1. Knowledge of Misery.

Sense of Misery is necessary, not to merit Mercy, but to qualifie for it; not to fit the God of Mercy to give it, but the necessitous sinner to receive it.

Now, the misery of all by Na­ture is best known (as one con­trary compar'd with another) by considering the happiness of Man in his state of Innocency.

When God had made the World, and richly furnish'd it with all things for Necessity and Delight, he then made Man, not in the [Page 5] Image of any inferior Creature, Gen. 1. 26. but in his own; which Image was both outward and inward, consisting partly in his Body, and partly in his Soul.

Partly in his Body, As it was So admi­rable a Structure, that Galen (a Hea­then) made a Hymn of Praise to God that made it. an Instrument of Righteousness, and a frame of admirable com­posure, containing so many Mi­racles as Members, so many per­fections as parts, and in some de­gree resembling the Majesty of God.

Partly and chiefly in his Soul, by an inward resemblance of it to God, not onely in the Spiritual Nature of the Soul, but in the Natural Faculties, Properties, and Endowments of it, viz. Know­ledge, Righteousness, and True Ho­liness.

1. Knowledge in his Understand­ing.

Of all that was needful for his state of Perfection and Happiness, viz. A knowledge of God and his Excellencies, of himself as to the [Page 6] Nature of every Faculty of his Soul, and both the temper and use of every Member of his Body, and of all other Creatures, both as to Nature and Kind, and how to carry himself uprightly to God and them.

2. Righteousness in his Will.

A Natural Inclination (with a power) perfectly dispos'd to the whole will of God, and to every thing that was just, right, and good, without any reluctancy, and of himself to will nothing that was not so.

3. Holiness in his Affections.

Being free from all Disorder, Sin, and Impurity, rejoycing in the love and bounty of God, lo­ving him as the chiefest good in himself, and as the Author of all his.

As soon as Adam was made, God planted a Garden in Eden (in Gen 2. 7. 8. & 15, 16, 17. which was every Tree pleasant to the sight, and good for Food, the Tree of Life also in the midst of [Page 7] the Garden, and the Tree of Know­ledge of Good and Evil) and put him into it to dress and keep it, and entred into a Covenant of Life with him (called a Co­venant of Works) upon condi­tion Gal. 3. 12. of perfect Obedience, for­bidding him to eat of the Tree of the Knowledge of Good and Evil, upon pain of Death.

God might have dealt with him in a way of absolute Soveraignty, and required Obedience from him without any promise of Reward, but he did not, for he entred into a Covenant with him, contain­ing a Precept, Threatning, and Promise.

A Precept, requiring perfect and perpetual Obedience.

A Threatning, denouncing death if he did not obey it.

A Promise, assuring Life if he did; and though the promise is not so clearly expressed as the threatning, yet as strongly and truly imply'd; for if Adam must [Page 8] die if he disobeyed, he should cer­tainly live, if he did not.

The Death threatned was Tem­poral, Spiritual, and Eternal; the first, in the separation of the Soul Gen. 2. 17. & 3. 19. [...]. In dying thou shalt dye, and all kinds of Death were threatned. from the Body; the second, in the separation of the Soul from God; the third, in the separation of the Soul and Body from God for ever; one, from the presence of his Grace here, the other, from that of his Glory hereafter.

The Life promised imply'd a continuance of his present Life, and the assurance of one to come; a confirmation of his present hap­piness, and a translation (at last) to a greater and better.

The present Life enjoy'd was two-fold; one, as a Man and a Creature; the other, as a perfect and upright Man: The first con­sisting in the Union of Soul and Body, the second, in a Union be­twixt God and the Soul.

The Life to come, was a per­fect, immutable, and eternal hap­piness [Page 9] both of Soul and Body with God, through a perfect likeness to him, and an immediate vision and fruition of him in Heaven to all Eternity.

Adam being a glorious and ex­cellent Creature by Creation, and endow'd with a power and will to obey, stood bound to obey, both by the Law of Nature, and the Rom. 2. 14, 15. positive Law and Command from God, which obliged him to it.

But being made with a freedom of will (viz. a liberty of its own accord) to choose, or refuse; to do, or not to do; to stand, or fall, at his own choice, without con­straint or force from any; and being mutably good, his will, though naturally dispos'd to good only, yet being mutable and changeable, it might be altered, and become evil, as it did; for, through the Temptation of the Eccles. 7. 29. [...]. Devil, the perswasion of Eve, and Pride (a desire to be as God) through Luxury and Sensuality, [Page 10] a disregard of the promise of Life, and a disbelief of Death threat­ned, he did eat of the forbidden Fruit, and by it fell from his state of Innocency and Happiness, into a state of Sin and Misery.

1. Of Sin. In the loss of his Original Righteousness, and the depravation of his Nature in all Gen. 6. 5. Job 14. 4. & 15. 14. the faculties of his Soul, and the members of his Body.

2. Of Misery. In the loss of his Communion with God in Para­radise, Gen. 38. 10. & 23. 1. and subjection (as justly obnoxious) to all the direful ef­fects and consequents of his wrath in this World, and in that to come.

Adam was not a private, but publick Person, the Representa­tive of all Mankind; and the Co­venant Acts 17. 26. made with him, was not for himself only, but for his Po­sterity also, that should by ordi­nary Generation descend from him: He was the Head of the Covenant, and they Parties en­gag'd [Page 11] with him by that stipula­tion, Legally Parties in that Co­venant, Dum puni­tur aliquis pro peccato primi Pa­rent [...], non punitur pro peccato al­terius sed pro peccato suo. Aqui­nas, quaest. 4. de pec. orig. Art. 1. Rom. 3. 9, 10, 11, 12. & 23. Rom. 5. 18. 19. Rom. 7. 18▪ 19. and as naturally in him (the Head of it) as streams in the Fountain, and branches in the Root; in his standing, they stood, and in his fall, they fell; sinning in him, they fell with him, and partake with him both in his sin and misery.

1. In his Sin. By the imputa­tion of that particular sin com­mitted by him, and by a commu­nication of that corruption deri­ved from him, whereby they are indispos'd to all good, and in­clin'd to all evil.

2. In his Misery. Being justly Gal. 3. 10. Col. 3. 6. Mat. 13. 42. Rom 2. 5. Rev. 19. 20. Mat. 10. 28. Mat. 5. 26. Mark 9▪ 43, 44. 2 Thes. 1. 9. lyable to all the punishments of sin in this World (both outward and inward) on their Souls and Bodies, and to those in the World to come, in the sharpness, univer­sality, and eternity of them.

The Head of Nilus is admir'd, because it cannot be found out; but the Spring-head from whence [Page 12] the misery of all by Nature arises, may; (viz. from sin) the Spring is known; but how many, and how bitter the streams are flow­ing from it, cannot easily be known; the River that watered the Garden of Eden, branched Gen 2. 10. out into four streams onely, but the streams flowing from the sin committed there, are innumera­ble; broad and deep, a complex misery, as to kind and degree, Rom. 3. 16. & 7. 24. comprehending both sin and pu­nishment; some are sins, and not miseries, and some are miseries, and not sins; of both which some­thing may be seen in these eight following particulars, viz.

• 1. Filthiness.
• 2. Enmity.
• 3. Darkness.
• 4. Poverty.
• 5. Nakedness.
• 6. Bondage.
• 7. Death.
• 8. Wrath.

[Page 13] 1. Filthiness.

Adam at first (as he came out Ezek. 16. 5. of Gods hands) was pure, with­out spot or wrinkle, (within and without) but as he came out of Mat. 12. 45. the Devils hands, or when by sin that unclean Spirit entred into him, he (and in him all his Po­sterity) Isa. 64. 6. became as an unclean thing.

All that are brought out of this Ezek. 36. 25. Heb. 9. 14. & 10. 22. Eph. 5. 26, 27. state, are sprinkled with the Blood of Christ, and cleansed from all their filthiness both of Flesh and Spirit; but they that are not, though Noble by Birth, are but (as Naaman) Noble Lepers; tho 2 Kings 5. 1, 2. Princes by Blood, attainted; yea though Angels for outward Beau­ty, yet but as Devils in the sight of God; in his Eyes they are un­clean, though not in their own, and the more when they are not so.

Grace is the Ornament of the Psal. 16. 3. & 45. 11. Soul, and all that are adorned [Page 14] with it, have Christ's Beauty upon them, a Beauty that God greatly desires, and delights in.

But Sin has defiled the whole man, from Head to Foot, not one part only, but every one, inside and outside, A capite ad calcem. Rom. 6. 19. & 3. 13. Gen. 6. 5. Isa. 1. 6. 2 Cor. 7. 1. 1 Thes. 5. 23. Heb. 10. 22. Tit. 1. 15. Eph. 4. 29. Flesh and Spirit, Body and Soul (the Faculties of one, and Members of the other) Mind and Conscience, Thoughts and Ima­ginations, Affections and Desires, Words and Deeds: All of them in general and especial are become altogether filthy by it.

Some sins defile the Body, but all Sins defile the Soul, and that with a filthiness so great, that all the filth in the World (should it meet in one common sink) can­not Horrenda vox. equallize the pollution of it.

2. Enmity. viz.

Habitual and actual, inward and outward, in Affection or Acti­on, Reconciliation offer'd, implies [Page 15] it; for, there can be no Reconcili­ation 2 Cor. [...].20. where there is no Breach, nor any Peace made, before the Enmity is subdu'd.

Adam at first was in a state of [...]. Rom. 8. [...] Friendship with God, God and he were as nearly conjoyn'd as a Creator and Creature could be, without sin; but sin made a breach, and separated these Friends.

All that are brought out of this state, have thrown down their Weapons of Hostility, are recon­ciled Rom. 5. [...] to God, and at Peace with him; but they that are not, are (like David and Absalom) in open 2 Sam. 1 [...] 5, 6, 7. 1 [...] Hostility against him; and as Ab­salom made all the means he could to stir up the People in Rebellion against David, so they employ their whole strength of Soul and Body against God: They are Ene­mies to him (both actively and passively) Haters of God, and hateful to him; Haters of him, and hated by him, as clearly appears [...]. [Page 16] by the terms of Difference on their part, and on Gods.

1. On their part who gave the Offence. They are Strangers to God, and unacquainted with him, Job 21. 21. Eph. 2. 12. [...]3, 19. Eph. 4. 18. they are Foreigners, and aliena­ted from the Life of God, without him, afar off, and at distance from him, they know not God, nor Isa. 1. 3. Job 35. 10. Mal. 2. 17. desire it, (for he is not in all their thoughts) they acknowledge no wrong (say not, What have we Jer. 8. 6. done) nor repent of their Wick­edness; they seek not after God, Rom. 3. 11 Joh. 5. 40. Jer. 2. 31. Psal. 14. 2. Psal. 10. [...]3. nor for peace with him, nor are willing to come to him for it; they will not accept of Overtures, Parleys, and tenders of Peace, nor read the Articles of Agree­ment, or Covenant of Peace, but Hos. 8. 12. count it a strange thing; they will not hearken to God's Voice, Jer. 13. ult. [...] 22. 21. [...] 25. 4. Mat. 28. [...]7. Psal. 81. [...]1. Psal. 2. 2. nor regard it, will not be perswa­ded, nor gathered to him, but reject and contemn him, and take Coun­sel against him. They bid him [Page 17] stand off and depart (they de­ [...]ire Job 21. 14. not the knowledge of his ways) abuse his Ambassadors Acts 26. 18. 2 Tim. 2. 26. Psal. 139. 21. Job. 8. 44. that are sent to treat of Peace, and List themselves under the Command of Gods utter Enemy the Devil) and rise up in Arms [...]nd open Rebellion against him.

When God is for Peace, they [...]re for War.

