of their ſouls to everlaſting miſery. And can that man much value the pleaſure of ungodly men, that doth fore-ſee this end? Would you not laugh at him that were a Prince but for a day, and muſt be the ſcorn of the world to morrow? or that would chooſe one day of mirth and pleaſure, though he knew it would fill the reſt of his life with pain and miſery? If folly and ſtupidity were any wonder, it were a wonder that ungodly men can be merry, when their conſciences tell them that they are not ſure to ſtay one hour out of Hell; nor to hold on their mirth till the end of the game: But while they are ſaying, [Soul, take thy eaſe, eat, drink and be merry:] they may ſuddenly be told from God, [Thou fool, this night ſhall thy ſoul be required of thee] and then whoſe is thy wealth? and then where is thy ſport and mirth? Luke 12. 19, 20. As the tender flowers and Roſes of the Spring, do fall before the nipping Froſts, and will not live in Winter ſtorms; no more will your fading mirth endure the frowns of God, the face of death, nor ſcarce a ſerious fore-thought of the day that you are near. And ſuch matter of horrour is continually before you, while you are under the wrath and curſe of God, in a carnal unregenerate ſtate, that you are beholden to folly, ſecurity and ſtupidity for that eaſe which hindreth your everlaſting eaſe.

So that all things conſidered, I muſt ſeriouſly profeſs, that (however the ungodly have ſome pleaſant dreams, and may live a while in careleſneſs and ſtupidity, or fleere in the face, while the beginning of hell is in their conſciences, yet) I muſt judge, that a life of Faith and Holineſs are unſpeakably ſweet, if it were but for this, that they ſave the Conſcience from the gripes, and fears, and terrible thoughts, that either ſometime feed on the ungodly, or are ready to devour their mirth and them. So ſad and frightful a thing it is, to be unſanctified, and in a ſtate of ſin, that it is an high commendation of the delights of Holineſs, that they ſo much deliver us from thoſe grievous terrours, and are ſo powerful an Antidote to preſerve the heart from the wickeds pangs and deſperation. Believe it, when conſcience, death, and judgement, are the meſſengers to declare your endleſs ſorrows, you will then wiſh, and ten thouſand times wiſh, that you had ſome of the Faith and Holineſs of the Saints, to be a Cordial to your ſinking hearts; and then you would take it as a matter of unſpeakable joy, to be found in ſuch a ſtate as you now count ſad and melancholy. Ask but a dying man, whether fleſhly pleaſure or Godlineſs be the ſweeter thing? Now when the deluſions of proſperity are gone, which do men moſt reliſh? and which is it that they would own? By the conſent of all the wiſe men in the world, I may well conclude, that a Holy life is incomparably the moſt pleaſant.

BUT I know there are many things that ſeem to croſs all this that I have ſpoken, which will be the matter of the Objections of ungodly men, and therefore muſt have an anſwer, before we paſs any further. And the principal Objection is from the too common caſe of thoſe that fear God, who walk ſo ſadly, and doubt, and complain, and mourn ſo frequently, and ſhew ſo little chearfulneſs and joy, when many of the ungodly live in mirth, that you will think I ſpeak againſt experience, when I ſay that a life of Holineſs is ſo pleaſant, and therefore that it is not to be believed. You will ſay, [Do we not ſee the contrary in the ſadneſs of their faces, and hear it in their ſad lamenting words?]

To this I muſt give many particulars in anſwer, which when you have laid together, you may ſee, that all this makes nothing againſt the Pleaſantneſs of the waies of God.

And, 1. You muſt difference between the Entrance into holineſs, and the Progreſs: and between a new beginner, that is but lately turned from his ungodlineſs, and one that hath had time to try and underſtand the wayes of God. Thoſe that are entering, or but newly come in, muſt needs have ſorrow. But what is the cauſe of it? Not their Godlineſs, but their ungodlineſs. I mean, It is their ungodlineſs which they lament, though it be godlineſs that cauſeth them to lament it: Can you expect that an ingenuous man ſhould ſee his ſin, and look back on ſo many years tranſgreſſions, and not be grieved? To ſee that he hath ſo long abuſed God, and loſt his time, and neglected his ſalvation, and that he hath lain ſo long in ſo miſerable a ſtate, muſt needs cauſe remorſe in the conſcience that hath any feeling. And will you ſay that Godlineſs is unpleaſant, becauſe it makes a man ſorrow for his ungodlineſs? If a man that hath killed his deareſt friend, or his own Father, be grieved for the fact when he cometh to repentance, will you blame his Repentance or his Murder for his grief? Will you ſay, [What a hurtful thing is this Repentance?] or rather [What an odious crime was it that muſt be ſo repented of?] Would you wiſh a man that hath lived ſo long in ſin and miſery, to have no ſorrow for it at his return? Eſpecially when it is but a healing ſorrow, preparing for remiſſion, and not a ſorrow joyned with deſpair, as theirs will be that die impenitently? Obſerve the complaints of penitent ſouls, whether it be their preſent Godlineſs or their former ungodlineſs, which they lament? Will you hear a man lament his former ſinful careleſs life, and yet will you lay the blame on the contrary courſe of duty, which now he hath undertaken? You may as wiſely accuſe a man for landing in a ſafe harbour, becauſe he there lamenteth his loſs by ſhipwrack while he was at Sea. Or as wiſely may you blame a man for riſing, that complaineth how he hurt himſelf by his fall. And as honeſtly may you accuſe the chaſtity of your wife, becauſe ſhe lamenteth her former adultery; or the fidelity of your friend or ſervant, becauſe he lamenteth his former unfaithfulneſs.

But though the pangs of the New birth be ſomewhat grievous, and we come not into the world of Grace without ſome lamentation, yet this is not the ſtate of the Holy life, into which we enter; nor are thoſe pangs to continue all our daies.

2. You muſt diſtinguiſh between the weaker and the ſtronger ſort of Chriſtians: and conſider, that children are apt to cry; but it is not therefore better to be unborn: Sickneſs is querulous, and the weak are froward; but it is not therefore better to be dead. The godly are not perfectly godly: They are ſinners while they are Saints: They have Holineſs; but they have corruption with it: Their ſin is conquered, but yet not totally rooted out. The relicks do remain, though it do not raign. And it is the remnant of their unholineſs that they lament, and not their holineſs: They grieve not that they are godly, but that they are no more godly. It troubleth them not that they are come home to Chriſt, but that they have brought ſo much of their corruption with them. Hearken whether they complain of their Humility or their Pride? of their Faith, or their unbelief? their confidence or their diſtruſt? their repentance or their hardneſs of heart? It is not their heavenly mindedneſs that troubleth them, but their earthly-mindedneſs. Nor is it their ſpirituality, but their carnality: Nor is it the D ties, but the weakneſs and faultineſs of their ſouls in duty: Not that they do it: but that they do it no better. It is more holineſs that they beg for, and lament the want of. And will you ſay that Holineſs is unpleaſant, becauſe men would ſo fain have more of it? You would reaſon with more wiſdom in another caſe. If a man that hath taſted meat or drink, complain becauſe he hath no more, you would not blame his food for that; nor gather from thence, that it is unpleaſant, or that famine is more delightful.

3. You muſt diſtinguiſh between thoſe Chriſtians that have ſaln ſince their converſion, into any great and wounding ſin, or •• uriſ ſome vexatious diſtempers; and thoſe that walk more uprightly with God, and maintain their integrity and peace. No wonder if David after his ſin, complain of the breaking of his bones and heart: and if Peter go out and weep bitterly. The 〈1 page duplicate〉 〈1 page duplicate〉 ſervants of Chriſt do know ſo much of the evil of ſin, that they cannot make ſo light of it, as the blind and obdurate world that are paſt feeling. That ſin which hath coſt them formerly ſo dear, and hath coſt Chriſt ſo much dearer on their behalf, muſt needs cauſe ſome ſm rt in the penitent ſoul. Sickneſs is felt, becauſe it ſuppoſeth the ſubject to be alive: but the dead feel not that they are dead and rotten: And it doth not follow that therefore death is more deſireable then ſickneſs. It is becauſe they are ſo like to the ungodly, that the ſervants of Chriſt do grieve and complain. But ſo far as they feel the healthfulneſs of their ſouls, and are conſcious of their ſincerity and upright converſations, they have greater comfort then the world can afford them.

4. You muſt diſtinguiſh between thoſe Chriſtians that by miſapprehenſions are unacquainted with their own felicity, and thoſe that better underſtand their ſtate. If a man be never ſo holy, and know it not, but by temptations is brought to doubt, whether he be not yet in his unſanctified ſtate, no wonder if this man be grieved with theſe fears. But his grief is not becauſe he is ſanctified, but becauſe he is afraid leſt he be unſanctified. And this ſhews that Holineſs is moſt lovely in his eyes: or elſe why ſhould he be ſo much troubled, when he doth but doubt whether he be Holy or not? If a Rich man by a falſe report ſhould believe that he is rob'd of his goods and treaſure, or that his houſes are burnt, when it is not ſo, he will mourn or be troubled till he know the truth. And will any be ſo fooliſh as to conclude from thence, that Riches are more uncomfortable then beggery? Had you not rather be rich, though for a time you know it not, then to live in certain continual want? If a man that is in health, be perſwaded by miſtake that he is in a Conſumption, he will be troubled by his miſtake: But will you thence conclude that ſickneſs is more comfortable then health? Is it not better to have health with thoſe miſtaken fears, then to live in ſickneſs? Methinks you ſhould rather argue on the contrary ſide, [How ſweet is Health, when the fear of loſing it is ſo troubleſom? and how bitter is ſickneſs and death, when the very fear of them is ſo grievous?] And ſo you ſhould ſay, [How ſweet is Holineſs, when it is ſo troubleſome to thoſe that have it, ſo much as to fear leſt they have it not? and How miſerable a life is it to be ungodly, when it is ſo grievous to the ſervants of Chriſt, even once to fear leſt they are ungodly?]

But go to thoſe Chriſtians that know themſelves, and are truly acquainted with their ſincerity and their priviledges, and ſee whether they walk ſo uncomfortably as thoſe miſtaken doubting ſouls; You will find them in another caſe, and hear other kind of language from their mouths; even the joyful praiſes of their Redeemer, and the thankful acknowledgements of his abundant love. How ſweet unto their ſouls is the remembrance of kindneſs? and how delightful a work is it from day to day to magnifie his name?

5. You muſt alſo diſtinguiſh between thoſe weak miſtaken Chriſtians, that underſtand not the extent of the Covenant of grace, and thoſe that do underſtand it. If a believer by miſtake ſhould think that the grace of the Goſpel extendeth not to ſuch as he, becauſe he is unworthy, and his ſins are great, no wonder if he be troubled: As you would be if you ſhould conceive that your leaſe were not made to you, but to another: or as a malefactor would be if he thought his pardon belonged not to him, but to another man. But hence you ſhould rather obſerve the riches and excellencies of the Goſpel, and the happineſs of the heirs of promiſe, then dream that its better be ſtrangers to the holy Covenant ſtill. They are better that have a promiſe of life and underſtand it not, then they that have none. But thoſe that know the freeneſs and fulneſs of the promiſe, and ſtudy with all Saints to comprehend what is the bredth, and length, and depth, and heighth, and to know the love of Chriſt which paſſeth knowledge, (Eph. 3. 18, 19.) do uſe to walk more comfortably according to the riches of that grace wich they do poſſeſs.

6. Conſider alſo, that moſt of theſe complaining Chriſtians are glad that they are in any meaſure got out of their former ſtate, and therefore apprehend their cauſe to be better then it was before: Or elſe they would turn back to the ſtate that they were in; which they would not do for all the world. And therefore they take a godly life to be far more pleaſant to them that do attain it.

7. Moreover, the ſorrow of believers is ſuch as may conſiſt with Joy. At the ſame time while they are grieved that they are no better, they are gladder of that meaſure of grace which they have received, then they would be to be made the rulers of the world. While they are mourning for the remnant of their 〈1 page duplicate〉 〈1 page duplicate〉 ſins, they are glad that it is but a remnant that they have to mourn for. Yea while they are troubled becauſe they doubt of their ſincerity and ſalvation, they are more ſuſtained and comforted with that little diſcerning which they have of their evidences, and with their hopes of the everlaſting love of God, then they could by all your ſinful pleaſures. Try the moſt dejected mournful Chriſtian, whether he would change ſtates and comforts with the beſt and greateſt of the ungodly. The ſoul of man is ſo active and comprehenſive, that it can at once both rejoyce and mourn. While they mourn for ſin, and feel affliction, believers can have ſome rejoycing taſte of Everlaſting Life.

8. Yea the godly ſorrow of a believer is the matter of his joy. He is gladder when his heart will melt for ſin, then he would be to be your partner in your carnal pleaſures. He would not change the comfort that he findeth in his penitent tears for all your laughter.

9. The Joy of a believer is intimate and ſolid, as I ſaid before, according to the object of it, and not like the fleering of a fool, or the laughter of a child, or the ſenſual mirth that Solomon called Madneſs. And therefore it is not ſo diſcernable to others as carnal mirth is. And therefore you think that the ſervants of Chriſt are void of pleaſure when they have much more then you. It is little ridiculous accidents and toys that make men laugh; but great things give us an inward ſweet content and joy, which ſcorns to ſhew it ſelf by laughter. And what can be a fitter object of ſuch great content, then to be a member of Chriſt, and an heir of heaven?

10. Moreover, this ſorrow of the Godly is but medicinal, and a preparative to their after-Joys: It doth but work out the poiſon of ſin, which would marr their comforts, and drive them to Chriſt, and fit them to value him, and taſt the ſweetneſs of his love and grace.

11. And as it is not the ſtate and life of a Chriſtian, but his faſting days, or time of Phyſick, ſo the comforts of the godly ordinarily do far exceed their ſorrows, at leaſt in weight, if not in paſſionate ſenſe. They have their hours of ſweet acceſs to God, and of heavenly meditation, and delightful remembrance of the experiences of his love, and peruſal of his promiſes, and communion with his people; and of the exerciſe of faith, and hope, and love. And with thoſe Chriſtians that have attained ſtability and ſtrength, theſe comforting graces are predominant: and their life is more in Love and Praiſe, then in vexatious fears and ſorrows: And it ſhould be ſo with all believers: Love is the Heart of the new creature. It is a life of Love and Joy and praiſe that Chriſt calls all his people to; and forbids them all unneceſſary doubts and ſorrows; and keepeth them up ſo ſtrictly from ſin, that he may prevent their ſorrows. And if you will judge whether Holineſs be a pleaſant courſe, you muſt goe to the preſcript, and conſider the nature and uſe of Holineſs, and look at thoſe that live according to the mercies of the Goſpel; and not look at the dejections and ſorrows of thoſe that grieve themſelves by ſwerving from the way of Holineſs: as if you would judge that Health is unpleaſant, becauſe you hear a ſick man groan. And yet even theſe weak and mournful Chriſtians uſually have more joy then you. The very preſervation of their ſouls from that deſpair which ſin would caſt them into if they had not a Chriſt to fly to, and the little taſts of mercy which they have felt, and the revivings that they find between their ſorrows, and the hopes they have of better days, are enough to weigh down all your pleaſures and all their own ſorrows.

12. Laſtly, conſider that this is not the life of perfect Joy, and therefore ſome ſorrows will be intermixt. Comfort will not be perfect till Holineſs be perfect; and till we arrive at the place of perfect joy. Whats wanting now while we live in a troubleſome malignant world, ſhall ſhortly be made up in the Heavenly Jeruſalem, when we have admittance into our Maſters joy. And then all the world ſhall be eaſily convinced, whether ſin or duty, a fleſhly or or Holy life, hath the greater Pleaſures and contents.

Object. But it is not only the weakneſs of profeſſors, but the very way that is preſcribed them, that muſt bear the blame: For they are commanded to faſt, and weep, and mourn.

Anſw. 1. That is but with a medicinal neceſſary ſorrrw, for preventing of a greater ſorrow; as bitter medicines and bloodletting, and ſtrict diet, are for the prevention of death. God firſt commandeth them to take heed of ſin, the cauſe of ſorrow: But if they will fall and break their bones, they muſt endure the pain of ſetting them again.

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2. And doth not Chriſt command his ſervants alſo to Rejoyce? and again Rejoyce, and always to rejoyce? Phil. 3. 1. & 4. 4. 1 Theſ. 5. 16. Doth he not command them to live in the moſt delightful works of Love and Joy and thankful mention of his mercies? I tell you, if Chriſtians did but live as God requireth them, and by his plenteous mercies doth encourage them to live, they would be the wonder of the world for their exceeding joy; they would triumph as men that are entering into reſt, and make the miſerable ungodly Princes and great ones of the world obſerve their low contemptible condition, and ſee by the comforts of believers, that there are far higher joys then theirs to be attained. Did Chriſtians live as God would have them, according to their dignity and ſelicity, they would make the world admire the ſpirit, and hopes and comforts that do ſo tranſport them; They would be ſo taken up in the Love and praiſe of their Redeemer, that they would ſcarce have leiſure to obſerve whether they be rich or poor, or to regard the honours or diſhonours of the world. Theſe little things would ſcarce find room in their affection, they would be taken up ſo much with God. If they were ſore with ſcourging, and their feet were in the ſtocks, they would there ſing forth the praiſe of him that hath aſſured them of deliverance and everlaſting joy, as Paul and Silas did, Act. 16. They would rejoyce in poverty, in diſgrace, in pain, and nothing would be able to overcome their joy. They would pitty the tyrants and ſenſual Epicures that have no ſweeter pleaſures then thoſe that the fleſh and this deceitful world affords. O the joy that believers would have in their ſecret prayers! in their heavenly meditations! in their holy conference! in their reading of the promiſes! and much more in their publike praiſes and Communion, if they did but follow more fully the conduct of that ſpirit that hath undertaken to be their Comforter! What makes believers ſlight this world, and take all your pleaſures to be unworthy of their entertainment or regard, but that they have had a taſte of ſweeter things, and by faith are overgrown theſe childiſh vanities? If God and his favour be better then ſuch worms as we; and the heavenly Glory be better then theſe tranſitory toyes, you may well conceive that the believers joy, that is fed by theſe, muſt be greater, (at leaſt in worth and weight) then all the pleaſures of this ſublunary world. If therefore you love a life of pleaſure, come over to Chriſt, and live a holy heavenly life; and believe one that hath made ſome tryal, yea believe the Lord himſelf, that Holineſs is the only Pleaſant life.

ANd now as we have ſeen it plainly proved, that the life of Holineſs is the moſt Pleaſant life, ſo from hence we may ſee two ſorts reproved, that (in different meaſures) are found to be trangreſſors.

The firſt is, Thoſe blind ungodly wretches, that can find no pleaſure in a holy life, when they can find pleaſure in their worldly drudgery, and in their ſenſual uncleanneſs, and their childiſh vanities. They have the God of infinite Goodneſs to delight in; but to their impious hearts he ſeemeth not delightful. They have his Power, and wiſdom, and holineſs, and truth to love, and admire, and truſt upon, and his excellent works to behold him in, and his holy laws, and gracious promiſes to meditate on; but they have ſmall delight in any ſuch imployment. They have leave as well as any others to open their hearts to God in ſecret, and in prayer and praiſe to recreate their ſouls, and to hold communion with the Saints of God, and to be exerciſed both in publike and private in his worſhip, and to order their families in his fear, and to mannage their affairs according to his word: but they find no pleaſure in ſuch a life as this, but are as backward to it as if it were a toileſome and unprofitable buſineſs, and are weary of that little outſide worſhip which they do perform. They have Heaven ſet before them to ſeek after, and to make their portion and delight, but they have ſmall delight to think or ſpeak of it. Their hearts are unſutable to theſe high holy and ſpiritual things. They are matters that they are ſtrange to, and have no firm and confident belief of, but an uncertain wavering weak opinion: and therefore they are too far off, to be their delight [They ſay to God, Depart from us; for we deſire not the knowledge of thy way; What is the Almighty that we ſhould ſerve him? and what profit ſhould we have if we pray unto him? Job 21. 14, 15.] If they do come to the publike Aſſemblies, and joyn there in the outward part of worſhip, they find little life and pleaſure in it, becauſe they are ſtrangers to the reward and ſpiritual part which is the kernel. They look more 〈1 page duplicate〉 〈1 page duplicate〉 at the Preachers gifts, and the manner of his doctrine and delivery, then at the ſpiritual neceſſary matter that is delivered. They have ſome pleaſure in a neat compoſed ſpeech, that ſeemeth not to accuſe them any more then others, and grateth not on their tender ears with plain and neceſſary truth; but ſuffers them to go home as quietly as they came thither. But if the Preacher touch them to the quick, and endeavoureth faithfully to acquaint them with themſelves, or if he have no eloquence or accurateneſs of ſpeech to pleaſe them with, but be guilty of any unhanſomneſs of expreſſion, or m d ••• imperfections, they are weary of hearing him, and think it long till the glaſs be run, and perhaps inſtead of taſting the ſweetneſs of wholſom truth, they make it the matter of their denſion and contempt.

But let them be at Cards or Dice, at Hawking or Hunting, at any idle ſports and vanities, and they can hold out longer with delight. At drinking, or feaſting, or idle talking, they are not ſo weary. Yea in the labours of their calling, when their bodies are weary, their minds are more unwearyed; and in their fields and ſhops they have more delight, then in the ſpiritual holy ſervice of the Lord. They are never ſo merry as when there is leaſt of God upon their hearts and in their wayes. And it is one of the reaſons that hindreth their Converſion, leſt it ſhould deprive them of their mirth, and cauſe them to ſpend the remainder of their dayes in uncomfortable heavyneſs. If ſin were not ſweet to them, converſion would be more eaſie: The Pleaſure which they find in creatures by their ſin, is the priſon and fetters of their ſouls captivity. If this be thy caſe that readeſt theſe lines, I beſeech thee lay to heart theſe following aggravations of thy ſin.

1. How blind and wicked is the heart that can find more pleaſure in ſin than holineſs? Is the creature pleaſant to thee, and God unpleaſant? What a ſhame is this to thy Underſtanding and thy Will? It proclaimeth thy pernicious Folly and Impiety. If thou hadſt no more wit then to be Pleaſed more with ſtones then gold, with dung then meat, with ſhameful nakedneſs then cloathing, thou wouldſt not be judged wiſe enough to be left to thy own diſpoſe and government. But the folly which thou doſt manifeſt, is unſpeakably greater. Darkneſs is not ſo much worſe then Light, and Death is not ſo much worſe then Life; as ſin is worſe than Holineſs, and the world than God. And is the Worſt more Pleaſant to thee then the Beſt? It is a fool indeed, to whom it is a ſport to do miſchief, Prov. 10. 23. and ſo great a miſchief as ſin is: and yet hath no delight in underſtanding, Prov. 18. 2. Delight is not ſeemly for ſuch fools, Prov. 19. 10.

And how wicked is that Heart as well as Blind, that is ſo averſe to God and Holineſs? Doth not this ſhew thee, 1. The abſence of Gods holy image, 2. And the preſence of Satans image upon thy ſoul?

Nothing doth more certainly prove what a man is, then the complacency and diſplacency of his Heart. If you know what it is in your ſelves or others, that pleaſeth and diſpleaſeth moſt, you may certainly know whether you have the ſpirit and grace of Chriſt or not. This is the durable infallible Evidence, which Satan ſhall never be able to invalidate, and which the weakeſt Chriſtians can ſcarce tell how to deny in themſelves: Could they be more Holy, it would pleaſe them better then to be more rich: Could they believe more, and Love God more, and truſt him more, and obey him better, it would pleaſe them more then if you gave them all the honours of the world: They are never ſo well pleaſed with their own hearts, as when they find them neareſt Heaven, and have moſt of the Knowledge of God, and impreſs of his attributes, and ſenſe of his preſence. They are never ſo well pleaſed with their lives, as when they are moſt holy and fruitful, and may fullyeſt be called A walking with God. They are never ſo much diſpleaſed with themſelves, as when they find leaſt of God upon their hearts, and are moſt dark, and dull, and undiſpoſed to holy Communion with him. They are never ſo much weary of themſelves, as when their lives are leaſt fruitful, holy and exact. And this is a certain Evidence of their ſincerty: For it ſhews what they Love, and what it is that hath their Hearts or Wills. And it is the Heart or Will that is the man, in Gods account. God takes a man to be what he ſincerely would be. As he is, ſo he Loveth and Willeth: and as he Loveth and Willeth, ſuch he is. His complacency or diſplacency are the immediate ſure diſcoveries of his bent or inclination: This certain Evidence poor doubting ſouls ſhould have oft recourſe to, and improve.

And on the contrary, it is as ſure an Evidence of your miſery, when you ſavour not the things of the Spirit, Rom. 8. 5, 6, 7. and when it pleaſeth you more to be great, then to be good; to be rich, then to be religious and righteous; to ſerve your luſts, then to ſerve the Lord: When you ſet more by the applauſe of men, then by the approbations of God: and had rather be far from God then near him, and be excuſed from a holy life then uſed to it, and conſtant in it: When you take the world and ſin for your recreation or delight, and a godly life for a melancholy, weariſom, and unpleaſant courſe: This certainly ſhews that you have yet the old corrupted nature, and Serpentine enmity againſt the Spirit and Life of Chriſt, and are yet in the fleſh, and therefore can no more pleaſe the Lord, then his holy wayes are pleaſing unto you, Rom. 8. 6, 7, 8. and it proveth that you are yet in the gall of bitterneſs, and the bonds of your iniquity, and that your hearts are not right in the ſight of God, and that you are the ſlaves of Satan, whoſe nature you partake of, by which you are thus alienated from the Lord.

Didſt thou know God as Faith doth know him, his Loving kindneſs would be better to thee then life it ſelf, Pſalm 63. 3. If thou didſt Love him (as it is like thou wilt pretend thou doſt) it would be meat and drink to thee, to enjoy his Love, and do his Will. And if thou know him not by Faith, nor cleaveſt to him by unfeigned Love, how canſt thou pretend to have his Image?

How would you judge of that mans heart, that were no better affected to his friend, to his parents, or children, or other relations, then you manifeſt your ſelves to be to God? If he can take no pleaſure in the company of his wife or children, but is glad when he is far from them, in the company of ſtrangers, or harlots, or prodigals, would you not ſay this man had a baſe unmanly diſpoſition? Expreſs but ſuch an inclination in plain words, and try how honeſt ſober men will judge of them. Much more would it be odious to Chriſtian ears, if you ſhould tell God plainly, [We can find no pleaſure in thee, or in thy holy wayes; thy Word and Service are unſavoury and weariſom unto us: We had rather be talking or buſied about the matters of the world: We have far more pleaſure in recreations and ſenſual accommodations, then in remembring thee and thy Kingdom, and then we find in the life that is called holy.] Would not ſuch words as theſe be called impious, by every Chriſtian that ſhould hear them? And is not that an impious heart then, which ſpeaketh thus, or is thus affected, and that an impious life that manifeſteth it? though diſſembling lips are aſhamed to profeſs it?

If God be not moſt to be loved and delighted in, then any thing or all things elſe, he is not God. If Heaven and Holineſs be not ſweeter then all the pleaſures of earth and ſin, let them have no more ſuch honourable names. Let ſin and earth then be called Heaven; but wo to them that have no better.

2. What monſtrous ingratitude is that man guilty of, that when God hath provided, and Chriſt hath purchaſed ſuch high delights, and freely tendred them to unworthy ſinners, will ſay, I find no pleaſure in them, and take them for no delights at all? When the Lord beheld thee wallowing in thy filth, and laughing in thy miſery, and making a ſport of thine own perdition, he pittied thee, and provided and offered to thee the moſt noble and excellent delights, that thy nature is capable of enjoying: And wilt thou caſt them back unthankfully in his face, and ſay, They are unpleaſant tedious things? If your child did ſo by his meat or cloathes, yea or a beggar at your door did ſo by his alms, you would think it proved his great unworthyneſs: If he throw away the beſt you can give him, and ſay, [It is naught, there is no ſweetneſs in it] would you not think it fit that want ſhould help to mend his relliſh, and cure his ingratitude? And will you do ſo your ſelves by Chriſt and Holineſs, and ſay as thoſe, Mal. 1. 13. What a wearineſs is it? Take heed leſt you provoke the Lord to caſt you into a ſtate in which you ſhall have more cauſe to be aweary. If you are weary of reading, and praying, and hearing, and other holy exerciſes, and weary of heart-ſearching, penitent meditations, will you not be wearyer of Hell-fire, and of the dolorous reviews of this your folly, and of the endleſs, eaſeleſs, remedileſs ſenſe of the wrath of God, and gripes of your own ſelf-tormenting conſciences! How juſt is it with God to give thoſe men ſomewhat that they have cauſe to be aweary of, that will be thus aweary of his ſweeteſt ſervice, and reject the greateſt mercies he can offer them, as if they were ſome burdenſom worthleſs things!