2. On Gods part.

Who as he is a just Enemy, so [...]ver an Enemy to all impenitent [...]inners: He is strange to them, [...]eeps at a distance, and with­ [...]raws from them, knows them afar off, and is An­gry Isa. 57. 17. Ps. 138. 6. Psal. 7. 11. Ps. 18. 26. Isa. 1. 11. & 59. 2. Psal. 5. 5. & 11. 5. Psal. 146. 9. Psal. 1. ult. 2 Cor. 5. 19. Prov. 15. 8. [...]. with them, Curses their Blessings, rejects their Services, and counts them an Abomination, hates them, and walks contrary to them, has a Contro­versie with them, Proclaims his Hos. 5. 6. Jer. 25. 31. 1 Pet. 5. 5. Displeasure against them, and re­ [...]sts them in open Battel array, [Page 18] turns their way upside-down, and causes it to perish.

They are Outlaw'd Enemies.

God had no Friends (among Men) untill he made Friends out of Enemies: He was in Christ reconciling the World unto him­self.

3. Darkness.

Adam at first was made a Son of Light (the Candle of the Prov. 20. 27. Monstrum ingens cui lumen ad­emptum. Eph. 4. 18. Lord was put into him) but af­fecting the Tree of Knowledge above that of Life, he brought Darkness upon himself and all his Posterity.

All that are brought out of this state, are Light in the Lord (they Eph. 5. 8. were blind, but now they see) John 9. 25. but they that are not, are Dark­ness Rev. 16. 10. in the Devil, the Prince of Darkness (whose Kingdom is full of Darkness) they are not onely dim of sight, but stark blind; Children of Darkness, doing the works of Darkness, which lead to Eternal Darkness.

4. Poverty.

Adam at first was the Rich Heir Rev. 3. 17. of the World, and Lord possessor of all; but by sin he became a Bankrupt, and then Justice seized on him (as the Creditor on his Debtor) and turn'd him the un­just Minimè natus, at maximè dilectus. Possessor out of all; he was not the first-born, yet had a dou­ble Portion; but by losing all at one cast, he fell into decay, and became the first-born of the Poor: Isa. 14. 30. He was undone, and all his Po­sterity had been ruin'd with him, had not Christ, the Jewel of the Imperial Crown, been parted with to discharge the Debt.

All that are brought out of this Rev. 3. 18. state, are Rich, and have all things; but they that are not, are indi­gent Beggars (without substance Isa. 40. 20. or true Riches) having no Obla­tion to offer unto God, nor any thing of their own to satisfie that double Debt which they owe, viz. of Obedience, as Creatures; and of Satisfaction, as Sinners.

5. Nakedness.

Adam at first was arrayed with Ezek. 16. 7. Rev. 3. 17. the resplendent Robe of Righte­ousness, he wanted neither ex­ternal nor internal Ornaments; but sin (the Mother of shame) defiled them both, and the Devil (as a Conquerour with his Cap­tive in War) stript him of all those Ornaments, and left him naked.

All that are brought out of this state, are clothed with the Robes of Christs Righteousness, (Solo­mon in all his Glory was not arrayed Mat. 6. 29. like one of these) but they that are not, are in the Raggs of Nature (filthy Raggs) which as filthy, defile, and as Raggs, can­not hide nor cover the shame of Rev. 3. 18. their Nakedness.

Sin left us, and Christ found us (as the Man in the Gospel) Naked, and out of our Wits.

6. Bondage.

Adam at first had perfect free­dom, Acts 8. 23. and was in bondage to none, but Sin brought him, and all his Gal. 4. 4. Posterity into it; a Yoak, that neither he their Father was, nor they his Children are, able to bear.

All that are brought out of this state, are made Free by Christ, John 12. 31. (the Devil is cast out, and Rules not as a King, though sometimes he may as a Tyrant) but they that are not, are Slaves; not onely near to Slavery, but actually in it; they may say (with the Jews) that they were never in Bondage to any, but they are, and that in Soul and Body too.

The Moralist says, if the great ones of the World were divested of their Robes, it would plainly appear what Slaves they were; but all, both great and small, high and low, with all their out­ward Ornaments are Slaves; they were so, before they came out of [Page 22] the Prison of the Womb, and greater when out of it than when there, to Sin, and the Devil.

1. To Sin.

Not onely Pride, but every sin else as a Chain compasses them Psal. 73. 6. about; for they are in the Bond of Iniquity, sold under it, and Bond-servants to it.

So many Lusts, so many Ma­sters, and every one give contrary Commands.

2. To the Devil. John 14. 30. Acts 26. 18. Eph. 2. 2. 2 Cor. 4. 4. 2 Tim 2. ult.

He is the strong Man, and Prince of this World, that has Snares by which he takes them Captive, and a Power, by which he Rules over them, as a Tyrant over his Vas­sals (from whom he exacts Tri­bute) as a Master over his Ser­vants (who are under his Com­mand) as a Conquerour over his Captives (who are led by him at his will) and as a Father over his Children (from whom he ex­pects Obedience) they are not onely Children of the Devil, but 1 John 3. 10. Slaves to him.

They are his by possession, though Gods by right.

7. Death.

Adam at first was alive, but when the Devil, the first-born of Death (as Prince of Death, and first Condemn'd to it) devour'd Job 18. 13. & 38. 17. his strength, the Gates of Death (viz. present and certain Death) Temporal on his Body, and Spi­ritual on his Soul, were opened to him; and but a step there was Rom. 5. 12. betwixt him and Eternal Death.

All that are brought out of this Gal. 2. 20. Eph. 2. 1. Rom. 6. 11. Ma. 8. 22. Rom. 7. 9. Rev. 3. 1. state, are alive in Christ, alive by him, and alive to him; but they that are not, are dead, not onely sick, weak, or diseased, but dead: They may be indeed alive as to their own Opinion, (so Paul for a time was) and in the Opinion of others (so the Church of Sardis was) and may be alive as to sinful works (living in them, and to them) but this their Life is their Death; for it is not a Physical Death, which is a loss [Page 24] of the Faculties, but a Moral one, which is a loss of the goodness of them.

Sin cast Adam and all his Po­sterity, not into a swoon onely, but a Death; and they are all ever since by Nature not (as Christ said of Lazarus) asleep, but dead John 11. 11. Luke 10. 30. in sin; not (as the Wounded Man in the way to Jericho) half dead, but altogether so, under the sentence of a Natural Death, under the power of a Spiritual Death, and under the guilt of an Eternal Death.

Sons of Death, for they are all Sententiâ legis. Psal. 102. 20. Condemned.

8. Wrath.

God is Love, and Adam in­nocency 1 John 4. 8. Quoad ef­fectum non quoad af­fectum. found favour in his sight, and was greatly beloved by him; but by sin, his Anger was kindled, and his wrath waxed hot against him.

All that are brought out of this 1 Thes. 1. 10. state, are delivered from wrath (wrath present and to come) [Page 25] but they that are not, are under wrath, wrath is their Fee-simple, and proper Inheritance, to them it is due, and to them it belongs, for as Children of wrath they are Eph. 2. 3. born to it.

The Scripture concludes all un­der Rom 3. 23. Eph. 5. 6. Rom. 6. 23. sin, and sin concludes all un­der wrath; it is sins wages, and God will see Justice done.

2. Of Recovery out of Mi­sery.

God left not miserable Man thus Luke 10. 30, 31, 32, 33. fallen (as the Priest and Levite the wounded man in his way to Jericho) but (with the good Sa­maritan) had Compassion upon him, and sent his Son to heal those wounds sin had made, and to recover him from that state of Mal. 4. 2. Misery, into which by sin he was fallen; by his wounds he healed him, and by dying, restored him to Life.

Adam was the first man, the Primus foe­deratus. Natural Head of all men; Christ, the second man, the My­stical [Page 26] Head of all Believers: He was the Earthly man, this the 1 Cor. 15. 47. Lord from Heaven.

The Titles given to him, show (as Remedies do the Disease) the misery of all by sin on our part, and the happiness of all Believers on his.

He is a Mediator (and the onely Mediator) an Advocate, a Heb. 9. 15. & 12. 24. 1 Tim. 2. 5. 1 Joh. 2. 1. Joh. 4. 42. Rom. 11. 26. Heb. 1. 3. 2 Cor. 5. 19. John 1. 12. Deliverer, Healer, and Purger of Sins, a Reconciler, Saviour, and Redeemer; he is all these in him­self, and whatever the necessities of lost and undone sinners can need, or require; but none of them to any, unless by Faith they receive him; and therefore, if you expect any help from him, you must by Faith go unto him, and you need not fear going, if you Mark 10. 49. see a present and absolute need of him (for, behold he calls you) and this need you will find, if you consider, that your condition by Nature is no less than a state of Filthiness, Enmity, Nakedness, [Page 27] Darkness, Poverty, Bondage, Death, and Wrath.

1. Filthiness.

1. A Filthiness so deep, that it is not onely extensive, but in­tensive, Jer. 2. 22. & 17. 1. Isa. 1. 18. Jer. 13. 23. compared to marks and brands in the Flesh (which are not easily got out) to colours of the deepest dye (double dipt in the wool and web) to the spots of a Leopard, (which are not by way of accidental, or exter­nal, but innate coherence) and to the blackness of an Ethiopian, which cannot be washt off; the Colliers blackness may be washt off, but not the Ethiopians; and the Lepers spots may be taken out, but not the Leopards.

A Filthiness so great, that nei­ther the Tears of Repentance, nor the Flames of Hell-fire, nor any thing but the Blood of Christ, can wash, or purge it away; the sacred Laver, cleansing Jordan, and healing Bethesda, set open for all that will, to wash in for [Page 28] sin, and uncleanness: The Priests Zech. 13. 1. Rev. 1. 5. under the Law, cleansed by the Blood of Beasts, but Christ by 1 John 1. 7. his own Blood; his will is, that you should be clean, and there­fore you must by Faith apply his Blood, that you may be so.

Christ washt his Disciples Feet with Water, but their Hearts with his Blood, and unless he thus wash you, you can have no part in him; and unless by Faith you go unto him, you cannot be thus John 13. 8. washed by him.

2. Enmity.

A degeneracy beneath the brute Beasts, for none of them are at enmity with God, with us they are, and we may blame our selves for it, for they never Rebell'd, un­till we Rebell'd.

But yet God is wil­ling Isa. 27. 5. By doubling of the Phrase, Make Peace, Make Peace, as by doubling of the Dream to Pharaoh, it appears a thing cer­tain, and establisht by him, Cen 41. 32. to be at peace, for he commands it, pre­scribes a way to it, and assures it to all that like the terms of it, he offers [Page 29] it freely, and sues for it earnestly, and therefore it highly concerns you to make peace with him; it is not convenient onely, and fit to be done, but necessary, and that which must be, and if ever, it must be in his way, and at his time.

1. In his way, viz. by Faith in Christ, for the blessing of peace is the blessing of Faith in him, who as Priest purchased it, as Pro­phet preached it, and as King works it, in all that believe in him.

2. At his time, and that is the present time, viz. of Life, and therefore let not the Sun of your Luke 12. 58, 59. Life go down upon your Enmity to God, for if you do, terms of peace shall neither be offered to you, nor accepted from you.

There is no Quarter given in Hell to Enemies.

3. Darkness.

A Darkness that implies a state of evil, both sinful and penal; [Page 30] not of the Body, but Mind, a Eph. 4. 18. Corruption of the most excellent Faculty, yet not incurable; for, Christ the Sun of Righteousness, Mal. 4. 2. Isa. 42. 6. Luke 1. 78. 79. Luke 2. 32. the day-spring from on High, was sent into the World as a Light (not onely to all the Types, Pro­phesies, and dark shadows, but) to them that sate in the darkness Joh. 8. 12. & 12. 46. Acts 26. 18. of sin and misery, that from him they might receive the light of Spiritual knowledge and comfort; and therefore, if you are brought out of this state of darkness, it concerns you (as the blind Man in the Gospel did when healed by John 9. 25, 27, 30. Christ) to appear for him against all that oppose him, to cast off the works of darkness, and walk Eph. 5. 8. as a Child of light; but if you are not, it concerns you as much, Mark 10. 46. to go unto him (as blind Barti­meus did for the Eyes of his Body) Omnia ex­tra Christum tenebricosa, Marlorat. Luke 4. 18. Rev. 3. 18. that you may receive your sight. Christ is the great Oculist sent from Heaven, and none but he has the Eye-salve to cure you.