3. Will you have any pleaſure at all, or will you have none? If any, in what then will you place it, and whence will you expect it, if not from God in a holy life? If God be thy trouble, what then is fit to be thy delight? Dareſt thou ſay in thy heart or with thy tongue, that ſin and ſenſuality is better? Dareſt thou ſay that a good bargain, or other worldly gain, or cards, or dice, or other ſports, or eaſe, or good chear, or an Ale-houſe, or a Whore, are pleaſanter things then walking with thy God in faith and holineſs, and expectation of the everlaſting joyes? Heaven and earth ſhall bear witneſs againſt thee, and common Reaſon ſhall bear witneſs againſt thee, for this inhumane, impious folly and ingratitude, if ever thou appear at the barr of God, with the guilt of ſuch unreaſonable ſin. What! is God no better in thine eyes, then a filthy brutiſh ſinful pleaſure? and is the Love of God no ſweeter a work, then the Love of ſenſual delights! Saith bleſſed Auguſtine, He that will ſell or exchange his ſoul for tranſitory commodities, doth cenſure Chriſt to be a fooliſh Merchant, that knew no better what he a •• , when he gave his Life for thoſe ſouls, that you will not loſe a ſin for. So I may ſay here: Hath Chriſt bought for you Holy and Everlaſting pleaſures, at the price of his own moſt bitter pains, and precious blood, and do you now think them no better then your fleſhly beaſtial delights? Is it Chriſt or you, think you, that is miſtaken in the value of them? Did he ſhed his blood to purchaſe you that which is not worth the parting with a cup of drink for, or the parting with your pleaſure, or unjuſt commodity for? Sure he that judgeth thus of Chriſt, is far from believing in him, with any true Chriſtian ſaving Faith.

4. If you can find no pleaſure in God and in a holy life, you may be ſure that he will have no pleaſure in you. Wonder not if you find in your greateſt need, that you are abhorred and loathed by the Lord, when you loathed the very thoughts and mention of him, in the day of your viſitation. Marvail not if the moſt Holy God do take no pleaſure in a leathſem ſinner, when the ſinner is ſo ungodly, that he takes more pleaſure in the moſt ſordid fading trifles then in God. You may offer the ſacrifice of your heartleſs hypocritical prayers and praiſes unto God, and he will count them abomination, and caſt them back as dung into your faces, and tell you that he hath no pleaſure in the ſacrifice of ſuch fools: Read it in his own words, Prov 15. 8. & 21. 27. Iſa. 1. 13. Eccles. 5. 4. As you are weary of ſerving him, ſo he is ••• ary of your ſervices, and it is a trouble to him 〈…〉 them, and when you spread forth your hands, he will hide his eyes from you, yea when you make many prayers he will not hear, Iſa. 1. 14, 15. When the Jews offered their lame deceitful ſacrifices, and ſaid, [Behold what a wearineſs is it?] God ſends them word, that he hath o pleaſure in them, nor would regard their perſons, nor accept a ſacrifice at their hands, Mal. 1. 8, 9, 10. and their ſolemn feaſts he counteth [dung]: And dung would be no acceptable preſent or ſeaſt to your ſelves, if it were offered you inſtead of meat, Mal. 2. 3. [My ſoul (ſaith the Lord) loathed them, and their ſoul abhorred me] Zech 11. 8. As he that deſpiſeth him, ſhall be lightly eſteemed by him, 1 Sam. 2. 30. So he that loatheth him, ſhall be loathed by him. [If any man draw back, ſaith the Lord, my ſoul ſhall have no pleaſure in him.] Heb. 10. 38. For he is not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with him: the fooliſh ſhall not ſtand in his ſight: he hateth all the workers of iniquity, Pſalm 5. 4, 5. And little do you now imagine what a horrour it will be to you in the day of your extremity for God to tell you that he hath no pleaſure in you: When you look before you into an eternity of woe, which you have no hope to eſcape but by the mercy of the Lord, and he ſhall daſh that hope by telling you that he hath no pleaſure in you, it will give your ſouls the deadly wound that never ſhall be healed. In vain then ſhall you wiſh that you had choſen in time the durable delights, and not the pleaſures of filthy ſin for ſo ſhort a ſeaſon: and to your torment you ſhall know, whether God or the world was more worthy of your ſweeteſt affections and delights: and how deſervedly they are [all damned that obeyed not the truth, but had pleaſure in unrighteouſneſs, 2 Theſ. 2. 12. Who knowing the judgement of God, that they which commit ſuch things are worthy of death, not only do the ſame, but have pleaſure in them that do them, Rom. 1. 32. If you will count it your pleaſure to ryot in the day-time, rather then to walk and work by the light, you muſt look to receive the due reward of ſuch unrighteouſneſs, 2 Pet. 2. 13. If it be your sport to ſin and to do miſchief, (Prov. 10. 23.) you ſhall have ſmall ſport in ſuffering the puniſhment of your willful folly.

5. If God and Holineſs ſeem not pleaſant to you, then Heaven it ſelf cannot ſeem pleaſant to you, if you conſider it truly as it is. For the Heavenly felicity conſiſteth in the perfection of our Holineſs, and the perfect fruition of God himſelf, by Sight, and Love, and Joy for ever. If the little Holineſs be unpleaſant and irkſom to you, which appeareth in the imperfect Saints on earth, what pleaſure could you take in that ſupereminent Holineſs which is the ſtate and work of the celeſtial inhabitants? If the thoughts and mention of God be unpleaſant to you, and his holy praiſes do ſeem to you as matters of no delight, What then would you do in heaven where this muſt be your everlaſting work? And if Heaven ſeem a place of toyle and trouble to you, how juſt will it be that you are everlaſtingly ſhut out? How can you for ſhame beg of God to glorifie you, when you take the Glory that he hath promiſed for a miſery? If you think that there is a Heaven of ſuch ſenſual pleaſures as you deſire, or that any ſhall be ſaved that only chooſe Heaven as a leſs and more tolerable miſery then Hell, you will ſhortly find your expectations deceived.

Lay all theſe five conſiderations together, and you may perceive what miſerable ſouls thoſe are, that can find pleaſure in periſhing trifles of the world, and none in a Holy and Heavenly life. Be aſſured of this, whoſoever thou art, that if God and Heaven and a Holy life, be not a thouſand times ſweeter and more delightful to thee, then any thing that this world can afford to thy contentment, it is not for want of matter of ſuperabundant delight to be found in God and in his holy ways; but it is for want of reaſon, or faith, or conſideration, or a ſutable Heart in thee, which may make thee fit to know and taſte the pleaſures which now thou art unacquainted with. And is it not pitty that ſuch infinite delights ſhould be ſet before men, and they ſhould loſe them all for want of a Heart and appetite to them? and ſhould periſh by chooſing the loweſt vanities before them?

I do therefore earneſtly beſeech thee that readeſt theſe words, if thou be one of theſe unhappy ſouls, that canſt find no pleaſure in God and Holineſs, that thou wouldſt ſpeedily obſerve and lament that blindneſs and wickedneſs of thy heart, that is the cauſe of this infatuation and corruption of thine apprehenſion and rational appetite: and that thou wouldſt preſently apply thy ſelf to Chriſt for the cure of it; To which end I adviſe thee to theſe following means.

Direct. 1. IF you would taſte the pleaſure of a holy life, bethink you better of the neceſſity and excellency of it; and caſt away your prejudice and falſe conceits, which have deceived you, and turned your minds againſt it: A child may be deluded to take his own Father for his enemy, if he ſee him in an enemies garb, or be perſwaded by falſe ſuggeſtions that he hateth him. A man may be perſwaded to hate his meat, if you can but make him believe that it is poyſon: or to hate his cloaths, if you can make him believe they are infected with the plague. If you will ſuffer your underſtandings to be deluded, ſo far as to overlook the amiable nature of holineſs, and to think the image of God is but a fancie, or that a heavenly life is nothing but hypocriſie, and that it is but pride that maketh men ſeek to be holyer then others, and that makes them they cannot goe quietly to Hell in deſpight of the commands and mercies of the Lord, as others do; I ſay, if the Devil the great deceiver, can poſſeſs you with ſuch frantick thoughts as theſe, what wonder if you hate the very name of Holineſs? How can you find pleaſure in the greateſt good, while you take it for an evil? If you will believe all that the Devil and his fooliſh malicious inſtruments ſay of God and of a holy life, you ſhall never love God, nor ſee any lovelineſs, or taſte any ſweetneſs in his ſervice.

Dir. 2. Come neer and ſearch into the inwards of a holy life, and try it a little while your ſelves, if you would taſte the pleaſure of it: and do not ſtand looking on it at a diſtance, where you ſee nothing but the out ſide: nor judge by bare hearſay, which giveth you no taſte or reliſh of it. The ſweetneſs of honey, or wine, o meat is not known by looking on it, but by taſting it. Come neer and try what it is to live in the Love of God, and in the belief and hope of life eternal, and in univerſal obedience to the laws of Chriſt; and then tell us how theſe things do reliſh with you. You will never know the ſweetneſs of them effectually, as long as you are but lookers on. It was the ſimilitude which Peter Martyr uſed in a Sermon, which converted the Noble Neopolitane Marqueſs of Uicum, Galeacius Caracciolus, (who forſook wife, and children, and honours, and lands, and countrey, and all for the liberty of the Reformed Religion at Geneva:) ſaith he, [If you ſee the motion of dancers a far off, and hear not the Muſick, you will think they are frantick: but when you come near and hear the muſick, and obſerve their harmonical orderly motion, you will take delight in it, and deſire to joyn with them.] So men that judge at a diſtance of the truth and holy ways of God, by the ſlanderous reports of malignant men, will think of the godly as Feſtus of Paul that they are beſide themſelves. But if they come among them, and ſearch more impartially into the reaſons of their courſe, and ſpecially if they joyn with them in the inwards and vital actions of religion, they will then be quickly of another mind, and not go back for all the pleaſures or profits of the world. In the works of Nature, (and ſometimes of Art) the outſide is ſo far from ſhewing you the excellencies, that it is but a comely vaile to hide them. Though you would have a handſome cover for your watch, yet doth it but hide the well ordered frame, and uſeful motions that are within: You muſt open it, and there obſerve the parts and motions, if you would paſs a right judgement of the work. You would have a comely cover for your Books: but it is but to hide the well compoſed letters from your ſight, in which the ſenſe and uſe and excellency doth confiſt. You muſt open it, if you will read it and know the worth of it. A common ſpectator when he ſeeth a Roſe or other flower or fruit-tree, thinketh he hath ſeen all, or the chiefeſt part: But it is the ſecret unſearcheable motions and operations of the vegetative life and juice within, by which the beauteous flowers and ſweet fruits are produced, and wonderfully differenced from each other that are the excellent part, and myſteries in theſe natural works of God. Could you but ſee theſe ſecret inward cauſes and operations, it would incomparably more content you. He that paſſeth by and looketh on a Bee-hive, and ſeeth but the Cover, and the laborious creatures going in and out, doth ſee nothing of the admirable operations within, which God hath taught them: Did you there ſee how they make their wax and honey, and compoſe their combs, and by what laws, and in what order their Commonwealth is governed, and their work carryed on, you would know more then the out ſide of the ive can ſhew you. So it is about the life of Godlineſs: If you ſaw the inward motions of the quickening ſpirit upon the ſoul, and the order and exerciſe of every grace, and by what laws the thoughts and affections are governed, and to whom they tend, you would then ſee more of the beauty of Religion, then you can ſee by the outward behaviour of our aſſemblies. The ſhell is not ſweet; but ſerves to hide the ſweeter part, from thoſe that will not ſtorm thoſe walls, that they may poſſeſs it as their prize. The kernel of Religion is covered with a ſhell ſo hard that fleſh and blood cannot break it; Hard ſayings, and hard providences to the Church, and to particular believers, are ſuch as many cannot break through, and therefore never taſte the ſweetneſs. The moſt admired feature and beauty of any of your bodies, (which fools think to be the moſt excellent part of the body) is indeed but the handſome well-adorned caſe, that God by nature doth cover his more excellent inward works with. Were you but able to ſee within that skin, and 〈…〉 once to obſerve the wonderful motions of Heart and Braine, and the courſe of the blood in the veins and arteries, and the ſeveral fermentations, and the cauſes and nature of chylifications, and ſanguifications, and the ſpirits and ſenſes and all their works: and if you ſaw the reaſon of every part and veſſel in this wonderous frame; and the cauſes and nature of every diſeaſe; much more if you ſaw the excellent nature and operations of that rational ſoul, that is the glory of all; you would then ſay that you had ſeen a more excellent ſight, then the ſmooth and beauteous skin that covers it: The inviſible ſoul is of greater excellencie then all the viſible beauties in the world. So alſo if you would know the excellencies of Religion, you muſt not ſtand without the doors, or judge of it by the skin and ſhell, but you muſt come neer, and look into the inward Reaſons of it, and think of the difference between the high imployments of a Saint, and the poor and for did drungery of the ungodly; between walking with God, in deſire, and love, and in the ſpiritual uſe of his Ordinances and creatures, and converſing only with ſinful men, and tranſitory vanities: between the life of faith and hope, which is daily maintained by the foreſight of Everlaſting Glory, and a life of meer nature and worldlineſs and ſenſuality, and idle complement and pompe, which are but the progenitors of ſorrow, and end in endleſs deſperation. Come neer, and try the power of Gods Laws, and of the workings of his ſpirit; and think in good ſadneſs of the place where you muſt live forever, and the glory you ſhall ſee; and the ſweet enjoyment and employment you ſhall have in the preſence of the eternal Majeſty, and think well of all the ſweet contrivances and diſcoveries of his love in Chriſt; and how freely all theſe are offered to you; and how certainly they may be your own; peruſe the promiſes and ſweet expreſſions of Love and Grace; and exerciſe your ſouls in ſerious meditation, prayer, thankſgiving, and praiſe; and withall remember, that none but theſe will be durable delights; and then tell me, whether a life of ſport and pride, and worldlineſs, and fleſh-pleaſing, or a life of faith and Holineſs, be the better, the ſweeter, and more pleaſant life.

Direct. 3. If you would taſte the Pleaſures of a Holy life, you muſt apply your ſelf to Chriſt in the uſe of his appointed means, for the renewing of your natures: that his Spirit may give you a new underſtanding and a new heart, to diſcern and relliſh spiritual things: For your old corrupted minds and hearts will never do it. They are unſuitable to the things of God, and therefore cannot Receive them, nor ſavour them, nor be ſubject to the holy laws, 1 Cor. 2. 14, 15. Rom. 8. 5, 6, 7, 8. The appetite and relliſh of every living creature is agreeable to its nature. A fiſh hath ſmall pleaſure in the dry land; nor a bird in the deeps of water; graſs and water is ſweeter to an Ox then our moſt delicate meats and drinks Corruption and Cuſtom have made you ſo vitious, that your natures are not ſuch as God made them at the firſt, when he himſelf was mans deſire and delight: but they are now inclined to ſenſual things, being captivated by the fleſhly part, and have contracted a ſtrangeneſs and enmity to God. And therefore thoſe Hearts will never relliſh the ſweetneſſes of a life of Faith, and Holineſs, till Faith and Holineſs be planted in them, and they be born again by regenerating grace: For that which is born of the fleſh is fleſh, (and but fleſh; and therefore doth reach no higher then a fleſhly inclination can move it); and that which is born of the ſpirit is ſpirit; and therefore will relliſh and love things Spiritual.

Direct. 4. Laſtly, if you would taſte the pleaſures of a Holy life, you muſt forbear thoſe ſinful fleſhly pleaſures, which now you are ſo taken up with. For theſe are they that infatuate your underſtandings, and corrupt your appetites, and make the ſweeteſt things ſeem loathſom to you. As the uſing of vain ſports, and filthy luſt, abroad, doth make ſuch perſons a weary of their own relations, and families, and buſineſs at home; ſo alſo the glutting of the mind with vanity, and uſing your ſelves to ſinful pleaſures, is it that turns your hearts from God, and maketh his Word and Wayes unſavoury to you. You muſt firſt with the Prodigal, Luke 15. be brought into a famine of your former pleaſures, and be denyed the very husk, and then you will remember that the meaneſt ſervant in your Fathers houſe is in a far better caſe then you, having bread enough, while you periſh through hunger. And hence it is that God doth ſo often promote the work of Converſion by Affliction; and by the ſame means carryeth on the work of Grace in moſt that he will ſave. Cannot you tell how to leave your ſenſual pleaſures? What will you do when ſickneſs makes you weary of them? Weary of your meat, and drink, and bed; weary to hear talk of that which now doth ſeem ſo ſweet? and to ſay, I have no pleaſure in them? Cannot you ſpare your friends, your ſports, your bravery, your wealth and other carnal accommodations? What will you ſay of them, when pain diſgraceth them, and convinceth you of their inſufficiency to ſtand you in any ſtead? Theſe things that you are now ſo loth to leave, may ſhortly become ſuch a load to your ſouls, as undigeſted meat to the ſtomack that is ſick, that you can have no eaſe till you have caſt them off.

Away therefore with theſe luſcious Vanities betime, which vitiate your appetites, and put them out of relliſh with the things that are truly pleaſant. O what a ſhame it is to hear a man ſay [I ſhall never endure ſo godly, and ſpiritual, and ſtrict a life;] when he can endure and take pleaſure in a life of ſin! You may wiſelyer lie down in the dunghill or the ditch and ſay, [I ſhall never endure a cleaner place;] or feed on carrion, and ſay, [I ſhall never endure a cleaner dyet;] or accompany only with enemies and wild beaſts, and ſay [I ſhall never endure the company of my friends.] What! is God worſe then the creature, and Heaven then earth? and ſo much worſe, as not to be endured in your thoughts and affections in compariſon of them? You will never know your friends till you forſake theſe deceivers! Nor ever know the Pleaſures of a Holy life, till you will let go the poyſonous pleaſures of ſin: And then you may find that Sanctification deſtroyeth not, but changeth and recovereth your Delights: and giveth you ſafety for the greateſt peril, health for ſickneſs, friends for enemies, gold for droſs, life for death, and the fore-taſts of Reſt for tiring vexation.

2. THE ſecond ſort that are hence to be Reproved, are, Thoſe weak and troubled ſervants of the Lord, that live as ſadly as if they found more grief then pleaſure in the wayes of God.

Indeed it is to be lamented that few of the heirs of life do live according to the happineſs and dignity of their Calling; nor are the great things that God hath done for them ſo apparent in the cheerfulneſs and comforts of their lives as they ſhould be: But ſome that are addicted to dejectedneſs, do in a greater meaſure wrong Chriſt and themſelves, being alwayes feeding upon ſecret griefs, and torturing themſelves with doubts and fears, and acquainted with almoſt no other language but lamentations, ſelf-accuſations and complaints. Theſe poor ſouls uſually diſcover honeſt hearts, that are weary of ſin, and low in their own eyes, and long to be better, and do not diſ-regard the matters of their ſalvation as dead-hearted ungodly ſinners do. Their complaints ſhew what they would be: and what they would be ſincerely, that they are in Gods account. But yet they live ſo far below the ſweet delights which they might partake of, and ſo far below the proviſions of their Fathers houſe, and the riches of the Goſpel, that they have cauſe to lament their exceſſive lamentations, and more cauſe to reform this ſad diſtemper, and no cauſe to indulge it, as uſually ſuch do. And though with the moſt of them ſome natural paſſions and weakneſſes, and ſome melancholy diſtempers are ſo much the cauſe, as may much excuſe them, yet becauſe it is an evil which muſt be diſowned, and Reaſon muſt be the means, where people have the free uſe of Reaſon, I ſhall lay down ſome of the great inconveniences of this ſad diſtemper, and beſeech thoſe that tender the honour of God, and would do that which is moſt pleaſing to him, and love not their own calamity, that they will ſoberly conſider of what I ſay, and labour to regulate their minds accordingly.

1. I deſire the dejected Chriſtian to conſider, that by his heavy and uncomfortable life, he ſeemeth to the world to accuſe God and his ſervice, as if he openly called him a rigorous, hard, unacceptable maſter, and his work a ſad unpleaſant thing. I know this is not your thoughts: I know it is your ſelves and not God and his ſervice that offendeth you; and that you walk not heavily becauſe you are holy, but becauſe you fear you are not holy, and becauſe you are no more holy: I know it is not of grace, but for grace that you complain. But do you not give too great occaſion to ignorant ſpectators to judge otherwiſe? If you ſee a ſervant alwayes ſad, that was wont to be merry while he ſerved another maſter, will you not think that he hath a maſter that diſpleaſeth him? If you ſee a woman live in continual heavyneſs ever ſince ſhe was marryed, that lived merrily before, will you not think that ſhe hath met with an unpleaſing match? You are born and new born for Gods honour: and will you thus diſhonour him before the world? What do you (in their eyes) but diſpraiſe him by your very countenance and carriage, while you walk before him in ſo much heavineſs! The child that ſtill cryes when you put on his ſhoes, doth ſignifie that they pinch him: and he diſpraiſeth his meat that makes a ſower face at it: And he diſpraiſeth his friend, that is alway ſad and troubled in his company! He that ſhould ſay of God [Thou art bad, or cruel and unmerciful] ſhould blaſpheme. And ſo would he that ſaith of Holineſs [It is a bad, unpleaſant, hurtful ſtate.] How then dare you do that which is ſo like to ſuch blaſpheming? when you ſhould abſtain from all appearance of evil? 1 Theſ. 5. 22. Canſt thou find in thy heart thus to diſhonour and wrong the God whom thou ſo much eſteemeſt, and the grace which thou ſo much deſireſt? For a wicked man that is far from God, to go heavily or roar in the horrour of his ſoul, is a ſhame to his ſin, but no diſhonour to God and Holineſs. But for you that are near him, in relation, engagement, and attendance, to walk ſo heavily, reflects on him to whom you are Related, and from whom you look for your Reward.

2. Conſider alſo, What a lamentable hinderance you are hereby to the converſion and ſalvation of ſouls? Your countenances and ſad complainings do affright men from the ſervice of the Lord, and as it were call to them, to keep off and fly from the way that you find ſo grievous. You gratifie Satan, the enemy of Chriſt, and Holineſs, and ſouls, and become his inſtruments (though againſt your wills) to affright men from the way of life. As the Papiſts keep their deluded Proſelytes abroad from Truth and Reformation, by giving them odious deſcriptions of the Proteſtants, as if they were Hereticks, proud, frantick, mad, and ſcarcely men, and when they burn them, they adorn them with pictures of the Devil; even ſo doth Satan keep poor ſouls from entertaining Chriſt and Truth, and entering the holy pathes, by making them believe that the ſervants of Chriſt are a company of diſtempered melancholy ſouls, and that Godlineſs is the way to make men mad; and that he that will ſet his heart on Heaven, muſt never look more for a merry comfortable life on earth. Hence comes the proverb of the Malignant Formaliſts and Prophane, that A Puritane is a Proteſtant frightened out of his wits. And will you confirm this ſlander of the Devil and his inſtruments? Will you entice men to believe him? Will you make your ſelves ſuch pictures of unhappineſs? and wear ſuch a Vizor of calamity and miſery, as ſhall frighten all that look on you and obſerve you, and diſcourage them from the way which they ſee accompanyed with ſo much ſorrow? As you hang up dead crows in your field to frighten the reſt from the Corn, and as murderers are hanged in irons to terrifie all that ſee them from that crime, or as the heads of Traytors are ſet up to the ſame end, as proclaiming to all paſſengers, [Thus muſt you be uſed if you will do as they:] Juſt ſo would Satan fill you with terrours, and overwhelm you with grief, and diſtract you with cauſeleſs doubts and fears, that you may appear to the world a miſerable ſort of people; and then all that look on you will be afraid of Godlineſs, and think they ſee it as it were written in your fore-heads, [Such drooping pittiful creatures muſt all be, that will lead ſo preciſe and heavenly a life.] Do you think your carnal neighbours and acquaintance will not be deterred from a holy life, when they ſee that ſince you turned to it, you do nothing but complain, and droop, and mourn, as if you were worſe then you were before? And was it not enough that you hindred their converſion before, when you were in your ignorance and ſin, by your wicked examples and encouragements, but you muſt hinder it ſtill by your dejected diſcouraging countenances and converſations? Yea perhaps your later exceſſive troubles may do more to hinder their converſion, then your perſwaſions and examples did before. And can you find in your hearts to lay ſuch a ſtombling block as this in the way of your miſerable acquaintance, to keep them from ſalvation? Will it not grieve you to think that you ſhould have ſo great a hand in mens damnation, even ſince you are returned to God your ſelves? I know by your ſorrows and complaints, that the perdition of a ſoul is no ſmall matter in your eyes: O therefore take heed of that which may procure it. The uſe that Satan would have you make of theſe very words is, to go away with more dejection, and to ſay, [What a wretch am I? even unmeet to live, that by my griefs am not only miſerable my ſelf, but alſo hinder the ſalvation of others:] And thus he would draw thee to grieve over all thy griefs again, and becauſe thou haſt exceeded in thy ſorrows, to be more exceſſive: and ſo to add one ſin unto another; and to do more, becauſe you have done too much: o that grief is all that he can allow thee; and one grief ſhall be made the reaſon of another, that thou maiſt run thus in a round of miſery, and ſtop in grieving, and go no further: Whereas thou ſhouldſt ſo grieve for ſuch grief as may call thee off, and ſtay thy grieving: and thy repenting ſhould be the cure and forſaking of thy ſin, and not the renewal of it.

But on the other ſide, if thou couldſt live a heavenly joyful life, that the glory of thy hopes might appear in thy countenance, thy conference and converſation, how many might hereby be drawn to Chriſt, and cauſed to think well of the ways of God? Did the Godly but exceed the reſt of the world, in holy joy and cheerfulneſs of mind, as much as they exceed them in happineſs and in the cauſes of true joy, what an honour would it be to Chriſt and holineſs? and what an attractive to win the ignorant to embrace the motions of ſalvation? How eaſily would they let go their ſinful pleaſures, their gluttony, and drunkenneſs, and filthineſs, and gaming, if they did but ſee by the carriage of believers, that they were like to exchange them for much greater joys? You cannot expect that ignorant men, that never tryed a holy life, and have a natural enmity againſt it, ſhould ſee the excellency of it immediately in it ſelf; But they will judge of Religion by the perſons that profeſs it: That ſhall ſeem to them the beſt Religion, that hath the beſt and happieſt profeſſors: And thoſe ſeem to them the happieſt and beſt, that have the greateſt comforts, and conquer moſt the troubles of their minds. You can expect no other, but that countrey people, that know not the nature of medicines themſelves, ſhould judge of them by the ſucceſs, and think that he followeth the beſt advice, who is moſt healthful, and of longeſt life. And ſo will the ignorant judge of the holy doctrine and commands of God, by the lives of thoſe that ſeem to follow them. O therefore behave your ſelves in the Church of God, as thoſe that remember, that they live in the preſence of a world of men, whoſe happineſs or miſery hath much dependance on your lives. If you were debating the caſe with a ſenſual wretch, would you not tell him that Holineſs is a ſtate of greater pleaſure then his ſin? Tell him ſo then by your example as well as by your words: Let him ſee as well as hear of the confidence and comforts of true believers. Were Chriſtianity exemplified in the lives of Chriſtians, how excellent a ſtate would it appear? were we but ſuch as the holy doctrine and Chriſtian pattern requireth us to be, even the blind malicious world would be forced to admire the attainments of the Saints: Though they might hate them, yet they would admire them. Were we ſuch as Stephen, that was full of faith and of the Holy Ghoſt, and could ſtedfaſtly look up to heaven by faith, and ſee there the Glory of the living God, and Jeſus ſtanding at his right hand, till we were raiſed to his boldneſs in defence of the truth, and his quiet ſubmiſſion to the greateſt ſufferings, the world would not then be able to reſiſt the wiſdom and ſpirit by which we ſpeak, but the faces of believers would ſometime appear to the terrour of their perſecutors, as the faces of Angels; as Act. 6. 5, 10, 15. & 7. 51, 55, 56, 60. They are high and glorious things that are aſſured to us in the promiſes of the Goſpel. Did but theſe things appear, in the ſtedfaſt faith, the confident hopes, deſires, and joys of us that do expect them, believers then would be the wonder of the world; and our joys would ſo ſhame their dreaming, childiſh, brutiſh pleaſures, that doubtleſs multitudes would flock in, to ſee what it is that ſo delighteth us, that they might be made partakers of our joys. Even as Simon Magus himſelf when he ſaw the Miraculous guift of the Holy Ghoſt, would fain have bought that guift with money; ſo men that are yet carnal, in the gall of bitterneſs and bond of their iniquities, will yet ſee a deſirable excellency in the Joy of the Holy Ghoſt, and wiſh they were partakers of ſuch joys, though yet they are unacquainted with the way to attain it.