4. Poverty.

So great is the Poverty you are fallen under by sin, and so low are you brought by it, that all the Creatures on Earth are not able, no, nor all the Angels in Heaven, to raise you, or set you up again; nothing less than the Riches of Heaven, and Treasures of a Deity can, and Christ onely has them, who became poor for our sakes, that we through his poverty might be rich, and therefore to 2 Cor. 8. 9. Rev. 3. 18. him you must go, that you may be enriched by him: Of other Riches, the promise is conditio­nal onely, but of these, it is ab­solute, but then you must come and buy them, and you need not Isa. 55. 1. fear, for it is a buying without Money, all the price is a will to accept them.

5. Nakedness.

Tamar, when deflowred, rent 2 Sam. 13 18, 19. her Virgin Robe, and sin by de­filing the Soul, rent off the beau­tiful Garment, that Virgin Robe [Page 32] of Innocency, with which it was cloath'd; but Christ is not onely Armour for defence against weak­ness, an Ornament for Beauty against Deformity, but a Vesture for covering, against Nakedness; and therefore you must by Faith put him on, if you would be cloathed with Salvation, not for Rom. 13. ult. an out-side Garment of Profession onely, or in shew, but in reality; not as a covering for sin, but for Righteousness in Justification, and for Holiness in Sanctification, as a defence against the guilt and power of it, that your nakedness may not be uncovered, nor your shame seen.

Your own Righteousness (like the curtail'd Clothes of David's 2 Sam. 10. 4, 5. Ambassadors sent to Comfort Ha­nun) is imperfect, scanty, and too short to do it, Christ's Righ­teousness onely can, and without it you can never obtain the Bles­sing; Gen. 27. 15, 27. for, as you came Spiritually naked into the World, so if you [Page 33] go out so, you will be covered Dan. 12. 2. with everlasting shame.

Onely this you must remem­ber, that though Christs Righte­ousness is a Garment large enough to cover you, yet the Rags of Nature must be pull'd off before that Robe will come on, for it will come upon none but a naked Soul.

6. Bondage.

A cruel Bondage, worse than that of the Israelites in Egypt; for it is to (Sin and the Devil) the worst of Tyrants, and without the least degree of Ease, or Li­berty.

He (in the Gospel) that was Mark 5. 3, 4. Luke 4. 13. possessed, could break all Chains asunder, but those of the Devil; and from other Bondage you may be able to redeem your self, but from this you cannot, either by your self or others, but by Christ onely, the Angel of Redemption, 1 Pet. 1. 18, 19. and great Redeemer, that paid the price of your Ransom.

You are not free-born, but made so, and by none but by him; John 8. 36. and therefore you must by Faith go unto him that you may be so; if he make you free, you shall be free indeed; but unless he do, you must be a Slave for ever: Other Slaves, after their Service have Freedom, or by Death obtain it, but they that die in this, are so for ever; their Chains are Jude 6. everlasting.

You must be either a King to Rev. 5. 10. God, or Slave to the Devil.

7. Death.

Sin's sickness was to Death, but Christ the Heavenly Physician, came down to raise the dead in sin to life again; you were kill'd in the first Adam, and may be made alive in the second, but not untill by Faith you receive him; for, he that hath not the Son of God, hath 1 John 5. 12. not life: It is the life of Heaven in you, that will bring you to that Heavenly Life; and therefore, without this Life of Grace, you [Page 35] can have no sure hope of the Life of Glory, the Title to that, is by Christ, and the Title to Christ, is by this; so that unless here you are Spiritually alive by him, you John 3. 3. cannot hereafter live with him.

All that dye in sin, are buried in Hell.

8. Wrath.

Not the wrath of Men, (no, not of the greatest of them) nor of Devils, but of God; a wrath that cannot be withstood, for it Psal. 90. 11. is irresistible, nor endured, for it is intolerable (it cannot be com­prehended, much less endur'd) nor either avoided, or appeased, but by Christ, who came to de­liver from it, and to be as a sha­dow 1 Thes. 1. 10. & 5. 9. Cant. 2. 3. from the scorching heat of it.

There is no way to Mercy, but by deliverance from wrath, nor any way to that, but by laying hold on Mercy, nor any way to Quarendus est Deus, in Pradica­mento re­lationis. Mercy, but by Christ, for God is the Father of Mercy, as he is [Page 36] the Father of Christ; and there­fore, Luke 3. 7. if you would flee from this wrath, you must flee to Christ, who appeas'd it, and brank that bitter Cup off to the bottom, that you might never taste of it. Mat. 26. 39.

Nothing but his Blood could quench that flame of wrath.

3. Duty when recovered out of Misery.

All Priviledges (whether Tem­poral or Spiritual, Civil, or Re­ligious) oblige to Duty, in them­selves they are engagements to it, and should be so to all that are In­terested in them.

Spiritual Priviledges are (of all) the highest, and most obli­ging, they are given to engage to Duty, they afford the best means and advantages to it; they aggra­vate sin, and become a Curse in­stead of a Blessing, where they are not effectual to it; for, as Mercy abounds, so sin against Mercy abounds also.

A change in state calls for a Nova vita novos mores postulat. change in Life, and a new con­dition requires a new conversa­tion.

If then you are cleansed by the Blood of Christ from all sin, keep your self pure and unspotted from James 1. ult. sin and the world.

If the Enmity betwixt God and Eph. 2. 16. you (upon the account of sin) is slain by Christ, be subject to Rom. 8. 7. his Laws, and live as one recon­ciled to him, that all your Ser­vices Prov. 15. 8. may be accepted by him.

He that will not accept a gift Mat. 5. 23, 24. of one at enmity with his Brother, will much less accept it from any at enmity with himself.

If you are called out of dark­ness into his marvellous light, 1 Pet. 2. 9. Eph. 5. 8. shew forth the praises of him who has called you out of dark­ness, by walking as a Child of light.

If through his poverty you are 2 Cor. 8, 9. 1 Tim. 6. 18. Prov. 14. 21. made rich, be rich in good works, and have mercy on the poor.

If you are released from your spiritual Bondage, stand fast in the liberty wherewith Christ has made you free, and be not intang­led again with the Yoke of Bon­dage Gal. 5. 1. to sin, and the lusts of Men.

If by Faith you have received Christ, and put him on, walk in him, and serve him in Holiness Col. 2. 6. Luke 1. 75. and Righteousness all the days of your Life.

If he has delivered you from Death, live to him who died for 2 Cor. 5. 15. you, and by death delivered you from Death.

Thus by living up to your pri­viledges, or doing the Duty of them, you will at last receive the benefit of them.

It is sad to want priviledges, but far worse to abuse, or not im­prove them.

Make it your great business to secure the salvation of your Soul.

In order unto it,

• 1. Believe you have a Soul.
• 2. Believe it is precious.
• 3. Live to it, as so believing.

1. Believe you have a Soul.

Every one has a soul, but the Lives of most shew, that they do not believe it: Some live, as if their Bodies were immortal, and worthy of all their care; and some, as if they had no Souls, or as if they were Mortal, and when once dead, should never be alive again. The Soul of such Men is of little more use, than (as Tully says of the Soul of a Swine) to keep the Body from stinking. But be you establish'd in the belief of this truth, that you have a Soul, and that it is Immortal. A truth that has been own'd by Heathens, and is previous to Religion, for all Religion is grounded upon it. They did usually say, That to live, was to dye; and to dye, was to live again.

Druydes made the Gauls Valiant, by telling them, that their Souls were Immortal: Caesar put Gold into his Souldiers Pockets, that the fear of losing it, might make them so, and the belief of this Treasure within you (inclos'd in an Earthen Vessel, as Manna in an Earthen pot) and the fear of Exod. 16. 33. losing it, should provoke you to a diligent care about it, that you may not.

A Sadducee in Opinion will soon Acts 23. 8. be an Epicure in Life.

2. Believe that your Soul is pre­cious.

The same Offering was for the Soul of the Poor, that was for Exod. 30. 15. the Soul of the Rich (half a She­kel was the Soul-money for both) and the Soul of both (viz. of a Slave and an Emperour) are alike precious, and (next to that which is infinite and excellent) most ex­cellent, as will appear,

• 1. By the Titles given to it.
• 2. By the care taken of it.

1. By the Titles given to it, viz. The breath of Life (Life is a desirable good, and the Soul a Gen. 2. 7. Job 2. 4. & 27. 3. Optimus modus cutis. most precious Being, as it is the breath of Life) Gods Spirit, (God is a Spirit, and so is the Soul too, not onely in respect of its imme­diate procedure from him, but in respect of its resemblance to him, a remote Image of God, or an Prov. 2 [...]. 27. Image of the Trinity, in a Fa­culty) the Candle of the Lord (the Sun in the little World, as the Sun is the Soul of the great one) the hidden man (the whole man, or the Man of Man, as Athens Animùs cujusque est quisque. 1 Pet. 3. 4. 2 Cor. 4. 16. Pars opti­ma nostri. Job 30. 15. Prov. 4. 7 Psal. 22. 20. was the Greece of Greece) Mans principal one, (Wisdom is the principal thing, and the Soul the seat of Wisdom, Mans principal one) Mans Darling (Christ is Gods Darling, Man is Christs, and the Soul is Mans) Mans Honour and Excellency; Glory is the manifestation of Excel­cellency, [Page 42] and therefore, that which Nihil mag­num in ter­râ, nisi ho­mo nec in homine, nisi anima. Gen. 49. 6. Job 4. 21. is his Glory, must needs excell.

Man was the perfection of the Creation, the Master-piece, and chiefest part of it, and the Soul the choicest part of Man, as ap­pears by these Titles given to it by God, who rates every thing according to its kind and worth; and therefore, set the Crown and Diadem by him put upon it, the Letters Testimonial sent from Heaven to commend it, make you highly to value and esteem of it.

2. By the care taken of it.

By God and Man, to save it, and by the Devil to destroy it.

By God, viz. Father, Son, and Holy Ghost.

By the Father, who in his in­finite Wisdom contriv'd Redemp­tion for it, instituted Sacraments and Ordinances to feed it in this World, provided Heaven a place of Eternal Rest for it in the World to come, and Angels to guard Heb. 1. ult. and conduct it safe to it.

By the Son, who in his unspeak­able Love laid down his Life as a Psal. 49. 7, 8. 1 Pet. 1. 18, 19. Ex pretio pretium. 1 Thes. 5. 23. Ransom for it, and parted with his most precious Blood as a price to Redeem it.

By the Holy Ghosts powerful Operation in Sanctifying of it, whereby it becomes as Mount Zion, the Temple of the most High, the Throne of the great King of Heaven, his Mansion, Eph. 3. 17. Isa. 57. 15. Dwelling-place, and second Hea­ven.

2. By Men, viz. both good and bad: By good Men, while living, and by bad Men, when dying; 1 King. 21. 20. who, though while living, they sold themselves to work Iniquity, and (as by Will) bequeath'd their Souls to the Devil, when dying make void that Will, out of a desire (for their Souls sake) to die well, though they would not live so.

That which is every ones Mo­ney, or bears a price every where, and is by all (sooner or later) [Page 44] highly esteem'd, and to all alike precious, has worth and excel­lency in it.

3. By the care taken by the Devil to destroy it. There are two Lions contend for the Soul; Leo propter fortitudi­nem advin­cendum. Leo propter fertitatem adnocen­dum. 1 Pet. 5. 8. Christ, the Lion of the Tribe of Judah, who seeks to save it; and the Devil, the roaring Lion, who seeks to destroy it: He is active and diligent, for he goes about seeking; bloody and cruel, for he seeks to devour: Other Lions prey on dead Bodies, but this on living Souls: He desired Job's Bo­dy for his Souls sake.

If you do not prize your Soul, the Devil does.

3. Live to your Soul, as believing it is Precious.

God might (and that without any Injustice) have placed you in the lowest predicament of the vilest Creatures; but since he has stampt his own Image upon you, and given you a Soul, with which you may converse, not onely with [Page 45] Men and Angels, but with him­self; bless him for your Soul, with Psal. 103. 1. Anim [...] debere, is the highest Engage­ment. Gen. 49. 3, 4. your Soul, and live to it as a Be­ing most excellent and precious.