I do therefore intreat you all that believe and hope for an everlaſting Crown, that you will ſhew the poor deceived world the preciouſneſs of your faith and hopes, and the high prerogative of the Saints, in your •• anſwerable cheerfulneſs and joy, and live not with as dead and uncomfortable hearts as thoſe that have nothing but a vexatious tranſitory world to comfort them: much leſs to be more dejected then theſe wretched ſouls. Do you not deſire the converſion of your carnal friends, and all about you? would you not be glad if you could further it? O that you could try this pleaſant way! and ſhew them that you have found the unvaluable treaſure! And as the Rich live in greater pompe, and at higher rates then the poor, ſo you that ſpeak of the Riches of Grace, and live in the family of the Lord, O ſhew the world the dignity of your ſtate, by your holy courage and comfortable behaviour, and by your living above the pleaſures and griefs of unbelievers! When they glory in their proſperity, do you Glory in the Lord: When they boaſt themſelves in their riches or reputation, do you imitate holy David who profeſſeth, Pſal. 34. 1, 2, 3. [I will bleſs the Lord at all times: his praiſe ſhall continually be in thy mouth. My ſoul ſhall make her boaſt in the Lord: the humble ſhall hear thereof and be glad: O magnifie the Lord with me, and let •… lt his name together.] And Pſal. 44. 8. [In God will we boaſt 〈…〉 the day long, and praiſe thy Name for ever.] By ſuch ſpiritual joyfulneſs your lives would be a continued Sermon; and you might thus preach home more ſouls to Chriſt, then the moſt excellent preacher by bare perſwaſions. Poor ſinners would begin to pitty themſelves that live ſo far below the Saints; and they would think with themſelves [It is not for nothing that theſe men rejoyce, and are comfortable even in the loſs of all thoſe things that we take all our comfort in!] For the honour of your deareſt Lord, and for your own felicity, and for the ſake of the miſerable ſouls about you, I beſeech you Chriſtians do your beſt to reach this ſweet and joyfulleſt life, and to avoid thoſe inordinate troubles and deſpondencies which are like to croſs theſe bleſſed ends. And pray for me and the reſt of his ſervants, that the Lord will forgive us our diſhonouring of his name, our wronging our own ſouls, and our diſcouraging the world from living unto God, by our living ſo far below his mercies, and ſo unanſwerable to the unſpeakable treaſures of his Saints: and that for the time to come, we may lay this duty more to heart, and by the comforting ſpirit may be elevated to the performance of it.

But I ſuppoſe ſome will ſay [T •• tell me how I ſhould live for the encouragement of others is but to draw me to an hypocritical affectation and counterfeiting of joy and courage; as long as I am unable inwardly to rejoyce, and can ſee no ſufficient cauſe of my rejoycing in my ſelf.]

Anſw 1. I ſhall by and by ſhew you that you have ſufficient, yea unſpeakable cauſe of joy. 2. And now I ſhall only ſay that you are not to ſuſpend and forbear your comfort, till you have full aſſurance of your own ſincerity: your probabilities, and weakeſt faith, and hope, will warrant a more comfortable life then you can live. And it is not hypocriſie, but a neceſſary duty to do the outward actions that are here commanded us, though we cannot reach to that degree of inward comfort that we deſire: For we do not hereby affirm our ſelves to have the joy which we have not: (I am not perſwading any man to lye:) but only we expreſs as fully as we are able that little which we have: And a little indeed, a very little of ſuch a high and heavenly nature, grounded on the ſmalleſt hopes of everlaſting life, will allow you in the expreſſion of it, to tranſcend the greateſt delights of the ungodly: And alſo we do perform the external part, both as a commanded duty, and as a means to further the inward rejoycing of the ſoul. So outward ſolemnity and feaſting in dayes of Thankſgiving, are as well to further inward Joy, as to expreſs it: Even as mean attire, and faſting, and humbleſt pro trations before the Lord, on dayes of Humiliation, are as much to further inward Humiliation as to expreſs it. The behaviour of the body hath an operative reflexion on the mind: and therefore ſhould be uſed not only for the diſcovery, but for the cure of the ſoul. If you cannot reſtrain your anger as you deſire, it is no hypocriſie, but your duty to hide it, and to refrain from the ſinful effects. And if you can but uſe your ſelves ſome time to behave your ſelves in your anger, as if you had no anger, in meekneſs of ſpeech and quietneſs of deportment, anger it ſelf will be the quicklyer ſubdued, and in time will be the eaſier kept out. If you cannot reſtrain your inordinate eppetite to meat or drink, for quality or quantity; it is yet no hypocriſie, but your duty, to hold your hands and ſhut your mouthes and refrain the things to which you have an appetite. And if you will but uſe your ſelves a convenient time to forbear the thing, you will ſubdue the appetite. If the drunkard will forbear the drink, and the glutton his too much deſired diſh, and the ſportful gameſters their needleſs and ſinful recreations, they will find that the fire of ſenſuality will go out, for want of fuell. As the too wanton Poet ſaith concerning wanton Love,

Intrat amor mentes uſu: dediſcitur uſu: Qui poterit ſanum fingere, ſanus erit.

Uſe kindleth it: and uſe quencheth it: He that can but live as a ſound man, ſhall at laſt become a ſound man. If you cannot overcome your inward Pride as you deſire, you muſt not therefore ſpeak big, and look high, and ſwagger it out in bravery, and accompany with gallants, to avoid Hypocriſie: But you muſt ſpeak humbly, and be cloathed ſoberly, and accompany with the humble; And 1. this is the performance of one part of your duty; 2. and it is the expreſſion of your Deſires to be more humble, and conſequently of ſome humility contained in theſe deſires; 3. and it is the way to work your hearts to that humility which you want; or the way in which you muſt wait on God for the receiving of it: So if you cannot overcome the Love of the world as you deſire, do not therefore forbear giving to the poor, for fear of Hypocriſie: But give the more, that you may perform ſo much of your duty as you can, and may the ſooner overcome your worldly love. Some trees will be killed with often cropping: But if they will not, it is better that a poyſonous plant ſhould live only in the root, then ſprout forth and be fruitful.

Even ſo, if you cannot overcome your inward doubts, and fears, and ſorrows, as you deſire, yet let them not be fruitful, nor cauſe you to walk ſo dejectedly before the world, as to diſhonour God and your holy profeſſion: And if you have not the inward comfort you deſire, expreſs your deſires, and the hopes and ſmalleſt comforts that you have, to the beſt advantage for your Maſters honour: And you will find that a holy chearfulneſs of countenance, expreſſion and deportment, will at laſt much overcome your inordinate diſquietments, and much promote the joyes which you deſire. But yet that you may ſee cauſe for the cheerfulneſs to which I now exhort you, I next adde.

3. If thou have but one spark of ſaving grace, it is not poſſible for thee now to conceive or expreſs the happineſs of thy ſtate, and the cauſe thou haſt to live a thankful jeyous life. If thou have no grace, thou art not the perſon that I am now ſpeaking to. If thou have no grace, whence is it that thou ſo much deſireſt it? What is it that cauſeth thee to lament the want of it, and walk ſo heavily, but becauſe thou art ſo much in doubt of it? If thou truly Love it, thou haſt it, (for it is only grace that cauſeth an unfeigned Love of grace). And if thou love it not, why canſt not thou more quietly be without it? Why doſt thou make ſo much ado for it? But if thou have it in the leaſt degree, and ſo art born again of the ſpirit, thou haſt with it an unſpeakable treaſure of delights: The God of Life and Love is thine: The Lord Jeſus Chriſt is thine: The Spirit is thine: The promiſes are thine: and Heaven it ſelf is thine in title, and ſhall be thine in full perpetual poſſeſſion. The God that made and ruleth all things, is Reconciled to thee, and is thy Father, having by grace in Chriſt adopted thee to be his Son; Rom. 5. 1, 2, 10, 11. & 8. 1, 16, 17. Gal. 4. 6. 2 Cor. 6. 18. The Son of God is become thy Head, and thou art become a member of his body, as fleſh of his fleſh, and bone of his bone, (which no man ever yet hath hated) Epheſ. 5. 23, 27, 29, 30. Thou art become the Temple and reſidence of the Holy Ghoſt. Thy title to Heaven is incomparably more ſure, then any mans humane title to his poſſeſſions or inheritance on earth: And what rejoycing can be too great for a man in thy condition? O what a Life ſhould that man live? with what ſweet delight ſhould he be tranſported, that hath the Spirit of Chriſt now living in him, to prepare him and ſeal him up for an endleſs life with Chriſt? He that ſhall be ſhortly ſo full of joy, ſhould not be empty now when he remembreth what he muſt ſhortly be. Doth it beſeem him now to dwell in grief, and refuſe conſolation, that muſt in a few dayes be ſwallowed up with Joy? If thou that fitteſt here in heavineſs, wert aſſured that ſhortly thou ſhouldſt be with Chriſt, and made a bleſſed companion of Angels, and poſſeſſed of thy Maſters joy, a joy that hath no bounds or end, would not thy Conſcience then tell thee, that thou greatly wrongeſt ſuch abundant mercy, in that thou art no more affected with it? and that thy want of joy doth expreſs thy too much want of thankfulneſs. Doſt thou ſit there like a child of God, and like an heir of Heaven, and a co-heire with Chriſt? (Rom. 8. 16, 17.) Doth that ſorrowful heart, and that dejected countenance become one that muſt live with Chriſt for ever, in ſuch reſplendent glory as thou muſt do? and that hath but a few more dayes to live, till thou take poſſeſſion of theſe endleſs joyes? The Lord pardon and heal our unbelief. Did Faith more effectually play its part, as it is the evidence of things not ſeen, and withdraw the veil, and ſhew us, though but in a glaſs, the glory which we muſt ſee with open face, it would be wine to our hearts, and oyl to our countenances, and make our poverty, ſickneſs and death, more comfortable then the wealth, and health, and life of the ungodly.

I know you will ſay ſtill, that you could rejoyce if you were ſure all this were yours: but when you rather think you have no part in it, it can be but ſmall comfort to you.

Anſw. 1. But who is it long of that you have ſtill ſuch fears? Have you not in your ſouls that Love to Holineſs, that deſire after it, that hatred and wearineſs of ſin, that Love to the ſearching diſcovering uſe of the Word of God, that Love to the Brethren, which are the evidences of your title, and to which God hath plainly promiſed ſalvation? If then you have your Title in the Promiſe, and your Evidences in your hearts, and yet will be ſtill queſtioning whether you have them or no, and whether the Kingdom ſhall be yours, your weakneſs and inconſiderateneſs cauſeth your own ſorrows: And when you have ſinfully bred your doubts, will you inſiſt on them to excuſe your following ſins?

2. Are you not ſure that Chriſt and his benefits are yours? I am ſure they are yours, or may be if you will: and nothing but your continued refuſal can deprive you of them. For this is the very tenor of the promiſe: And if you will not have Chriſt and his offered benefits, why do you ſo diſſemble as to take on you to mourn becauſe you have them not? But if you are willing, they are yours.

Object. But (you will ſay) if we had nothing but cauſe of comfort, we could rejoyce: but we have cauſe of ſorrow alſo: How can we live comfortably under ſo much ſin and ſuffering?

Anſw. By this account you will never rejoyce till you come to Heaven; for you will never be free from ſin and ſuffering till then. Nay it ſeems you would have no man elſe rejoyce, and ſo would baniſh all comfort from the world: For there is no man without ſin and ſuffering.

But what can there be of any weight to prohibit a ſincere Believer from ſeaſonable ſpiritual rejoycing? Have you ſin? It is not groſs and reigning ſin: And ſinful infirmities, the beſt of the Saints on earth have had. As your ſin muſt be your moderate ſorrow; ſo the pardon of it, and the degree of mortification which you have attained, and the promiſe you have of full deliverance, ſhould be the matter of your greater joy. Are your Graces weak? Be humbled in the ſenſe of that your weakneſs; but rejoyce more that they are ſincere and will be perfect. Are your afflictions great? Be humbled under them: But rejoyce more that they are but Fatherly chaſtiſements, proceeding from Love, and tending to your greater good; and that you are ſaved from the conſuming fire, and ſhall live in everlaſting reſt, where affliction ſhall be known no more. Is it poſſible for that man that hath the love of God, and ſhall have heaven for ever, to have any ſufferings that ſhould weigh down theſe, and be matter to him of greater ſorrow then this of joy? Can you imagine that there is more evil in your infirmities and ſufferings, then there is good in God, and happineſs in Heaven? Is it reaſon and equity that you ſhould look at ſin only, and not at grace? and at what you want only, and not at what you have received? Seeing you have more cauſe of joy then ſorrow, ſhould you not diſtribute your affections proportionably as there is cauſe? I diſſwade you not from ſeaſonable moderate ſorrows: But ſhould not your joy be much greater, as long as the cauſe of it is much greater?