It is your Excellency and Ho­nour, let it not then consult its own shame, nor (with Reuben) lose its Excellency by sin, but be Honourably employ'd; serve the living God with this breath of Life, (Life must be served with Life) worship God who is a Spi­rit John 4. 24. Numb. 16. 22. (and the God of the Spirits of all flesh) with this his Spirit in you.

Do not lose your Soul in looking after its Servant the Body (as Shimei lost his Life in looking af­ter 1 Kings 2. 36, 37. 38, 39. 40, 41. 46. his) but do your principal work, for this principal one.

All that a man has will he give for his life, but life, and all must be Job 2. 4. given and laid out for the good of the Soul.

And there is good reason for it, if you consider,

1. That your Soul was given to you that you should take care of it, and every thing else for the good of your Soul.

Every one has not a Child, nor an Estate to look after, but every one has a Soul; the poorest Widow has these two Mites, (a Soul and a Body) and the most indigent Beggar this Treasure: Since then it is every ones (yours as well as their) possession, it should be yours, and every ones Redde ani­mae, quae sua sunt. care, to secure the happiness of it, and therefore, give to the soul the things that are the souls.

2. Christ likes them best, that are most careful of their souls.

Christ, when on Earth, lov'd them most, who lov'd their souls more than his body (Maries Breakfast was better to him than Martha's Dinner) and much more then will he love them that love their souls more than their own bodies.

He that would not have you Murder your Body, would much less have you Murder your Soul.

3. According to the care for your Soul here, so it is like to fare with your Soul and Body here­after.

You are daily Travelling to the Land of Souls, (viz. the world of Spirits, both of the just and unjust) every day you take a step to it, and within a little while you will be all Soul; and as you live to it here, so it will be with that, and your Body for ever here­after; the welfar of your Body depends upon the welfare of your Soul, and the eternal welfare of that, upon your care in time about it; and therefore, as by a care for your Soul, you may do two works at once, (viz. secure the happiness of Soul and Body) so by a neglect of it, will undo both for ever; at the first death your Rev. 20. 14. & 21. 8. Soul shall go to Hell, and your Body at the second.

[Page 48]4. The loss of the Soul is the greatest loss; Christ, who best knows the worth of a Soul, by the price he paid for it, says, that the gain of a whole World (if Mat. 16. 26. it could be obtain'd) with the loss of a Soul, would be a gain with­out profit, a loss, rather than a gain, and that not the least, but greatest, as an irreparable, and ir­recoverable loss, a loss that could neither be made up nor recovered.

All other losses (even of Life it self) may be made up, either in kind or vertue; but nothing can Habet ani­ma mortem suam cum vitâ beatâ caret, quae vera animae vita dicen­da est. repair, or make up the loss of the Soul; for in this, God is lost; a lost Groat may be found, lost Time may be redeem'd, and a lost Estate recovered by diligence; but a Soul when gone into Eternity, and lost, will be for ever so; Hea­ven it self (salvâ justitiâ) cannot redeem a Soul fròm Hell when once there.

Your Soul is Gods as well as 1 Cor. 6. 20. your Body, that he has bought, [Page 49] and therefore Glorifie him with it, and commit the keeping of it to him in well-doing, as unto a faithful Creator, of Souls, as well as of Bodies, that at last it may 1 Pet. 4. 19. Heb. 12. 22, 23. be taken up to the innumerable Company of Spirits, viz. of An­gels created perfect, and of just Men made so.

Begin the work of Religion early.

Make it the great business of your Life.

Be hearty and sincere in it.

Be true and faithful to it, to the end of your Life.

1. Begin the work early.

• 1. God commands and expects it.
• 2. It is the best time for it.

(1.) God commands and ex­pects it.

Cain brought Fruit to God (an Gen. 4. 3. 4. Offering of the Fruit of the Ground) Abel brought first fruits, (the firstlings of his Flock) and God had respect to Abel and his [Page 50] Offering, but not to Cains, and this before the special Law of Exod. 13. 2. & 22. 29. & 34. 26. first-fruits, and first-born (which were Gods in all) was made, to shew (as is usually observ'd) that it was not Ceremonial, but Moral and perpetual.

God, or the Devil, will have the use and service of your Life, but God has the greatest Right to it; and his will is not onely for work, but for Day, and Time, and the first of that (viz. your Eccles. 12. 1. Youth) he calls for, which shews kindness on his part (in taking any into his Service before they can well work for him) and should promote Obedience on yours. God is the fashioner and former, Psal. 139. 13, 14, 15, 16. Deut. 32. 18. Psal. 71. 17. Jer. 3. 4. the teacher and preserver, the guide and strength of your Youth, all the parts, Beauty, Strength, and all the other Excellencies of it, come from him, and ought to be employ'd for him; and there­fore do not give the Devil your Youth, and God your Old Age; [Page 51] him your Spring, and God your Winter; him your Vintage, and God your Gleanings; him your Flower, and God your Bran; him the best, and God the worst; but the best, for he is best, and de­serves the best.

Not an old or rotten Sacrifice, Mal. 1. 8, 14. but the fattest, and fairest must be laid upon Gods Altar.

(2.) It is the best time for it. Eccles. 12. 1. The time of your Choices. Primum in unoquoque generè est perfect issi­mum.

As to Ease, Honour, Service, Comforts, and Safety.

1. As to Ease.

Old Age is the best for Advice and Counsel, but Youth the best for Action, both as to the Natu­ral and Moral frame of the Body and Mind, viz. the parts of one, and the endowments of the other. Old Age is called the Sickness of Nature, but Youth is the Health and Strength of it; that is called Eccles. 12. 1. the evil day (not onely in respect of the evil then suffered, but of the indisposition from that evil, to any thing that is good) but [Page 52] this a good day, as most fit and proper for work; the Body being most active and vigorous, the Fancy and Invention most quick, the Memory most strong, the Af­fections most smart and lively, the Conscience most pure, the Will most pliable, and the Heart (as not hardened by Custom in sin) most soft, and so most fit to receive the impressions of Vir­tue.

Trees are transplanted, Horses broken, and Cattel accustomed to the Yoke with ease, when young; and Youth more fit for Instruction, than Old Age, even then, when it is scarce fit for any thing else.

2. As to Honour.

Piety in Youth will give you Honour with God and Men.

1. With God. 1 Sam. 2. 30. Luke 13. 6, 7.

You are Planted in a Vineyard, and God expects Fruit from you as soon as you are Planted; he looks for it (in the Spring) and when he [Page 53] finds it, takes notice of it (as he did of the kindness of Israels Jer. 2. 2. Youth) and is greatly pleased with it (as Christ with the Rich Mark 10. 20, 21. Man in the Gospel, that from his Youth observed the Command­ments) for he loves to magnifie Psal. 8. 2. his praise out of the mouths of Babes and Sucklings.

The Almond-tree that blossom'd Numb. 17. 8. soonest, was put into the Ark, and John, the youngest Disciple, was most beloved.

2. With Men.

It was the Glory of Alexander, not so much that he Conquer'd the World, as that he did it in his Youth. A Crown (better than one of Gold) on Josiah's Head, that he was Religious in his ten­der 2 Chron. 34. 1. 2. Years: The Honour of Moses and Samuel, (they lived and died in Honour) and of Daniel (there­fore Dan. 9. 23. a Man of desires) because Religious in Youth; and so it will be of all the Children of Wisdom, when found walking early, as [Page 54] well as late, in the ways of Wis­dom. Fruits early ripe, are by all greatly priz'd.

3. As to Service.

The most eminent in God's Ser­vice were (as is to be seen upon Record) most early at it.

Joseph, a Religious Child in his Fathers House, was afterwards a Religious Senator in Pharaoh's Court.

Samuel, a Religious Child, was an eminent Prophet, Recorded by David, and by God himself, Psal. 99. 6. Jo [...]. 15. 1. as one (that if any he) could pre­vail with God by Prayer.

Josiah, a Religious Child (at 2 King. 23. 25. eight years old) and a Renowned King, for there was none like to him.

Timothy, a Religious Child, was 2 Tim. 3. 15. afterwards eminent in the Service of the Gospel.

And Christ more eminent than Luke 2. 12, 9. all, went early about his Fathers business.

So that if you would be useful in Life, you must be Religious in Youth: The sooner Weeds are pull'd up, the better the Corn will grow; and the sooner you are good, the more good you will do: Therefore, if you would have your Age be the Harvest, your Youth must be the Seed-time.

The good Figs were soonest Jer. 24. 2. ripe.

4. As to Comfort.

Timothy, that was Godly from 2 Tim. 2: 22. his Youth, was bid to flee Youth­ful Lusts; and surely then it con­cerns you (and all that are young) to do so, that you may not lay a Foundation for sin or sorrow (or for both) in Old Age.

1. For Sin.

Youth, of all the Ages of Life, is most subject, as to Infection in Body, so to Corruption in Soul.

Solomon beheld a Young Man Prov. 7. 7. void of Understanding; and it was the younger Brother (not [Page 56] the elder) that was the Prodi­gal. Luke 15. 12, 13.

Youth is to this Life, as this Life is to that to come; as this Life is (well or ill) ordered, so it is like to be with you for ever in that; and as your Youth is, so the sequel of your Life is like to Maturè fias senex. utdiu senex. Levit. 23. 10, 11. be; and therefore it concerns you to be good then, that it may (like the first-fruits to the Harvest) Sanctifie the remainder of your Life.

All Habits are by so much the more firmly radicated in their Sub­jects, by how much the Actions from whence they come, are the more frequently and timely used.

2. For Sorrow.

Impiety in Youth will increase sin in Age (for by Custom it will become Natural) and that will increase sorrow; for, as bruises in Youth, bring aches in Old Age; so sins in Youth will bring sorrow then; and therefore give God now the possession of your Youth, [Page 57] that you may not then (with Job 13. 26. Psal. 25. 7. Jer. 31. 19. Job, David, and Ephraim) pos­sess the sins of it.

5. As to Safety, in that,

• 1. Your time is uncertain.
• 2. The work (by delay) will be more difficult.

1. Your time is uncertain.

It is true, Old Age will not come presently, nor may not, per­haps, to you at all; (you are not sure you shall live to be Old) but Death will come sooner or later; the longer your Glass has been running, the less there is to run, and it may be out before you are aware, for it is ever running, and there are no stops in it.

There are young Skulls as well as old ones in Golgotha; and there is a dying in Youth, as certainly Job 36. 14. as in Old Age.

2. The work (by delay) will be more difficult.

The longer you defer the work, like the deferring to buy the Sybil's Prophesies, the dearer (as one [Page 58] observes) every day it will cost you; Dr. Rey­nolds on Hos. 14. 2. the more Tears, the harder Repen­tance, the deeper sorrows, and the stronger cries, and thereby become Morally (though not ab­solutely) impossible; you will not have less work to do by delay, Jer. 13. 23. but more work, and less time.

The first Cripple onely, that John 5. 4. went into the Pool of Bethesda af­ter the troubling of the Waters, was healed.

I have read of a Temple (in Spain) Dedicated to Old Age; I wish your Young Age may be De­dicated Exod. 33. 11. (as Joshua's) to Gods Temple, and the Service of it.

The glory of Young Men (as So­lomon Prov. 20. 29. says) is their strength, and the glory of that glory, is to give that strength, the excellency of that Power (as Jacob said of his first-born Reuben) to Gods Ser­vice. If you begin early, the Gen. 49. 3. Progress will be happy, and the end comfortable. You cannot be­gin too soon nor hold out too late.

2. Make Religion the great bu­siness Luke 16. 11. Luke 10. 42. Non repre­hendit, sed distinguit. of your Life.

Religion is the true riches, the good eminenter part, (Martha's work was good, but Mary's was better,) the whole Duty of Man, his Form, Being, and Essence, Eccles. 12. 13. Ps. 111. ult. Totus est perfectus animo homo omne homi­nis bonum. & finis ho­min is. 1 Sam. 15. 22. Semper, & ad semper. Prov 28. 14. Deut. 32. 47. Prov, 4. 7. Eph. 4. 1. Phil. 2. 12. Jer. 7. 22, 23. his Wisdom, and princi­pal thing, his Happiness, his Calling, and Work, a Work most sutable to him, most useful and ad­vantageous (his Inte­rest as well as his Duty) his chief work (above all Natural, Politi­cal, Moral, and Ceremonial work) the one thing needful, never out of season, but (as Seneca says of Philosophy) at all times necessary; his Life, and principal end of his Life, other things are but means to this end; and therefore this must be preferred and set before it.

The end is more excellent than the means.

Since then it is so in it self, Sapiens semper in­cipit à fine. 1 Cor. 10. 31. let it be so to you, mind it as your chief good (the supream end, and chief good are one) refer all the general and particular actions of your Life to it ultimately, (the end makes the means lovely) make all other Finis dat amabilitatem medis, finis impeliit agen­tem, finis est summe ap­petibilis, finis ultimus dat ordinem & mensu­ram. Prov. 6. 21. Ps. 63. 8. Numb. 6. 14, 24. Eccles. 9. 10. Rom. 12. 11. 1 Tim. 5. 10. Mat. 6. 33. Psal. 63. 1. things subservient to it, and let this as Comman­der in Chief, give Laws to all, carry the remem­brance of it always in your mind, place it next to your Heart, and up­permost in your thoughts; be di­ligent in it, and prosecute the In­terest of it both fully, and earn­estly, not as the last and least bu­siness of your Life, but as the first and greatest (viz. in order and dignity) not secondarily, but pri­marily, before all other things, and above them.

Two principal ends can never consist together.

Two things may encourage you to this work, and in it.

• 1. Strength is promised to it.
• 2. A Reward attends it.

1. Strength is promised to it.

Tripho the Jew, in his Dispute a­gainst Justin Martyr, tells him, that those Precepts Christ left about the Duties of Religion, were so harsh and burdensome, that he would have but few, if any Di­sciples; and many there are, that either through mistake think they find this stumbling-block in the way of Religion, and cannot get over it, or lay it there, and will not; it is true, to carnal minds by reason of the contrariety of their Nature to Religion, through Rom. 7. 14, 22. the corruption that is in them, and by reason of custom in sin, which makes the contrariety stronger, the work's difficult and uneasie; but to them that are re­newed, it is not, or if so at first, yet by use it becomes pleasant and delightful, for Christs Yoke by [Page 62] constant wearing, grows easie. Mat. 11. 29.

But if it were not so, yet strength shall be given to it, that will make it so. In the Body, where there is a vein to convey Blood, there is an Artery to con­vey Spirits; and in the Scripture, Deut. 10. 16. & 30. 6. Phil. 2. 12, 13. where there is a Command to work, there is a promise of strength to it; what is a Com­mand in one place, is a Promise in another.

Now, difficult work and easie, are both alike, if a sutable, and proportionable strength be given Ezek. 18. 31. & 36. 26. to the performance of it.

2. A Reward attends it, viz. Of Honour, Pleasure, Profit, and Peace.

1. Of Honour.

There was no way to the Tem­ple of Honour (among the Ro­mans) Psal. 45. 9. & 149. 9. but through the Temple of Vertue; nor is there any [Page 63] coming to Honour now in the Prov. 13. 5. & 14. 34. 1 Thes. 4. 4. Rom. 6. 21. broad way of sin, but in the nar­row way of Religion; for as the future issue of sin is Death, so the present fruit is shame.

Indeed the Enemies of Reli­gion (who fetch their Scutcheon out of the Devils Herald-Office) count sin their Honour, and glory in their shame; but God (who is the Fountain of all true Honour) Prov. 21. 21. places it in Righteousness and Ho­liness, he is Glorious in Holiness, and if it be his Honour, it may well be esteemed yours; this is John 5. 44. the onely true Honour, and it cometh from God only, and if by 1 Sam. 2. 30. this you Honour him, you shall be everlastingly honoured by him; a Spirit of Glory shall rest on you 1 Pet. 4. 14. here, and a Crown of Glory be put upon you hereafter.

All seek Honour, and some to Honor cal­car babet. the loss of their Lives and Souls, but none but the Religious truly find it.

2. Of Pleasure.

The Enemies of Religion think, if once they espouse the profession of it, that all Joy and Mirth must be cast out, (as the Minstrels were by Christ out of the Rulers House, when he came to raise his Mat. 9. 23, 25. Daughter to Life) but they are much mistaken, for Christ (the increated wisdom of the Father) 1 Cor. 1. 24. Prov. 3. 17. says, that the ways of wisdom have pleasure in them; not the end onely, but the way, and not some one way onely, but all the ways, and every step in them, are, not onely pleasant, but pleasantness, yea, pleasantnesses; having all pleasures that are good, both as to kind and degree in it. The Sheep has delights as well as the Swine, though it wallows not (with the Swine) in the mire; and the Religious their pleasures, though none that are vain and sensual.

All look for pleasure in Life, and most think there is no Life without it; but the Religious only find it.

3. Of Profit.

Religion brings gain, this the Job 1. 9. 10. 1 Tim. 6. 6. Devil could not deny, when he accused Job of Hypocrisie (now the praise of an Enemy is, as Ari­stotle Psal. 37. 4. says, a universal good Re­port) and this God has assured Mat. 19. 28. 29. Mark 10. 29, 30. to all the sincere Professors and Friends of it, and that no ordi­nary gain neither, but an increase greater than the World can pro­mise or secure, for it is a hundred fold, not ten in the hundred, but a hundred upon ten, a hundred to one (use upon use) viz. either in kind or vertue in this World, and in the World to come, Life eternal.

You may lose something for Mat. 6. 33. 1 Cor. 3. 22, 23. Religion, but you shall never lose any thing by it; for, if God be yours, all things are yours; all things conditionally, if he abso­lutely.

The Offerings of Old increased 2 Chron. 31. 9, 10. their store.

4. Of Peace.

The Enemies of Religion talk Prov. 3. 7, 17. Psal. 119. 165. much of their Peace, but without any Reason, for there is no Peace to them in that, they are Ene­mies to the God of Peace, with­out the Spirit of Peace (and there­fore without Peace the fruit of Isa. 48. 22. the Spirit) and Fighters against Christ the Prince of Peace, who speaks Peace, not to his Enemies that commit folly, but to his Sub­jects Psal. 85. 8. that return no more to it.

Joy (as the Philosopher says) is the shadow of all Vertue, (as inseparable perhaps from it, as the shadow from the Body) and the fruit of Righteousness (as the Apostle says) is Peace, there is James 3. 18. Rom. 3. 17. no Peace without it, and all true Peace in it, and it is worth the having; for it abides, not onely in Life, but at Death too. The end of the upright is Peace. Psal. 37. 37.

Peace in Life is a rare Blessing, but at Death a greater; and was there no other benefit in this [Page 67] World to be got by Religion, it is enough to make you in love with it.

3. Be hearty and sincere in the work of Religion.

When you enter upon the work of Religion, let that enter into you, and give up, not onely your Name, but Heart to it; and what Acts 11. 23. Eph. 6. 6. ever you do in it, do it heartily to the Lord.

• 1. Nothing will be accepted without the Heart.
• 2. Any thing will be accepted with it.
• 3. Your Heart is Gods by right.
• 4. God calls for it.

1. Nothing will be accepted without the Heart.

The Heart is the Fountain and Principle of Spiritual as well as Natural Life, and that which gives Life to all. The Tree in the midst Gen. 3. 3. of the Garden (all of pith) the choice Sacrifice (the Male in the Mal. 1. 14. Flock) the fat of the Sacrifice that he reserves to himself; the Disci­ple [Page 68] belov'd above any, and the John 20. 2. Gen. 43. 3. Benjamin, without which nothing will be accepted; and therefore this must be the Treasure you Mat. 2. 11. open, when you bring your Gift unto him.

You know no more than you do in Religion, and do no more, than what you do with the Heart, for, when things are not true, they are not at all.

2. Any thing will be accepted with it.

Affections shall be interpreted 1 Kings 8. 18. Psal. 32. 5. Actions, and Purposes Endea­vours; the will shall pass for the work, imperfect Duties for per­fect (a little, or any thing ac­cepted,) so it be all you have, and 2 Cor. 8. 12. the Heart be in them, for the heart is Gods Sacrifice, yea, his Sacri­fices, all, and every one, the Ver­tue, Psal. 51. 17. Power, and Value of all, in one, and that which ingratiates all.

God sometimes accepts the will for the deed, but at all times the will more than the deed.

3. Your Heart is Gods by right.

It is Gods more than yours, and Mark 12. 17. [...], the Arti­cle is dou­bled. 1 Cor. 6. ult. 1 Pet. 1. 18, 19. Prov. 23. 26. therefore be just, and give him that which is his own, for he bought it, and dearly paid for it.

Christ parted with his Heart blood, to have the love and ser­vice of yours.

4. God calls for your Heart.

He desires it, wooes, and en­treats, wishes and waits for it, Isa. 1 2. yea, commands it, and not to give it, is to Rebel against him.

God has ever been a giver to you, and now desires to be re­ceiver from you; he has often given you the desire of your Heart, let him then have from you the desire of his, and as he desires it, viz.

1. Willingly.

Absalom stole away the Hearts 2 Sam 15. 5, 6. of some of the Men of Israel, but God accepts of none but such as [Page 70] (with the Men of Israel) of a Exod. 25. 2. & 35. 5. willing Heart give themselves un­to him.

2. Fully.

One and the same Temple could not receive the Ark and Dagon; nor can God and the Devil have 1 Sam. 5. 3, 4. your Heart at one and the same time, one of them will have it, both at once cannot, nor God at any time truly, unless wholly; he is but one, and he will be own'd Mat. 22. 37. Aut Caesar, aut nullus. Exod. 29. 18. Psal. 51. 19. as one; none must share with him in it (for he admits no Ri­val) nor must any part of it be kept from him, for he will have all (a whole Burnt-offering) or nothing.

Unless all be given, nothing is truly given.

3. Constantly.

You must not give your Heart one day to Religion, and another day to Sin; one day to Gods Ser­vice, and on another to the De­vils, but to God onely, and to him for ever.

By thus giving your Heart to God, you will gain his; for he John 14. 21. that loveth him, shall be loved of him.

4. Be true and faithful to Re­ligion, to the end of your Life.

You must not onely begin, but proceed in the work of Religion, and not onely proceed, but end in it; and there is good reason for it, in that,

• 1. The Honour of God and Re­ligion is concern'd in it.
• 2. Your Salvation depends up­on it.

1. The Honour of God and Religion is concerned in it.

Stedfastness in Religion is a credit to Religion, and to God the Master of it, (he owns it so) but a departure from it, tacitly accuses Religion of unpleasant­ness, or the Master of it of in­justice, (as if there was Iniquity in him) it says in effect, that either the work is not good, and not fit to be done, or the Master [Page 72] not good, and not fit to be serv'd; which is a greater Reproach to him than if he had never been serv'd. A dishonour that the Heathen offer not to their Idols Jer. 2. 11. (for they change not their gods) a sin that grieves him to the break­ing of his Heart; yea, a sin so great, that he looks upon it as impardonable (how shall I Pardon Jer. 5. 6, 7. thee for this?) for he hates an Apostate as bad, if not worse, than a Sodomite.

No comlier sight in Gods Eyes, than young Disciples, and old ones, viz. such as are early and late at his work.

2. Your Salvation depends up­on it.

If you are not so Religious as 2 John 8. others, you shall not have so full a Reward as they; but if you be not stedfast in it, you shall have Gal. 6. 9. Prov. 1 [...]. 18. Heb. 10. [...]5. none at all It is true, the Re­ward is both sure and great, but it is promised to none but them that work, nor to any of them, [Page 73] unless they are unmoveable, and always abounding in it; the peny Luk. 9. 62. is for them, not that enter into the Vineyard, but for them that abide there until Night; and the Crown for them, not that start well, but that run so, viz. not to the middle onely, but to the end of the Race. And therefore you must be stedfast, and always a­bounding in Labour, if you would 1 Cor 15. ult. not labour in vain; and not (with the Israelites) stand still, nor go Exod. 14. 13. back, but forward, if you would see the Salvation of God.