4. And here I would intreate you to conſider well of the tenour of Gods commands concerning this matter in the Goſpel, and of the examples of the Saints there left on record: And then tell me, which courſe it is that God is beſt pleaſed with. Your chearful or your dejected courſe of life: I find that though I pitty the ſad and miſerable, yet I had rather my ſelf have a chearful, then a drooping, grieving, troubled companion and friend: Becauſe I deſire one ſuitable to my ſelf in the ſtate I would be in; and I delight in the welfare, and not in the diſtreſs and miſery of my friend. And ſurely God that is Love it ſelf, and hath created Joy in man to be his Happineſs, and hath placed ſo much of miſery in ſorrow, can never be ſo delighted in our diſtreſs and trouble, as in our content and joy. As he hath ſworn that he takes no pleaſure in the death of the wicked, but rather that they repent and live; ſo we may boldly conclude that he takes no pleaſure in the anguiſh and dejectedneſs of his children, but rather that they walk in Love and chearful Obedience before him. But his Word will fully and plainly tell you, what temper it is that is moſt pleaſing to him. It is a light and eaſie burden that Chriſt doth call us to bear; and it is his office to eaſe us and give us reſt that labour and are heavy laden with burdens of our own. Mat. 11. 28, 29. He was anointed to preach the Goſpel, or glad tidings of ſalvation to the poor; and ſent to heal the broken-hearted; to preach deliverance to the captives, and recovering of ſight to the blind, and to ſet at liberty them that are bruiſed, and to preach the acceptable year of the Lord, Luke 4. 18, 19. When he was to leave the world, how carefully did he provide for the comfort of his Diſciples? Commanding them not to let their hearts be troubled, Joh. 14. 1. and promiſing to ſend the comforter to them, and that he would come to them, and not leave them Comfortleſs, verſ. 16, 18, 26. Repeating it again, v. 27, 28. [Peace I leave with you: my peace I give unto you: not as the world giveth give I unto you: Let not your heart be troubled, neither be afraid] Nay, he engageth them as they Love him to rejoyce, even becauſe he went unto the Father: He engageth them in the decreſt Love to one another that their lives might be the more comfortable, He foretelleth them of his ſufferings and of their own, leſt being ſurprized, their ſorrow ſhould be the more. He promiſeth them that their ſorrow ſhall be turned into joy, Joh. 16. 20. and that in him they ſhall have peace, when in the world they have tribulation, v. 33. directing them to prayer, and promiſing to hear them that their joy may be full, v. 24. and promiſeth that none ſhall take it from them, v. 22. telling them of the manſions that he prepareth for them, and that it is his will, that they be with him, and behold his glory, that nothing might be wanting to their joy, Joh. 14. 2, 3. & 17. 23, 24. When he appeareth to them after his Reſurrection, his ſalutation is, [Peace be unto you] Joh. 20. 19, 21, 26. The abounding and multiplying of this holy Peace, is the deſire and ſalutation of Paul to the Churches in all his epiſtles, Gal. 6. 16. Epheſ. 6. 23. Rom. 15. 33. 1 Cor. 1. 3. Rom. 1. 7. Gal. 1. 3. Phil. 1. 2. Col. 1. 2. 2 Theſ. 1. 2. 1 Tim. 1. 2. Tit. 1. 4. Philem. 3. So Peter 1 Pet. 1. 2. & 2. 1, 2. & 2 Joh. 3. & 3 Joh. 14. The Goſpel it ſelf is a meſſage of glad tidings Luk. 8. 1. Act. 13. 32. And it is the work of the miniſters of Chriſt, to preach Peace to the ſinful world through him, Act. 10. 36. and to beſeech them to be reconciled to God, 2 Cor. 5. 19, 20. and to bring Peace to the houſes where any of the ſons of Peace abide, Matth. 10. 12, 13. Luk. 10. 6. Triumphing joys and proclamations of Peace were the entrance of Chriſts Kingdom: This Angels proclaime, Luk. 2. 14. [Glory be to God in the higheſt: on Earth Peace: Good will towards men] This the new inſpired Diſciples proclaim, Luk. 19. 37, 38. [The whole multitude of the Diſciples began to rejoyce, and praiſe God with a loud voice, for all the mighty works that they had ſeen, ſaying, Bleſſed be the King that cometh in the name of the Lord: Peace in heaven, and Glory in the Higheſt] what abundance of commands for Rejoycing are in the Scripture? Pſal. 31. 1. [Rejoyce in the Lord O ye righteous: for praiſe is comely for the upright. Pſal. 97. 11, 12. Light is ſown for the righteous, and gladneſs for the upright in heart. Rejoyce in the Lord ye righteous, and give thanks at the remembrance of his holineſs] 1 Theſ. 5. 16. Rejoyce evermore. Phil. 3. 1. Finally my Brethren, Rejoyce in the Lord; Phil. 4. 4. Rejoyce in the Lord always, and again I ſay rejoyce. 6. Be careful for nothing: but in every thing by prayer and ſupplication with thanks giving, let your requeſts be made known unto God] And thus are the godly ordinarily deſcribed, even in their deepeſt ſufferings and diſtreſs, Rom. 5. 1, 2. Being juſtified by faith we have peace with God—and rejoyce in hope of the glory of God: And not only ſo, but we glory in tribulation—] Phil. 3. 3. It is the deſcription of a regenerate man [to worſhip God in ſpirit: to rejoyce in Chriſt Jeſus: to have no confidence in the fleſh] 1 Pet. 1. 6, 8. It is the deſcription of believers [to Rejoyce greatly in a Chriſt not ſeen, even with joy unſpeakable and full of glory: though for a ſeaſon if need be, they may be in heavineſs through manifold temptations, 1 Pet. 4. 12, 13. 14. even in the fiery tryal we muſt rejoyce, as being partakers of the ſufferings of Chriſt, that when his glory ſhall be revealed, we may be glad alſo with exceeding joy] when all manner of evil is ſpoken of us falſly, for the ſake of Chriſt, and when we are hated of all men and reproached, we muſt rejoyce and be exceeding glad, and leap for joy, as knowing that our reward in heaven is great, Luk. 6. 22, 23. Matth. 5. 11, 12. The Apoſtles were [as ſorrowful, yet alway rejoycing: as having nothing, and yet poſſeſſing all things] 2 Cor. 6. 10. rejoycing in their ſuffering for believers, Col. 1. 24. even when they were beaten, rejoycing that they were counted worthy to ſuffer for the name of Chriſt, Act. 5. 39, 40. The rich muſt Rejoyce in that he is made low, as well as the brother of low degree in that he is exalted, Jam. 1. 9, 10. The Eunuch when he was but newly converted, [went on his way rejoycing] Act. 8. 39. There was great joy in Samaria when they had received the word of God, Act. 8. 8. The voice of rejoycing and ſalvation is in the tabernacles of the righteous. The ſtatutes of God are the rojoycing of their heart, Pſal. 119. 111. & 19. 8. All thoſe that truſt in God ſhould rejoyce, and ſhout for joy, and all that love his name ſhould be joyful in him, Pſal. 5. 11. & 33. 21. [Let the righteous be glad: let them rejoyce before God, yea let them exceedingly rejoyce, Pſal. 68. 3. Let us therefore deſire [to ſee the good of his choſen, and rejoyce in the gladneſs of his nation, and glory with his inheritance, Pſal. 106. 5. [Sing unto the Lord: ſing Pſalms unto him: talk of all his wonderous works:] Glory ye in his holy name: let the heart of them rejoyce that ſeek the Lord] Pſal. 105. 1, 2, 3. The Saints ſhall ſhout aloud for joy, Pſal 132. 9, 16. [Be glad in the Lord, O ye righteous, and ſhout for joy all ye that are upright in heart] Pſal. 32. 11. [Behold my ſervants ſhall rejoyce; but ye ſhall be aſhamed: Behold my ſervants ſhall ſing for joy of heart: but ye ſhall cry for ſorrow of heart, and ſhall houle for vexation of ſpirit, Iſa. 65. 13, 14.]

Abundance ſuch paſſages tell you what manner of perſons it is that God delighteth in, and what he would have you be and doe. Theſe I have recited to ſhame the godly out of their undecent troubles and dejectedneſs, as you would ſhew a child his face in a glaſs when he cryeth, that he may ſee how he deformeth it. The very Kingdom of God conſiſteth in righteouſneſs, and Peace, and joy in the Holy Ghoſt. If you would live as is moſt pleaſixg unto God, and as beſeemeth thoſe that are indeed believers, let the joy of believers be (as far as is poſſible) your ordinary frame: And if by ſin you wound your ſouls, and bring ſmart upon your ſelves, dwell not in that wounded ſmarting ſtate; but go to your Phyſicions, and beg of God that he will reſtore to you the joy of his ſalvation, and make you to hear the voice of joy and gladneſs, that your broken heart and bones may rejoyce, Pſa. 51. 8, 12.

And take notice throughout all the Scripture, whether you find the ſervants of God ſo much complaining of their want of aſſurance, and of their frequent doubtings of their own ſincerity and his love. I think you will find this a very rare thing in the ancient Saints. They were ſenſible of ſin as well as we; and they were as ſenſible of Gods afflicting hand, and oft (as Job, David, Hezekiah, &c.) complained under it, perhaps with ſome exceſs, and too much queſtioning Gods favour to them as if he had forſaken them. But (beſides and without any ſuch affliction) to live in ordinary trouble of mind through the doubting of their ſincerity, and of Gods ſpecial love, and to be exerciſed in the complaining and diſconſolate way as now abundance of Chriſtians are, this I find little of the Scripture Saints. The reaſon was not becauſe they had more holineſs and leſs ſin than many that now are thus caſt down: For the Goſpel time excelleth theirs in degrees of grace; and I think the greater care that Chriſtians have of their hearts, and of inward rectitude, and communion with God, and their fuller apprehenſions of the life to come, and ſo of their greateſt hopes and dangers, is one great cauſe. But yet there are worſe concurring cauſes. The Love of God, and his readineſs to ſhew mercy, ſhould not be more queſtioned now, when it is ſo abundantly revealed by Chriſt, then it was in times of darker revelation. The ſervants of God did formerly conceive, that nothing but ſin could make man miſerable; and therefore when they had ſinned, they repented; and inſtead of continuing doubts and fears, they bent their reſolutions againſt their ſins; and having caſt away their groſs and wilful ſins, and continuing the conflict againſt their unavoidable infirmities, which they hated, they knew that the door of mercy was ſtill open to them; and that if any man ſin, we have an advocate with the Father, who is the propitiation. The time that is now ſpent in doubting and complaining, and asking How ſhall I know that I ſincerely repent, was then ſpent in Repenting, and reforming, and uſing the means that God hath appointed for the conquering of ſin; and then truſting to his grace and Covenant in the blood of Chriſt for pardon. And it would be better with us if we did thus. Judge now by all theſe Scriptures, and by the courſe of former Saints, how God would have you behave your ſelves. Do you not read an hundred times of their joy, and thanks, and praiſing God, and calling upon others to praiſe him, for once that they perplexedly queſtion their ſincerity?

But perhaps you le ſay, that your ſtrength is ſo weak, and your ſins and enemies ſo ſtrong, and all your duty ſo imperfect and unworthy, that having ſuch continual cauſe of trouble, you cannot chooſe but walk in heavineſs, and in fears.

I anſwer you, 1. But why do you not tell what you have, as well as what you want? Have you not greater cauſe to ſay [My ſins being mortified at the root, and all forgiven, and my ſoul renewed, and reconciled unto God, and I being made an heir of Heaven, how can I chooſe but live in joy?]

2. Are you heartily willing to forſake your ſins, and overcome the things of which you ſo complain? or are you not? If you are not, why do you complain of them? and why will you not conſent to let them go? and uſe Gods means to overcome them? If you are willing, then they are but your pardoned infirmities; For thats the difference between infirmities and reigning ſins: [Whatſoever ſin conſiſteth with a greater Habitual willingneſs to avoid that and all other ſin, then to keep them, is but an Infirmity] for it ſtands with preſent ſaving grace, and is always Habitually or virtually repented of, and actually, when grace, by knowledge and conſideration, hath opportunity and advantage to produce the act.

3. And when once you are truly ingraffed into Chriſt, he is your worthineſs, and your righteouſneſs, and the treaſury of your ſouls; and what you want in your own poſſeſſion, you have in his hands; and as what you have is but his gift, ſo what you want he is able and ready to ſupply. Look not too much to your ſelves, as if your ſafety and happineſs were principally in your own hand. God hath given us eternal life, I. C. Scaliger Epidorp. 1. 7. p. 296. Hoc quod Valeo; Non queo quod debeo: Quid 〈◊〉 Menſura mea es, tu Domine, immenſa poteſtas: Non ego tua: Quod que habe , tu mihi dediſti: Quod que do, non do, ſed accipis; hoc enim dediſti. Tu ſolus tibi ſatis es: tu mihi, tibi que Nec te laudo, ubi laudo: ſed ipſe te ipſe laudas Me perſiciens, non tua, ſic laudibus ornans: Queis me ad te trahis: haud ego te traho ſuper me: Me praeveniens hic ades: ut mihi ſuperfis. and this life is in his ſon. He that hath the ſon, hath life, 1 Joh. 5. 10, 11. It is through him that we can do all things, ſo far as he ſtrenghteneth us: and without him we can do nothing. Make uſe of him therefore as the Lord of life, and joyfully acknowledge all that you receive, and ſtand not dejectedly lamenting that you need him. If you would have the waters of life, goe to the fountain, and do not ſit down and fruitleſly vex your ſelves with complaining of your wants, inſtead of ſeeking for ſupplyes. Is there not an all ſufficient Phyſicion of ſouls at hand? Doth he not freely offer you his help? what though you are not ſuddenly cured? wounds may be cauſed in an hour, but they uſe not to be cured in an houre. Stay his time, and uſe his remedies, and cheerfully truſt him, and you ſhall find the cure ſucceſsfully; go on, though it will not be finiſhed till death.

5. Conſider alſo, that it muſt needs be the beſt and moſt deſirable life, which is likeſt to our life in Heaven. And therefore as Heaven is a ſtate of Joy, ſo Joy is the higheſt and beſt condition on earth. He is the beſt and happyeſt man, that is likeſt to the glorified Saints and Angels; And judge your ſelves whether a dejected or a rejoycing Chriſtian be liker to theſe inhabitants of Heaven?

Object. But (you will ſay) by that rule we ſhould not mourn at all; (for they do not;) Whereas God delighteth in the contrite ſoul, Chriſt bleſſeth mourners and weepers.

Anſw. 1. Your reſemblance of the Saints in Heaven, muſt be propertionable in all the parts. You muſt labour firſt to be as like them as you can in Holineſs, and then in Joy. If you could be as far from ſin as they, you need not mourn at all. But becauſe you cannot, you muſt have moderate, regular ſorrows and humiliation, while you have ſin. But yet withall you muſt endeavour to imitate the heavenly Joyes, according to the meaſure of your Grace received.

2. And it is ſuch a regular contrition, conſiſting in humble thoughts of our ſelves, and tending to reſtore us from our falls and ſorrows, unto our integrity and joy, which God delighteth in: And it is ſuch mourners as theſe, and ſuch as ſuffer for righteouſneſs ſake from men, that Chriſt pronounceth bleſſed: But the inordinate troubles of the ſoul, that exclude a holy delight in God, though he pardon, yet he never doth encourage.

6. Conſider alſo, that a great part of your Religion, yea and the moſt high and excellent part, doth conſiſt in the cauſes, form and effects of this holy joy and chearfulneſs. 1. As to the cauſes of it, they are ſuch as in themſelves are requiſite to the very being of the new creature. Faith and Love, which are the Head and Heart of ſanctifying grace, are the cauſes of our ſpiritual joy. An unwilling, heavy, forced obedience, may proceed from mee Fears, and this will not prove an upright heart. But when once we Believe Everlaſting Glory, and Love Chriſt as our Saviour, and the Father as our Father and felicity, and Love a holy frame of heart and life, as the image of God and that which pleaſeth him, then our obedience will be chearful and delightful, unleſs accidentally we trouble our ſelves by our own miſtakes. If you can truly make God and his will and ſervice your Delight, you may be ſure you Love him, and are beloved by him, as being paſt the ſtate of ſlaviſh fear.

2. And I have ſhewed you that Joy in the Holy-Ghoſt is it ſelf one part of that grace in which Gods Kingdom doth conſiſt; Though not ſuch a part as a Chriſtian cannot poſſibly be without, yet ſuch as is exceeding ſuitable to his ſtate, and neceſſary to his more happy being.