Every Grace adorns a Christian, Perseverance onely crowns him. Rev. 2. 10.

Now, that you may

1. Consider what the work of Religion is, before you engage in Luke 14. 28, 29, 30. it.

There is a Cross to be found in the way of Religion, as well as a Crown at the end of it; and therefore if you unadvisedly enter upon it, without considering what it is, or what it may cost you, [Page 74] you may meet with a difficulty that will make way for Apostasie. A thing well resolv'd is half done, but never well resolv'd, unless first considered; and therefore this is the first thing you must do, fail in this, and you will fail in all.

If an Arithmetician mistake in his first figure, the whole Account will be wrong.

2. Take not up a profession of Religion to serve your worldly Interest or Advantage.

Sin upon no mans account what­soever, (Callisthenes would not pledge Alexander, to have need of Aesculapius) nor be not Reli­gious upon that score onely, (as Joash was, for Jehoiada's sake, 2 Chron. 24. 17, 18. while he lived) for if that be all, your Religion is little worth, and you may as quickly lose it, as find it; they that follow Christ for Nunc ha­rum, nunc illarum par­tium nulli­fidus, as Tully of Ant. Loaves, will leave him when they are spent and gone; and they that are for any Religion (because in fashion) either are of none, or will easily be so.

It is better to be of no Religion, than of every one.

3. Beware of the least degree of remisness in Religion, either in Judgment or Affection.

A Gangreen goes on by degrees, (first, one part or Member is in­fected, and then another) and so does Apostacy; it begins in the Judgment, and if that disesteems Religion, the Affections will de­cline Voluntas sequitur dictamen intellectus. and forsake it, the Affections follow the Judgment, and what that lightly approves of, the other will as coldly and indifferently re­ceive.

He that is careless of little slips, is in danger of a fall.

4. Be much in the use and ex­ercise of the publick and private Duties of Religion.

These are (as one says) the Sphere of Grace, and in these consists the life of Religion; and therefore, if nothing of them ap­pear in your Life, or if you live in the neglect of them, or are [Page 76] negligent in them, your pretended Religion will soon vanish, and come to nothing.

If once you become formal in Devotion, you will quickly be any thing in Conversation.

5. Be established in the Faith.

It is true, Fear is the Grace that keeps you in your standing, (and Prov. 28. 14. 1 Cor. 10. 12. 2 Cor. 1. ult. Eph. 4. 4. Col. 2. 7. therefore, if you would never fall, you must ever fear,) but Faith is the Grace by which you stand, for it unites you to Christ, in whom you are preserv'd; and therefore, be well rooted and grounded in it.

If you be carried away with 2 Tim. 4. 7. 1 Pet. 1. 5. every wind of Doctrine, you will at last be true and sted fast to none; but if you are established in the Doctrine of Faith, and grow in the Grace of Faith; if you live the life of Faith, and keep the Doctrine of Faith, you will be safe; for if you keep the Faith, the Faith will keep you.

Of Original Sin.

It is an Ancient Tradition a­mong the Jews, that when Noah sent forth his Sons to people the World, he gave to every one of them some Reliques of Adam; but it is a more certain and anci­ent truth, that all the Posterity of Adam have receiv'd, not onely some, but all the Reliques of his sinful Corruption, a leaven that has overspread the whole lump of Mankind, for all have corrupted their ways (viz. all except Christ) Psal. 14. 1. and all that is done by them, and all that is in them (viz. all the fa­culties of their Souls, all the Mem­bers Mat. 15. 18. of their Bodies, and the Acti­ons of each) are defiled by it. Tria Au­gustinus tribuit pec­cato origi­nali quod sic pecca­tum, poena peccati, causa pec­cati.

A Toads poyson is but in one place, but this is in all, like a Disease that has corrupted the whole Mass of Blood.

By this you are indispos'd to all good, for there is nothing in the [Page 78] World, but it will either find as a hindrance to it, or make it so.

When Paul had a will to work, Gal. 5. 17. Rom. 7. 18. he wanted a power.

By this you are inclin'd to all evil.

There is not a sin in Hell, but has a Root in this; nor any sin so great or foul, but you would com­mit, if under the power of it, and left to your self; for it is virtually all sin.

The new Man (the new Crea­tion) 2 Cor. 5. 17. [...]. is not so much one Grace, as all; and the Old Man (Origi­nal sin) is not so much one sin, as all.

So that here you may see,

1. What cause you have to be humbled under it.

Plato says, if Vertue could be seen with Bodily Eyes, it would Ravish the Beholders; and if the Corruption in all by Nature could be seen, it would (as the Schools say) transport them to Mad­ness.

David and Paul were humbled Psal. 51. 5. Rom. 7. 24. under it, therefore and well may you.

2. Where to lay the blame, when you sin.

Some, when fallen under af­flictive Evil, lay all on Provi­dence, and nothing on Sin that caused it; and when fallen into sin, lay all on the Devil, and no­thing on themselves; and thereby make the Devil (to whom due should be given) worse than he is, and themselves better than in­deed they are; for were there no Devil to tempt to sin, there is that within them, that both can, and would do it.

Since then the Devil cannot prevail, unless you yield to him, (for his strength is within you) let the time of Complaint against him, be spent in resisting of him, that you may not.

It is the Bello [...]s and fire, that makes fire.

And since you are, when drawn aside, enticed by your own Lusts, James 1. 14, 15. (the Enemies within you) let all the actions of sin be laid at the door of your own Heart.

David, though a Man after Gods Heart, sometimes walk'd 1 Chron. 21. 1, 17. after his own, yet then he laid the blame, not on the Devil, but on himself.

3. What little cause you have to censure any when fallen into sin.

Plato's Advice to his Scholars was, that when they saw any ir­regular, and exorbitant in their Lives, they should not rashly cen­sure them, but reflect on them­selves, and consider, if they were not, or had not been such them­selves: And it is the Advice of St. Paul (a greater than Plato) when any are overtaken in a fault, not to insult over them, but to re­store Gal. 6. 1. [...]. them in a Spirit of Meekness, (to set them in Joynt) and there is good reason for it; for though [Page 81] all are not alike evil by practice, yet all being by Nature so, viz. Aut sumus aut suimus aut possu­mus esse quod hic est. seminally, and dispositively the same, they either have done, or may do so.

The worst mens actions shew what the best men by Nature are inclin'd to.

Of your own sin, and of the sins of others.

Of sins of Omission.

Sins of Omission are the first Psal. 14. 1. Rom. 1. 21, 24. 2 Thes. 2. 10, 11. inlets to sin; for the omission of good, is the ground of the com­mission of evil.

A sin of Omission is either not doing what is Commanded, or not doing it as it is Commanded.

1. Not doing what is Com­manded.

Every Affirmative Command has something Negative in it; and every Negative Command has something Affirmative in it; that Command which enjoyns Honour and Service to God, for­bids whatever may tend to his Dishonour; and that which for­bids the taking away the Life of any, does also Command an en­deavour (so far as is possible) to preserve that Life, and a neglect, is a sin, because a breach of that Law.

They that live not Godly, as Titus 2. 12. Eph. 4. 25. 1 Pet. 2. 11, 12. Rom. 8. 1. Psal. 34. 14. well as deny Ungodliness; that speak not truth, as well as put away lying; that walk not after the Spirit, as well as not after the Flesh; and do not good, as well as depart from evil, are guilty of a breach of the Law, for it Com­mands both.

It is a sin to do what is forbid, Aequè pec­cat, qui omittit fa­ciends, & facit omit­tenda. and so it is also, not to do what is commanded; and therefore, they sin, that do not what they should, as they, that do what they should not.

2. Not doing in a right man­ner what is Commanded.

God Commands both, and ab­hors all Obedience, that is not formally, as well as materially good, viz. so as to the manner, as well as to the matter of it.

They are Cursed, that do not Jer. 48. 10. the work of the Lord; and so are they too, that do it negli­gently.

Tacitus says of Galba, that he Quod ma­gis erat ex­tra vitia, quàm cum virtutibus. Minus vi­tiosi. had rather no Vice, than any Ver­tue: And Salvian says, that many in his time, thought themselves therefore good, because not so bad as others: And too many there are, that think they are therefore good, because they do no evil; Saints, because not Sin­ners; but how much they, or you are mistaken by thinking so, will appear, by considering

That Sins of Omission, as well as of Commission, will

• 1. Denominate you to be evil.
• 2. Will bring evil upon you.

1. They denominate you to be evil.

A Garden is bad, if it has not good Flowers, as well as no Weeds; a Tree, if it does not bear good Fruit, as well as not bad; a Ser­vant, if he does not preserve his Masters Goods, as well as not waste them; and so are all that profess Religion, that appear not for it, as well as not against it.

Unrighteousness left, is not Isa. 1. 17, 18. Righteousness learnt; and there­fore, unless you become Righte­ous, as well as forsake Unrighte­ousness; and do good, as well as cease to do evil, you are not good at all.

Unsavoury Salt (in this sense) is no better than Poyson.

2. That Sins of Omission will bring evil upon you.

Moab and Ammon were Banish'd from the Congregation of the Lord to their tenth Generation, Deut. 23. 3, 4. for a Sin of Omission, (viz. for not meeting the Israelites with Bread and Water in their way out of Egypt.)

Meroz was Cursed for this sin, Judges 5. 23. (he, for not helping the Lord a­gainst the Mighty, as well as they that helped the Mighty against the Lord.)

Saul lost his Kingdom for this Sin, (viz. for not killing Agag) 1 Sam. 15. 9, 23. the Fig-tree in the Vineyard was doom'd to be cut down for this [Page 95] sin, (viz. not for bearing Crabs, Luke 13. 7, 8. but for not bearing Figs;) the foolish Virgins were shut out of Mat. 25. 3, 8. Heaven for this sin, (viz. not for wasting their Oyl, but for not getting Oyl in their Vessels.)

The Invited Guest to the Mar­riage-Supper, Mat. 22. 11, 12, 13. was cast into outer Darkness for this sin, (it was not for coming in Raggs, but for coming without a Wedding-Gar­ment.)

The unprofitable Servant was Mat. 25. 30. cast into outer Darkness for this sin, (it was not for being Prodi­gal, but for being unprofitable; it was not for wasting his Talent, but for not using it; nor for not having five Talents, but for not improving that one he had.)

The Rich Man was Tormented in Hell for this sin, (it was not Luke 16. 19, 20, 21, 25. for being unjust, but for being uncharitable; it was not for hur­ting Lazarus, but for not relieving him:) The great Curse of the Gospel (Anathema Maranatha) 1 Cor. 16. 22. [Page 96] greater than any of the Law, is entail'd on this sin, (viz. for not loving of Christ.)

Present Condemnation is de­nounc'd against this sin, (he that Joh. 3. 18. believeth not, is condemned already) and the fatal Sentence (never to Mat. 25. 41, 42. be repeal'd) will at last be past against it, viz. not for starving, stripping, or imprisoning Christs Members (though those will be punished as great sins at that day) but for not Visiting, Clothing, and Feeding them.

There are no Neuters in Reli­gion, and therefore, if you are not for Christ, you are against him.

Of little sins, and of Custom in sin.

Of Thoughts.

The great Misery come upon all by reason of sin, is, that every Gen. 6. 5. imagination of the thoughts of their Heart are evil, onely evil, and continually so.

Evil thoughts are all thoughts of evil against God and Man, so called, either as arising from evil, or tending to it.

Thoughts are known to God. Gen. 6. 16.

The Ark that was made close on every side, had a Window on the top towards Heaven, as an Emblem of Gods Omniscience, who sees you, not onely when in secret, but the secret within you, for he knows your thoughts (yea your thought, every single thought) afar off, viz. either Psal. 139. 2. Ezek. 11. 5. what they will be, before you think them, or what they were, when you have forgotten them.

They are reserv'd Cases known to him onely, nor can he forget [Page 105] them, for he requires that which Eccles. 3. 15. is past.

Thoughts shall be brought in­to Judgment.

Thoughts (as well as words and actions) are written in Gods Book, and shall be made known, Eccles. 12. ult. Rom. 2. 16. 1 Cor. 4. 5. when the secrets of Men shall be judged, the counsel of the Heart made manifest, and the hidden things of Darkness brought into light.

And many whose understand­ings spoke them Men, and their words Christians, when on Earth, shall be found (at that day) by their thoughts, to have been worse than Beasts.

Evil thoughts are sins, and transgressions of Gods Law.

The Laws of Men reach but to words and Actions, but Gods Heb. 4. 12. Prov. 6. 18. & 15. 26. Prov. 24. 9. Law reaches to thoughts, and forbids, not onely evil words and deeds, but all evil thoughts tend­ing to them. The thoughts of Foolishness is sin, and therefore, [Page 106] unless you be cleansed from them, Jer. 4. 14. you cannot be saved.

A dumb Man may be damn'd for the sins of his thoughts.

There may be sin in the thoughts, inward motions to it, though no outward acts of it; yea, sin may be reiterated there, when the acts of it cease; and as much sin may be in the thoughts in a day, as would take up the actions of a whole Life to compleat and finish: There are many ways by which Men can restrain or punish the acts of sin, but none either to restrain or punish the thoughts of it; sinful actions are publick and open Offences, sinful thoughts are more inward and secret, they as the uncleanness of Absalom with 2 Sam. 16. 22. his Father's Concubines in the face of the Sun and the sight of all Israel; these, as the Idolatry of the Ancients of Israel, in the dark, in the Chambers of their Ima­gery; Ezek. 8. 12. they, the Lusts of the flesh, these, Spiritual wicked­nesses; [Page 107] they defile the Body, these more immediately defile the Soul, the seat of the Spirit; they, may cast you out of the favour of good Men, but these will hinder your Communion with God; for,

Communion with God in a way of Duty, is had by thoughts more than by words.

Evil thoughts make way for evil actions.

The two first sins committed by the Angels and Adam, began in the thoughts, (an aversion of their will from God) and they are still the Seed of Sin, (first, evil Thoughts, and then Mur­ders, Adulteries, &c.) and there­fore, if you would prevent the acts of sin, you must put a re­straint upon your thoughts.

The heaviest Chains are put upon the vilest Malefactors.

Here sins Leprosie at first ap­peared, and as the Leprosie, when it took but a thread of a woollen, or linnen Garment, soon over­spread [Page 108] the whole; so these, if not timely prevented, will in­fluence the whole actions of your Life, and make them evil. Now, that they may not,

(1.) You must set a strict watch over your Heart.

Thoughts are the inward mo­tions, Proles ani­ma. and innumerable Opera­tions of the Heart, proceeding as Naturally from it, as beams from the Sun, and streams from a Foun­tain; Jer. 17. 9. the Heart is desperately wicked, the sink of all Corrup­tion, Psal. 41. 6. it gathers Iniquity to it self (as an old Sore in the Body draws Prov. 4. 23. all the ill humours to it,) and sends it abroad upon all occasions; and therefore you must keep it with all diligence, that it may not; you must keep the outward Senses (shut those Windows, Claude quinque fe­nestras, & tota lucebit domus. A­rab. Prov. that no unclean Birds may enter in) but above all, your Heart, for out of it proceed evil thoughts.

The Fountain must be kept pure and clean, or else the streams will not be so.

(2.) Let your thoughts be Phil. 4. [...]. [...]. well employ'd: Think on the things that are true, and cast out all thoughts of a Lie, and Hypo­crisie, think on the things that [...]. are Honest and Venerable, and abhor all Vanity and Frothiness of Spirit; think on the things that are just, and let not a thought of fraud, or deceit lodge within you; think on the things that are pure, and away with what­ever is immodest; think on the things that are lovely, and hate [...]. all peevishness and frowardness of Spirit; think on things of good Report, and entertain not a thought of any thing that may tend to your dishonour.

Idleness is Fewel to vitious thoughts, and therefore, as it is an axiom in State, to set active Spirits on work, that they may do no mischief; so here, you must employ your thoughts about No­ble Arguments, and Blessed Ob­jects, if you would have them [Page 110] (like the Heavenly Bodies) to move orderly, and become, not foundations of disturbance, but helps to Piety.

(3.) Beg Gods assistance in all.

God has the greatest Govern­ment of your thoughts (they are too many, and too strong for you to rule) and therefore, commit your works to him, that your Prov. 16. 3. thoughts may be established, or when they become disorderly, and irregular, cry out unto him, as Austin did, against sinful thoughts, in the words of the Psalmist, Save me, O God, for the Psal. 69. 1. waters are come in unto my Soul.

And there is good reason for it, for, such as your thoughts are, such are you in Gods esteem.

We judge of Mens thoughts by their words and actions, but God judges of the words and actions of all, by their thoughts.

Of Evil Company.

Man is a sociable Creature, and will not be without Com­pany, [...]. good or bad; but they that are wise, will avoid as much as they can the society of them that are evil; and how much it con­cerns you so to do, will appear, if you consider, that,

• 1. Evil Company will shew what you are.
• 2. Evil Company will make you what you should not be.

1. Evil Company will shew what you are.

The Lacedaemonians judg'd of the disposition of their Children by their Company; and Augustus Caesar, of his two Daughters, (Livia and Julia) when he saw grave Senators conversing with one, and wanton Persons with Noscitur ex socio, qui non cognos­citur ex se. the other; and so will the World of yours, for none can be so well known by themselves, as by their [Page 112] Company. The Fowls of Hea­ven flock together, and the Beasts on Earth herd together, accord­ing to their kind, and so do wicked men (the greater Beasts of the two) like Flora, who ever con­vers'd with ill-favour'd Women like her self; and if you are fre­quently found among them that Inter dis­pares mores quae potest esse amici­tia? are evil, or are too intimate with them, you will be look'd upon as one of them.

They are none of Gods Friends, that converse familiarly with his Enemies.

2. Evil Company will make you what you should not be.

Dinah (the Daughter of Ja­cob) Gen. 34. 1, 2. went gadding abroad to see the Maids of the Countrey, till she was none her self. Joseph, Gen. 42. 15. by being in Pharaoh's Court, learn'd to swear by the Life of Pharaoh. The Israelites, though Homo ma­lus telum diaboli. they hated the Egyptians, yet by living among them, they learned their Manners, their Lusts, not [Page 113] their Laws; (they that should have Converted them, were, as one says, perverted by them, and became twice their Slaves, their Bodies being Conquered by their Weapons, and their Souls by their Vices.) Solomon, by con­versing Neh. 13. 26. with Idolatrous Women, became Idolatrous: Peter, whilest he warm'd himself at the fire in Luke 22. 55, 56, 57. Fascinus unius, mul­torum pestis. Sal­vian. the High Priests Hall, got cold, and abated in his Zeal; he warm­ed his Hands, but cooled his Heart. Evil Company (among other things, as St. Ambrose ob­serves) helped on to make the Younger Brother a Prodigal:

• 1. His Portion.
• 2. His Fathers Indulgence.
• 3. His Youth.
• 4. Evil Company.

St. Austin (as he confesses) committed some sins, which he had not before, to gain Credit and Esteem with his Companions; and there is no good Man (as Epictetus says) but will either [Page 114] suffer evil, or learn it from them that are evil.

Pure Streams passing by a cor­rupt Inficitur terrae sor­dibus unda fluens. Aliquod malum, propter vi­cinum ma­lum. Soil, contract some of its filth; rusty Metals corrupt the pure, scabby Sheep, rotten Grapes, and sore Eyes, will infect the sound; and evil Men the good, by conversing with them: It is seldom found, that the bad are made better by it, but the good made worse, getting a bane (with Peter) where they could not get a blessing.

It is odds to be with the Lame, and not to learn to limp.

It is true, sometimes good ex­amples put others upon the pra­ctice of that which is good; when Peter said he would not leave Mat. 26. 35. Christ, all the Disciples said so too; and Vespatian's Frugality gave check to the Romans Luxury; but they oftner lead to that which is evil, (Nero's Fiddle had too many Dancers after it) for all Natu­rally are prone to be led more by [Page 115] Example than Precept, and by bad Examples more than good ones; living, not as they should, Non quo eundum, sed quo itur, non ad ra­tionem, sed ad simili­tudinem, Seneca de vitâ beatâ. Psal. 119. 115. Prov. 4. 14. Isa. 6. 5. 1 Pet. 4. 3. but as they see the most do, and (as beasts) following the drove, or herd, though it be to their own destruction; and therefore, if you would neither be, nor do, as they, delight not to be where they are; or when Charity or Necessity may oblige you to it, be separated from their sins, when you are not from their per­sons; and at all times shun and avoid the works of Iniquity, Eph. 5. 11. though sometimes you cannot the workers of it.

Their Hatred is better than Non est perfecté bonus, nisi qui cum malus bo­nus. their Company.

Of the Spirit.

The Spirit is sometimes taken for the whole Divine Nature, and equally agrees with any Person of the Godhead, when abstractedly considered.

Sometimes for the Divine Na­ture Heb. 9. 14. 1 Pet. 3. 18. of Christ; for as flesh is sometimes taken for his Humane Nature, so Spirit is for his Di­vine Nature.

Sometimes for the Holy Ghost (as distinct from the Father and 1 John 5. 7. the Son) with all its Gifts and Graces, who Sanctifies, Teaches, Quickens, Guides, and Comforts all in whom he dwells; and there­fore it concerns you,

• 1. To ask God for this Spirit.
• 2. To do nothing (when given) to grieve it.

Enquire of your self, as Paul Acts 19. 2. did of the Disciples at Ephesus, whether as yet you have receiv'd the Holy Spirit, (with its Gifts and Graces) and if upon enquiry you find you have not, then,

• 1. Ask God for it.
• 2. Do nothing, when given, to grieve it.

1. Ask God for the Spirit.

God promised at first, that he Joel 2. 28. would pour out his Spirit upon [Page 117] all flesh, viz. extensively, and Isa. 30. 19. & 44. 3: & 49. 15. & 55. 1. & 59. 21. & 65. 24. Rom. 10. 12. Eph. 3. 20. Tit. 3 6. James 1 5. intensively; not upon the Jews onely (to whom it was then con­fin'd) but upon all; and more of that Spirit than formerly was poured out upon them, and since that, he has promised to give his Spirit to them that ask it; and as an encouragement to asking, has assured, that he will much more Luke 11. 13. give it, than Earthly Parents ei­ther can or will give good Gifts to their Children.

They are Earthly, but God is Heavenly; they Fathers of the Flesh, he of the Spirit; they evil (viz. either simply, or compa­ratively) but he infinitely good; a more Rich, Bountiful, Faithful, Cujus p [...]r­ticipatione sumus justi, ejus com­paratione sumus in­justi. and a more tender hearted Fa­ther, than any of them; and therefore, both can, and will much more willingly, freely, certainly, compassionately, abundantly, and constantly give (than they) the Spirit to all that ask him for it.

Since then God is so willing to give his Spirit, be you earnest and importunate for it; there is good reason you should, for it had been better you had never re­ceived Rom. 8. 9 the Spirit of a Man, unless you have this Spirit of God.

And that you may speed in asking, seek it in Christs Name, Joh. 1. 16. & 3. 34. who received the Spirit without measure for you, and meritori­ously fulfills the promise of it.

2. Do nothing to grieve the Spirit, when given to you:

There is mention made (in Scripture) of resisting, quench­ing, Acts 7. 51. 1 Thes. 5. 19. Eph. 4. 30. and grieving the Spirit.

The first, (as usually said) is proper to Impenitents, the se­cond to Apostates, and the third to Saints.

Properly, the Spirit cannot be grieved (it being contrary to the Per figuram non natu­ram. Quoad ef­fectum, non quoad af­fectum. Nature of the Spirit, either to make any sad, or it self to be made so,) but Metaphorically it may; and then it is, when it ap­pears [Page 119] as one grieved, and then you may be said to do it, when you do those things that would grieve the Spirit, if the Spirit was capable of it; and this two ways, viz. either by sins of Omission, or of Commission.