3. And without this holy Delight and Joy, you will deny God a principal part of his ſervice. How can you be thankful for the great mercies of your Juſtification, Sanctification, Adoption and all the ſpecial graces you have received, or for your hopes of Heaven it ſelf, as long as you are ſtill doubting whether any of theſe mercies are yours or not, and almoſt ready to ſay that you never received them? Nay you will be leſs thankful for your health, and life, and food, and wealth, and all common mercies, as doubting le t they will prove but aggravations of your ſin and miſery. And for the great and excellent work of Praiſe which ſhould be your daily ſacrifice, but ſpecially the work of each Lords day, how unfit is a doubting, drooping, diſtreſſed ſoul for the performance of it? You ſtiffle holy Love within you, and ſtop your mouthes when they ſhould be ſpeaking and ſinging the praiſes of the Lord, and diſable your ſelves from the moſt high, and ſweet, and acceptable part of all Gods ſervice, by your unwarrantable doubts and ſelf-vexations. And when all theſe are laid aſide, how poor and lean a ſervice is it, that is left you to perform to him? Even a few tears, and complaints, and prayers? which I know God will mercifully accept, becauſe even in your deſires after him there is Love; but yet it is far ſhort of the ſervice which you might perform. Nay your Heavenly-mindedneſs will be much ſuppreſt, as long as you are ſadly queſtioning whether ever you ſhall come thither, and it will be yours or not.

7. Are you not aſhamed to ſee the ſervants of the Devil and the world ſo jocund, and your ſelves ſo ſad that ſerve the Lord? Will you go mourning ſo inordinately to Heaven, when others go ſo merrily to Hell? Will you credit Satan and Sin ſo much, as to perſwade men by your practice, that ſin affordeth more pleaſure and content then Holineſs?

8. You could live merrily your ſelves before your Converſion, while you ſerved ſin: And will you walk ſo dejectedly now you have repented of it? As if you had changed for the worſe, or would make men think ſo? I know you would not for all the world be what you were before your change. Why then do you live as if you were more miſerable then before?

9. You would be loth ſo long to reſiſt the ſanctifying work of the Spirit: And why ſhould you not be loth to reſiſt its comforting work? It is the ſame Holy Ghoſt that you reſiſt in both: Nay you dare not ſo open your mouthes for wickedneſs, and plead againſt Sanctification it ſelf, as you open them on the behalf of your ſinful doubtings, and plead for your immoderate dejections. If you ſhould, how vile would you appear?

10. Laſtly conſider, that God will lay ſufferings enow upon you for your ſins, and ſuffer wicked men to lay enow on you for well doing, and you need not lay more upon your ſelves. You have need to uſe all means for ſtrength to bear the burdens that you muſt undergo: and it is the joy of the Lord, and the hopes of Glory that are your ſtrength. And will you caſt away the only ſupports of your ſoul, and ſink when the day of ſuffering comes? How will you bear poverty, or reproach, or injuries? how will you meet approaching death, if you feed your doubts of your ſalvation and of the Love of God in Chriſt, which muſt corroborate you? O weaken not your ſouls that are too weak already: Weaken not your ſouls that have ſo much to do and ſuffer: and that of ſo great neceſſity and importance. While you complain of your weakneſs, encreaſe it not by unbelieving uncomfortable complaints. Gratifie not the Devil and wicked malicious men ſo far, as to inflict on your ſelves a greater calamity then all their malice and power could inflict. It is a madneſs in them that will pleaſe the Devil, to the diſpleaſing of God, though the pleaſing of their own fleſh be it that moveth them to it. But for a man to pleaſe the Devil, and diſpleaſe God, even when he diſpleaſeth his own fleſh by it alſo, and bringeth nothing but ſorrow to himſelf by it, this is in ſome reſpects more unreaſonable then madneſs it ſelf. Many caſt away their ſouls for Riches, and Honours, and carnal accommodations; but who would do it for poverty, ſickneſs, or diſgrace? So though many undo their ſouls for fleſhly pleaſures and delights; yet he is a ſtrange man indeed that will offend God even for ſelf-tormenting grief and trouble. O therefore dear Chriſtians, as you have let go all your ſenſual pleaſures for the pleaſing of your Lord, do not let go the pleaſures of his love, for which you have let go all. The Lord taketh pleaſure in his people, even in them that fear him, in thoſe that hope in his mercy, and the meek he will beautifie with ſalvation, Pſalm 147. 11. It is meet therefore that his people take pleaſure in the Lord: that the Saints be joyful in glory; that they ſing aloud upon their beds, and that the high praiſes of God be in their mouthes, Pſalm 149. 4, 5, 6.

O let not the Spirit of God be thought to be like the evil spirit that vexed Saul, that filled his mind with melancholy anguiſh and confuſion: It is the evil ſpirit that renteth and tormenteth thoſe that it poſſeſſeth; though the ſpirit of God doth humble, and by ordinate ſorrow prepare for joy: But its proper work is to ſanctifie, and to comfort, and to eſtabliſh the Believer with Peace that paſſeth underſtanding. As it is a greater ſign of the operation of the Spirit of Chriſt, to reſtore the lapſed by a ſpirit of meekneſs, and to bear one anothers burdens, and exerciſe tenderneſs, compaſſion and charity, then to cenſure and envy, and call for fire from heaven: So even at home (though there we are allowed to be more rigid and cenſorious) it is a more ſure and ſatisfactory diſcovery of the Spirit of Grace within us, if we are raiſed to a ſweet delight in God, and quieted in his Love, and carryed out in chearful obedience, thankfully acknowledging the grace that we have received, and waiting in the uſe of means for more, then if we are only turmoiled and troubled in our minds, and toſſed up and down with unprofitable griefs and fears, that abate our Love to God, and our holy joyes. It is the ſtill voice that doth moſt fully acquaint us that it is Chriſt the Prince of Peace that speaketh to us: Though at firſt when he findeth a ſinner in a ſtate of enmity and rebellion, he often uſeth to thunder and lighten, and call to him as to Saul, [Why perſecuteſt thou me?] Wilt thou kick againſt the pricks? Wilt thou fight againſt heaven? Or canſt thou bear the wrath of God Almighty? Yet to the humbled penitent ſoul, there is none in all the world ſo tender as Jeſus Chriſt, the Lamb of God, the Churches husband, that cheriſheth them as his own fleſh. O that you did but know the greatneſs and tenderneſs of his love to you, while you lie trembling under the unjuſt apprehenſions of his wrath! It would then ſo tranſport you with raviſhing delights, that the world would ſee that the Saints of the moſt High have higher Pleaſures then the world affordeth.

BUt I know you will ſay, [Alas, what need you exhort us to ſpiritual pleaſures and conſolations? Do you think there is any man in love with ſorrows? or unwilling to live a joyful life? O that you could tell us how we might attain it; and you ſhould quickly ſee that we are willing.]

Anſw. And if you are ſo willing to attain it, as to be alſo willing to uſe the means, you ſhall quicklyer ſee that I ſhall certainly inform you how you may attain it; and how you may come to find a life of Holineſs to be the moſt ſweet and pleaſant life. I therefore deſire and require you to practiſe theſe Directions following.

Direct. 1. Make it your firſt and principal buſineſs to attain the fulleſt fixed knowledge of God in his Attributes, and Covenant-Relations to you.]

1. Study him in his Attributes. If infinite Goodneſs take not up the ſoul with Love and with Delight, it is becauſe it is not known. Where there is all things that the ſoul of man deſires to its higheſt felicity and content, and yet contentment and delight is wanting, it muſt needs be ignorance and diſtance that is the cauſe. If the Sun ſeem not light to you, it is becauſe you have not eye-ſight, or look not on the light. If you find no pleaſure in the moſt pleaſant food, it is becauſe your appetites are diſeaſed, or you do not taſte it. If your moſt ſuitable and moſt affectionate friend ſeem not amiable to you, it is becauſe you know not his ſuitableneſs and love. So if the eternal God, that is infinitely powerful, wiſe and good, moſt perfect and moſt ſuitable to your higheſt affections, do not poſſeſs you with abundant Pleaſures and Delights of Love, it is becauſe you are unacquainted with him. Study then his infinite perfections: and be much with him in ſecret prayer and meditation, where the retired ſoul having feweſt avocations, is fitteſt for the moſt near familiar converſe. And ſtill remember that it is Love it ſelf that you have to do with. For God is Love. It is the fountain of all delights and pleaſures that you draw near to. It is a cold heart indeed that fire it ſelf cannot warm: and a dead heart indeed that life it ſelf cannot revive: Conceive of God as God, and you will delight in him: Abhort all unworthy diminutive thoughts of him: Set up his Love and Goodneſs in your eſtimation, as infinitely above all the creatures. Believe it, the Love of your deareſt friends, is an inconſiderable drop to the Ocean of his Love. Think not of him as cruel, or an enemy, if you would love him, or delight in him. Love and Delight are never forced by bare commands and threatnings, but drawn forth magnetically by attractive Goodneſs. Were not God moſt amiable, and friendly, and deſirable to us, it is not ſaying, [Love me, or I will damn thee,] that would ever have cauſed man to love him; but rather to fear, and hate, and fly from him. Think but of Gods Love, and Goodneſs, and Fidelity, as you do of his Power, and then you will find that there are rivers of pleaſure in his preſence, and fulneſs of joy at his right hand, the fore-taſtes whereof are the only delights that can quiet the troubled thirſty ſoul.

2. And if you ſay, [What is all this to me, any more then to the ungodly world, on whom the wrath of God abideth?] I anſwer, Thou art in Covenant with him, and he is thine in the Covenant Relations, even thy Reconciled Father, thy Saviour and thy Sanctifier. No husband is ſo inviolably bound to a wife, nor will ſo faithfully anſwer his Relation, as the bleſſed Creator, Redeemer and Sanctifier unto thee. Didſt thou well know and conſider, what it is to have God himſelf to be thine in Covenant, to all theſe uſes, and to all the ends that thou canſt reaſonably deſire, it would fill up thy ſoul with ſatisfying delights.

There is nothing that thou wanteſt, but what belongs to God to give thee, in one of theſe three great relations. And ſooner ſhall the day be turned into night, and the frame of nature be diſſolved, then God will violate his Covenant of Grace. Jer. 33. 20, 21. [Thus ſaith the Lord, If you can break my Covenant of the day, and my Covenant of the night, and that there ſhould not be day and night in their ſeaſon: then may alſo my Covenant be broken, &c.] Iſa. 54. 4. 5, &c. [Fear not; for thou ſhalt not be aſhamed, &c. For thy Maker is thy Husband: (the Lord of Hoſts is his name) and thy Redeemer, the Holy one of Iſrael, the God of the whole earth ſhall he be called: For the Lord hath called thee as a woman forſaken and grieved in spirit, and a wife of youth, when when thou waſt refuſed, ſaith thy God: For a ſmall moment have I forſaken thee, but with great mercies will I gather thee: In a little wrath I hid my face from thee for a moment, but with everlaſting kindneſs will I have mercy on thee, ſaith the Lord thy Redeemer. For this is as the waters of Noah unto me: For as I have ſworn that the waters of Noah ſhould no more go over the earth: So have I ſworn that I would not be wroth with thee nor rebuke thee: For the mountains ſhall depart, and the hills be removed; but my kindneſs ſhall not depart from thee, neither ſhall the Covenant of my peace be removed, ſaith the Lord that hath mercy on thee.] And though yet we have our troubleſom imperfections, it belongeth to our God, through the blood of the everlaſting Covenant, to make us perfect in every good work, to do his will, working in us that which is well-pleaſing in his ſight through Jeſus Chriſt, that to him may be the glory for ever, Heb. 13. 20, 21. It is his work [to comfort all that mourn; to appoint to them that mourn in Zion, and to give them beauty for aſhes, the oyl of joy for mourning, the garment of praiſe, for the ſpirit of heavineſs, that they migh be called trees of righteouſneſs, the planting of the Lord, that he might be glorified—They ſhall be named The Prieſts of the Lord; men ſhall call them The miniſters of our God—Everlaſting joy ſhall be unto them—For the Lord will direct their work in truth, and make an everlaſting Covenant with them—All that ſee them ſhall acknowledge them, that they are the ſeed whom the Lord hath bleſſed: Therefore ſhould we greatly rejoyce in the Lord; and our ſouls ſhould be joyful in our God: For he hath cloathed us with the garments of ſalvation; he hath covered us with the robes of righteouſneſs, as a Bridegroom decketh himſelf with ornaments, and as a Bride adorneth her ſelf with her Jewels.] Iſa. 61. [A new heart alſo will I give you, and a new ſpirit will I put into you, and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh: and I will put my ſpirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgements and do them—and I will ſave you from all your uncleanneſs, &c.] Ezek. 36. 25, 26, 27, 29. [And they ſhall be my people, and I will be their God: And I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them; and I will make an everlaſting Covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they ſhall not depart from me: Yea I will rejoyce over them to do them good, &c. Jer. 32. 38, 39, 40, 41. [Happy are the people that are in ſuch a caſe: yea happy is that people whoſe God is the Lord, Pſal. 144. 15.

Nature doth not give you ſuch ſecurity that the Sun ſhall ſhine, and that the ſtreams ſhall run, that the earth ſhall be fruitful, as the covenant of the Lord doth give you of all that is neceſſary to you Happineſs. Study therefore the mercies and riches of the Covenant.

Dir. 2. Underſtand and remember that it is your Covenant conſent, that it is the condition of your title to all the following bleſſings of the Covenant.]

I add this as ſuppoſing you will ſay [What are all theſe benefits to me, unleſs I were ſure that I were indeed in the Covenant?] It is not your merit, but your conſent that is required: God offereth himſelf to be your Reconciled Father, and Chriſt to be your ſaviour, and the Holy Spirit to be your ſanctifier. Do you conſent to this, or not? All the queſtion is whether you are willing? and whether your ſin be not ſo ſweet to you, that you will rather venture your ſouls on the wrath of God, then you will be ſaved from it. If you heartily conſent, aſſuredly you are in the Covenant, and the benefits are yours; and therefore the Joy and comfort ſhould be yours. If you do not conſent; inſtead of deſpairing, preſently conſent; and refuſe not your happineſs while you lament your miſery.

Object. But it is not only Covenant-making, but Covenantkeeping that muſt ſave us: and I have broak my Covenant, and therefore have no title to the benefits. Anſw. What Covenant have you broken? This Covenant in queſtion that engageth you to God, the Father, Son, and Holy Ghoſt? If you have broken this, you have withdrawn your Conſent: For while you heartily conſent, you break it not in any eſſential part. As it is not every breach of the Laws, that makes a man a traytor or rebel, nor every fault or falling out between husband and wife that diſſolveth their relation; ſo is it not every ſin, nor any that is conſiſtent with true conſent to the terms of the Covenant, that is a Covenant-breaking forfeiture of the benefits. If you would not have God to be your Portion, your Father, your Saviour, and your Sanctifier, you are then Covenant-breakers; And if you be ſo, Conſent yet, and return to your fideli y, and the comforts of the Covenant may yet be yours, for all your former violation.

Dir. 3. Moreover, if you would find the Pleaſure of a Holy life, ſee that the fleſh be fool you not into an over high eſtimation of any worldly thing: that ſo your appetites may not be corrupted with ſuch contrary unwholſome Pleaſures, nor your hearts be overwhelmed with worldly cares, or griefs or troubles. If you will glut your ſelves with other kind of pleaſures, you cannot expect that Holineſs ſhould be your pleaſure. You cannot find your delight in God, when you turn from him to ſeek it in the creature. If you ought for leſs in friends, and health, and proſperity in the world, you might have more in God. How ſhould you find content in God, when you ſet ſo light by him, that the promiſe of beholding him in endleſs glory, will not pleaſe you, unleſs you may alſo have your fleſhly deſires, or ſelfiſh inclinations pleaſed here? This is it that perverteth your judgements and affections, and cauſeth you to injure God and your ſelves. You firſt fancie that it is an excellent thing to be Rich and Renowned and to rule over others, or to have plenty of all accommodations for your fleſh: and then becauſe God ſatisfieth not theſe carnal fancies, you think he neglecteth you, o deals hardly with you! As if every perſon in the Town ſhould murmur becauſe they are not B yliffs or Juſtices; when if they had the wit to know it, they are but kept from a double encumberance, and from a burden which perhaps would break their backs. When the people are thus befooled by the fleſh into brutiſh conceits of the nature of felicity, and into an over-valuing of theſe worldly things, they are then always eitheir tickled by deluding pleaſures, or troubled for the croſſing of their carnal wills, ſo that they grow out of reliſh and liking with the true and durable delights. Take heed therefore of this carnality.

Dir. 4. Study the greatneſs of the mercy which you have received: You abound with mercies; and yet undervalue them, and over look them, and ſweeten not your ſouls with the ſerious obſervation and remembrance of them: you ſtudy principally your afflictions and your wants: And thus when you live in a land that floweth with milke and honey, you will not feed on the prepared feaſt, but keep ſtill the gall and wormwood in your mouths; and how then ſhould you be acquainted with the pleaſures of a holy life.

Yea you muſt uſe to look more to the ſpiritual part of all your mercies; and ſee the love of God that appeareth in them; and taſte the blood of Chriſt in them; and loſe not the kernel: and take not up with the common carnal part, which every wicked man can value and enjoy. Conſider in all your mercies, what there is in them for the benefit of your ſouls, much rather then how they accommodate your fleſh. Could you do thus, you would find the benefit of afflictions; and that the denyal of what you have accounted your neceſſary mercies, is not the ſmalleſt of your mercies. And thus judging truly by the ſpirit, and not by the fleſh, there is no condition (except that of ſin) in which you might not find cauſe of joy.

Dir. 5. Take heed of ſinning: Keep ſtill upon your watch againſt temptation; ſin is the cauſe of all your ſufferings; when it promiſeth you delight, it is preparing for your ſorrow; when it flattereth you into preſumption, it is preparing for deſpair; when it promiſeth you ſecreſie and ſecurity, it prepareth for your ſhame: and be ſure your ſin will find you out, Numb. 32. 23. If therefore you have offended, delay not your Repentance; and ſpare not the fleſh in your return; but (unleſs the honour of God forbid it) take ſhame to your ſelves by free confeſſion, and make the fulleſt reparation of the injury that you can to God and man. If you would thus get out the thorn that vexeth you, the ways of God would be more pleaſant.

Dir. 6. Daily live in the exerciſe of faith, upon the everlaſting pleaſures: Dwell as at the gates of Heaven; as men that are waiting every hour when they are called in, and when death will draw aſide the vaile, and ſhew them the bleſſed face of God. And take heed that the enmity of interpoſing Death, prevail not againſt the Joys of faith. But look to Chriſt that hath conquered it, and will conquer it for you; And if thus you could live as ſtrangers here, and as the Citizens of Heaven, that are ready to ſtep into the immortal pleaſures, you would then taſte the Pleaſures of a holy life, in the firſt fruits and foretaſts thereof. It is your Treaſure that muſt Delight you; As your Heart muſt be there, ſo your pleaſure muſt be derived thence. Strangers to Heaven will be ſtrangers to the Believers Joys; As the pleaſure of the Carnal world, conſiſteth in the ſenſe of what they have in hand; ſo the pleaſure of Believers conſiſteth in the foreapprehenſions of what they ſhall enjoy with God for ever. If therefore you exerciſe not thoſe apprehenſions; if you look not frequently, ſeriouſly, and believingly into the world that you muſt live in for ever, how can the comforts of that world illuſtrate and refreſh you in this preſent world? The Light and Heat, which is the Beauty and Life of this lower world, proceedeth not from any thing in this world, but from the Sun which is ſo far above us, and ſends down hither its quickning influence and rays. They are not the genuine comforts of Chriſtianity, which are not fetcht from the world above.

Dir. 7. If you would have the experience of the Pleaſures of a life of Faith and Holineſs, neither deſire nor cheriſh any fears or ſorrows, but ſuch as as are ſubſervient to Faith, and Hope, and Love, and preparatory to Thankfulneſs and Joy. Think not Religion conſiſteth in any other kind of ſorrows. Nay if any other ſhould aſſault you, be ſo far from taking them for your duty or religion, as to reſiſt them, and lament them as your ſin. That is true and ſaving Humiliation, 1. which makes you vile in your own eyes, and loath your ſelves for ſin. 2. And maketh you more deſirous to be delivered and cleanſed from your ſin, than to live in it, how ſweet or gainful ſoever it may ſeem, and 3. which maketh you ſet more by a Saviour to deliver you, than by all the pleaſures, riches, and honours of the world. What ever want of Grief or tears you find, if you have theſe ſigns, your Repentance and humiliation is ſincere. Do not therefore refuſe your Peace becauſe you have not greater ſorrows; nor diſturb your ſouls by ſtrugling for exceſſive ſorrow: Take not part with them, but do your beſt to caſt them out, if they are ſuch as would deſtroy your Love and Joy, and drive you from Chriſt, and hinder your Thanſgivings. Know that the Life of your Religion conſiſteth in the Holy Love of God and of his Image and ſervants and holy ways. Love is your duty and your felicity and reward: Therefore let all tend to the exerciſe of Love, and value moſt thoſe means which moſt promote it; and think your ſelves beſt when you abound moſt in Love; and not when you are overwhelmed with thoſe Fears and Griefs which hinder Love. Study therefore above all, the Love of God revealed in Chriſt, which is the beſt attractive of your Love to him: and hate all ſuggeſtions which would repreſent God unlovely and undeſirable to you.

Dir. 8. Uſe cheerful company: Not carnal, but holy; not ſuch as waſte their time in unprofitable frothy ſpeeches, or filthy, or prophane or ſcornful jeaſtings: But ſuch as have moſt of the ſenſe of Love and mercy on their hearts; and are beſt acquainted with a Life of Faith, and whoſe ſpeeches and cheerful converſations, do moſt lively manifeſt their ſenſe of the Love of God, and of the Grace of Chriſt, and the eternal happineſs of the Saints. There is a delightful and encouraging virtue in the converſe of joyful, thankful, heavenly believers: Uſe it therefore if you can have it.

Dir. 9. In your addreſſes to God in holy worſhip, be ſure that Praiſe and Thanſgiving have its due proportion. They are the chief and moſt excellent and acceptable part, and therefore let them not have the ſmalleſt room. Though your ſins and wants be as great as you imagine in your complaints, it is yet your duty to Praiſe the Excellencies and Attributes and works of your Creator, and to be Thankful for the preparations made by Chriſt, and freely offered you, ſo that they ſhall certainly be yours, if you accept them. But much more Thankful ſhould you be that have but the evidence of Deſire and Conſent to prove your Intereſt in Chriſt and in his Covenant.

I would intreat poor troubled fearful ſouls to Reſolve upon this one thing, which is reaſonable, neceſſary and in their power, that when they are upon their knees with God, they will ſpend as much of their Time and words in confeſſing mercies and Praiſing God, as in confeſſing ſin, and condemning themſelves and lamenting their wants, and weakneſſes, and diſtreſs. Though they cannot do it cheerfully as they ſhould, let them do it as they can. And at laſt while they keep in the right way of duty, and uſe themſelves to the commemoration of that which is ſweet and grateful to the ſoul, Religion it ſelf will become ſweet and grateful; and chearfulneſs of heart will be promoted by our own conſiderations & expreſſions.

The ſame I deſire of them as to their Thoughts; that they will do their beſt to ſpend as many thoughts and as much time upon Mercy as upon ſin and miſery; and upon the Goodneſs, and Love of God in Chriſt, as upon his threatnings and terrous.

Dir. 10. If you would taſte the comforts of a holy life, be ſure that you give up your ſelves to Chriſt without reſerve, and follow him fully, and place all your hopes and confidence in his promiſed rewards: Serve him with your beſt, yea with your all; and not with ſome cheap and heartleſs ſervice. Comforts are the Rewards of faithfulneſs: They that do God the moſt ſincere and coſtly ſervice, and ſave nothing from him which he calleth them to loſe, are likeſt to be encouraged by his ſweeteſt comforts. It is ſluggiſh neglects, and unfruitfulneſs, doing no good in the world, but thinking to be ſaved by a dull profeſſion that makes ſo many uncomfortable profeſſors as there be: Though I know that on the other extream, too many live in pining ſadneſs, by not underſtanding the Covenant of Grace, which accepteth of ſincerity, and ſecureth the weak and infants in the family of Chriſt. But yet the barren unprofitable. Chriſtians (I mean that comparatively are ſuch, though they be ſincere) ſhall find that God will not encourage any in ſloathfulneſs by his ſmiles and conſolations.

Direct. 11. If you would know the Reſt and Comfort of Believers, ſee that you Reſt in the Will of God in all Conditions, as the Center and only bottom for your ſouls. His will is not to be reduced to yours: ſtrive therefore to bring yours moſt fully and quietly to his. Gods Will is the Univerſal Original and End of all things, and there is no Felicity or Reſt for man, but in the fulfilling, and pleaſing and diſpoſals of his will. Be not too deſirous of the fulfilling of your own wills, and murmure not againſt the diſpoſals of the Will of God. It cannot but be Good which proceedeth from that will which is the Spring of good. The accompliſhment of Gods Will, is the perfection of all created beings, being that End for which they are all created. If you Reſt in your own wills, your Reſt will be imperfect, diſturbed and ſhort of duration; For your wills are the wills of weak and vicious men: They are frequently miſguided by an ignorant mind, and perverted by a corrupt and byaſſed heart: But Gods will is never miſguided; nor ever determined of any thing but for the beſt. If you Reſt here, you Reſt in ſafety; you may be ſure you ſhall never be deceived by him: You may Reſt in conſtant peace and quietneſs; for God is unchangeable, and will not be off and on with us, as we are with him, and with our ſelves. As you pray that his Will may be done, acquieſce in the doing of his Will; and whatever befall you, repoſe and ſatisfie your hearts in this.

Direct. 12. Laſtly, let me add, that when you have all the Directions that can be given, you truſt not too much to your own underſtanding and skill for the application of them to your ſelves, in any weighty difficult caſes. But as you will not think it enough for the health of your bodies, to have Phyſick Books and Phyſick Lectures, unleſs you have alſo a Phyſicion who knoweth more then you, to direct you in the application; ſo think it not enough that you have the beſt Books and Sermons, unleſs you have alſo a faithful and judicious Paſtor, whoſe advice you may crave in particular difficulties, and who may direct you in the diſcovery of your own diſeaſes, and applying the fitteſt remedies in their ſeaſons and meaſures, with ſuch Rules and Cautions as are neceſſary to the ſucceſs. If God had not known that there would ſtill be many children and weak ones in his family, that would ſtand in need of the inſtruction, ſupport and encouragement of the ſtrong, he would never have ſettled Paſtors in his Church to watch over all the flocks, and to be alwayes ready at hand, for the confirmation and encouragement of ſuch as need their help. There had been no Phyſicions, if there had been no diſeaſes. Tire not your Phyſicions with needleſs conſultations, for eaſie and ordinary caſes: but be not without them in your greater ſtraits, and wants, and doubts. And [bleſſed be God, even the Father of our Lord Jeſus Chriſt, the Father of Mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God: For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt. And whether we be afflicted, it is for your conſolation and ſalvation, which is effectual in the enduring of the ſame ſufferings, which we alſo ſuffer: or whether we be comforted, it is for your conſolation and ſalvation.] 2 Cor. 1. 4, 5, 6. While you are ſick or infants, the ſtronger muſt ſupport you. You cannot ſtand, or go, or ſuffer of your ſelves: And God is ſo tender of his weak and little ones, that he hath not only given ſtrength to others for their ſakes, and commanded the ſtrong to bear the burdens and infirmities of the weak, Gal. 6. 1, 2. Rom. 15. 1, 2, 3, 4. but alſo eſtabliſhed the Miniſterial office much for this end. Mal. 2. 7. For the Prieſts lips ſhould keep knowledge, and they ſhould ſeek the Law at his mouth; for he is the Meſſenger of the Lord of Hoſts. Not that we ſhould diſcloſe our Conſciences, and depend for guidance on every ignorant or ungodly man, that hath the name and place of a Prieſt; Even among the Papiſts, men have leave to chooſe ſuch Confeſſors as are fitteſt for them. If the Prieſts [depart ou of the way, and cauſe many to ſtumble at the Law, and corrupt the Covenant of Levi, the Lord will make them contemptible and baſe before all the people, according as they have not kept his wayes, but been partial in the Law.] Mal. 2. 8, 9. But uſe thoſe that are qualified and ſent by the Spirit of God; who [in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the Grace of God, have had their converſation in the world, eſpecially to youwards.] 2 Cor. 1. 12. Such as [you have acknowledged in part, that they are your rejoycing, as you alſo are theirs in the day of the Lord Jeſus. verſ. 14.] Not uſing them as ſuch as have dominion over your faith, but as thoſe that by office, qualification, and willingneſs and diſpoſition are Helpers of your Joy. verſ. 24.

In the ſaithful practice of theſe Directions, you will find that Holineſs is the moſt Pleaſant way; and that the Godly chooſe the better part; and that the ungodly ſenſualiſts do live as BRUTES, while they unreaſonably refuſe to live as SAINTS.

FINIS.