1. By sins of Omission, or by neglecting the good you should do, viz.

By idleness and slothfulness, by not answering to the calls, and not yielding to the motions of the Spirit, by not walking in the light and strength, in the fellowship and communion, in the exercise of the Graces, and Phil. 2. 1. in the comforts of the Spirit; for it is a sin to oppose the Comfort­ing as well as the Sanctifying work of the Spirit.

2. By sins of Commission, or by doing that which you should not, viz.

By violating of Truth in any kind (whether Natural or Mo­ral) by inordinate love to the [Page 120] World (prizing Carnal Com­fort above Spiritual) by impu­rity of thoughts (which defile the Soul, the place of the Spirits Residence) by causeless doubts and fears, despondency under troubles (both inward and out­ward) in constancy, and in sta­bility in Religion; or deadness, formality, and Spiritual Pride in the Duties of it.

They are all (one way or ano­ther) against the Spirit, either as a Governour, Guide, Witness, or Comforter, and as such, they grieve it; for by them its Wit­ness is slighted, its Assistances are rejected, its Influences perverted, or its Comforts dis-esteem'd, and counted small; and therefore it concerns you to beware of them, and the more, in that,

By thus grieving the good Spirit, you will please the Devil the evil Spirit; and by grieving the one, and pleasing the other, you will grieve and displease your [Page 121] own Spirit at last, for grieving makes way for quenching, and by quenching the Spirit, you may in time be left to commit that great transgression, the unpar­donable sin against it.

All sins grieve the Spirit, but those that grieve the sinner.

Of Self-examination.

Examination is the Judicial proceeding of a sinner with him­self, or the act of Conscience en­lightned, comparing all his actions with the Rule, and accordingly passing sentence either of Absolu­tion, or Condemnation; for, or against himself.

The Command makes it a Du­ty, 2 Cor. 13. 5. Gal. 6. 3, 4. Si s [...]aper hoc quum op [...] est fa­cis semter facus. Ber­nard in Cant. 58. [...]e [...]m. and the neglect of it, a Sin.

A Duty at all times, but more especially at some times.

A difficult Duty.

Reflex acts are (by Philoso­phers) counted most difficult; and this, of all the Duties of [Page 122] Christianity, is none of the least that is so.

Yet must not be omitted; for they that will do nothing that is difficult in Religion, have no Re­ligion.

The Persons concern'd in it, are 1 Cor. 11. 28. A Man, i. e. every man, so the Old Transla­tion reads it, and so Beza tran­slates it. [...] quisquis, Erasmus. not a few onely, or many, but all; all, either as Communicants, or Christians, both real and nomi­nal; for none are too good, or too great for it.

It belongs but to few to exa­mine others, but it concerns all to examine themselves.

The things to which it relates, are almost infinite, viz. every thing, thought, spoken, and done, whether good or evil.

Examination is as a petty Ses­sions to prevent (or the better to prepare for) a General Assize; Mans Judgment to anticipate Gods, and 1 Cor. 11. 31. therefore must carry a proportion to it.

God will judge every thing Eccles. 12. 14. (Morally good and evil) then, [Page 123] and so must every one now.

The Rule by which it is to be guided is the Word of God.

It is not he that others com­mend, that is approved (for, they 2 Cor. 10. 18. may think better of him than he is) nor he that commendeth him­self (for he may be better than others, and better than he him­self has formerly been, and yet Luke 18. 11. not good, or at least, not so good as he should be) but he whom God commendeth, that is appro­ved; and therefore none must ex­amine himself by anothers good Opinion of him, nor by his own good Opinion of himself, (for both may be mistaken) but by the Word of God, by which onely the regularity, or irregularity of his actions will appear, God will hereafter judge you by it; and therefore, the best course you can take, is to judge your self by it Rectum est index sui, & ob [...]iqui. now; and that you may, you must get a clear and right under­standing of it.

By this light you will see light, but unless you have Eyes to see it, it will be of no more Advantage to you, than the light of the Sun to them that are blind, and can­not see. A just Judge desires a clear Evidence, a good Cause, a fair Tryal, an upright Heart, a search; and the better any are, the more willing they will be to know the worst of themselves; not to do it, may add something to your security, but nothing to your safety: Therefore,

• 1. Be exact in the examination of your self.
• 2. Beg Gods Examination up­on it.

1. Be exact in the examination Tecum [...]a­ [...]ua. of your self.

It must not be superficial and slight, remiss and careless, but strict and exact, searching every corner of your Heart, and censu­ring every irregularity of your Life; seeking, that you may find what is amiss, and untill you do; [Page 125] and with good reason, for, as they are the worst sort of Cheats, that deceive themselves, so they are the worst of that sort, that de­ceive themselves in the concerns of their Soul.

It is far more safe to condemn than to acquit your self without cause. For by one, your Peace will be lost for a time onely, but by the other, your Soul will be lost for ever.

2. Beg Gods examination upon yours.

Rachel was willing to have any Gen. 31. 34, 35. place searched for the Idols (she had stole from Laban) but that on which she sat to cover them; and a Thief may be content, that a blind Man that cannot see, or his fellow Thief, that will not, should search his House; and Hy­pocrites rest satisfied with their own Examination, or of those like themselves; but they that are sincere, and upright, are de­sirous that any should examine [Page 126] them; yea (with David) wil­ling that God should do it, and that truth should take place, though against themselves.

When David had examined Psal. 139. 23, 24. himself, he appealed to God, not as to one that he would have sa­tisfied with his own Opinion of himself, nor with the Opinion of others concerning him, but as to one that was the searcher of Hearts, and that he himself would be searched by; he did not desire that his Life onely, but his Heart (the most suspected place) might be search'd, and that not superficially, but through­ly, and that the matter might be fully travers'd, and pass through all Courts of Tryal, as appears by the multiplying of words, (search, know, try, and see) and by the extent of it, viz. that not one thought, or way onely, but that all his ways and thoughts might be enquir'd into; and that if there was any sin that he did [Page 127] not see, or could not, it might be done away.

And therefore, when you have done all that you can in it, desire God to examine you and your ex­amination too; and that if there be any sin in you, that either you do not see, or cannot, that he would shew it to you; or if there be any sin that you would not see, that he would do away that sin, and the Hypocrisie that would in­dulge it.

It is onely by the light of Hea­ven, that you can see the Hell that is within you.

Of Watchfulness.

Watchfulness is a Duty that concerns all (I say unto all, watch) Mark 13. 37. it is your Duty, and ought to be matter of your great care, in that,

• 1. There are Eyes upon you.
• 2. There are Enemies against you.
• [Page 128]3. Ruine attends you, if you do not.

1. There are Eyes upon you.

• (1.) Of Men, both good and bad.
• (2.) Of Angels, both good and bad.
• (3.) Of Conscience, which is Gods Deputy, and a strict ob­server
  Intimus magister.
  of all your ways.
• (4.) Of God, who is every where by his Power and Essence, and therefore Omniscient because Omnipresent, and (like the Op­tick Nerve) sees all, but is seen of none.

Good Men observe, and will either be pleas'd or displeas'd, re­joyce, or grieve at your good and evil actions.

Evil Men observe, and will ei­ther reproach you for your sins, or be hardened in their sins by them.

Good Angels observe, who will minister to you, rejoyce over you, Heb. 1. ult. protect, and defend you, if you [Page 129] do that which is good; or set against you, and become Ene­mies to you, if you do not.

Evil Angels observe, who will be as so many Witnesses against you, your Accusers and Tormen­tors too, if you yield to those sins that now they tempt you to.

Conscience observes, either to Acquit or Condemn you.

And God observes, to Judge Eccl. 12. ult. you.

Live therefore as in open view, and act as one, that has the Eyes of all upon you.

If you do not watch, you are watched.

2. There are Enemies against you.

Of all which, the Devil and the Flesh are the principal; for all other Enemies hurt either by his Instigation, or your own cor­rupt inclination.

1. The Devil, who is strong, 1 Pet. 5. 8. subtile, and active.

Strong. A weak Enemy is in­considerable, and not much to be regarded; but this is strong, not onely terrible to affright, but strong to hurt.

Active. A sloathful sluggish Enemy is not much to be feared; Job 1. 7. but this is active and diligent; he walks his Rounds (he goes about) and is ever upon his Watch.

Subtile. He prevails more by Policy than by Strength; and therefore, it concerns you, neither 2 Cor. 2. 11. to be ignorant of his Devices, nor careless of them.

2. The Flesh, a restless and unwearied Enemy, that acts with vehemency and constancy, not Gal. 5. 17. James 4. 5. outward, but inward; an Ene­my within you, that makes way for all the other, and the more dangerous because so.

Since then you can be no where safe, unless watchful; be no where, nor at any time secure, but watch these watchful Enemies.

3. Ruine attends you if you do not watch.

Saul lost his Spear, and Samson 1 Sam. 26. 7, 12. Judg. 16. 19. 1 Thes. 5. 3. his Hair, when asleep; and your Security will be the Enemies Op­portunity; and therefore it con­cerns you to have all your ways (inward and outward) Rail'd in on both sides with Watchfulness Luke 21. 36. Rev. 4. 8. and Prayer, and to have your Eyes open, to watch against the Corruptions from within, and the Snares from without.

The weakest when watchful, are more safe, than the strongest when secure.

Of Humility.

Pride is self-exaltation from a Superbia est appeti­tus propriae excellentiae. Humilitas est volunta­ria mentis incurvatio ex Dei in­tuitu, & nostri. vain conceit of Worth and Excel­lency.

Humility is self-debasement, from a real sense of vileness and unworthiness.

That is the Badge of Anti­christ and his followers; this of [Page 132] Christ and his Disciples; one of the Principles of Practical Divi­nity (as Privation is of Philo­sophy) and both the Garment and Ornament of Christians; and therefore, be clothed with it, and walk Annibilatio animae Spiritu­ale vacuum. [...], It comes from a word that signi­fies a knot, and is of use not onely to fasten the Graces together, but to adorn also. daily in it, with God, with others, and with your self.

1. With God.

(1.) By a lowly demeanor in all your approaches to him.

The distance betwixt God and you is great (as great as betwixt infinite and finite) great as you are a Creature, but greater as a sinner; and in all Duties there is matter for Humility (as well as in sins) for when they appear brightest, (as the Moon when it shines so) they have their dark spots and imperfections; and Ezra 9. 6. therefore the nearer and greater your Communion with God is, the greater your Humility should be, [Page 133] as Archimedes his Engine, the higher it ascended, the lower it descended.

All the King of Heavens Ser­vice must be on the Knee; so that if you are proud, or not humble in it, you serve not God, but the Devil. 1 Cor 10. 31.

(2.) By doing all to his Glory. Proud persons think they are Nemini debeo, The Spiders Motto. Hab. 1. 16. Hos. 10. 1. beholden to none, and therefore Sacrifice to their own Net, and (with Ephraim) bring forth fruit to themselves; but do you in all your actions, both Civil and Re­ligious, make him your End; and in all your ways, at home, and abroad; in your House as well as in his, and on your days as well as on his, do all to his Honour, that in his goodness and Soli D [...] Glor [...]. greatness he may be glorified by you.

An humble sinner is more to Gods mind, and more for his Ends and Glory, than a proud Saint.

2. With others.

• 1. By not seeking Honour from them.
• 2. By not being lifted up when praised; nor enraged, when de­fam'd, or injur'd by them.

1. By not seeking Honour from them.

Pride was the Angels sin (it cast them out of Heaven) the first sin in Man, and the great sin that appears in all by Nature.

Commodus the Emperour would be called Hercules, and shew him­self to the People in a Lions skin, that he might be accounted King of Men, as the Lion was of Beasts.

Alexander would have the Ti­tle of Jupiter's Son, and be reck­oned one of the Race of the gods.

Domitian would have the Title of Lord God.

Anti-Christ, the Man of sin, 2 Th [...]. 2. 3. 4. exalteth himself above all that is called God.

And all Men (through the Pride that is in them) Naturally seek Honour in the World, (as Saul did before Israel) and desire 1 Sam. 15. 30. Aut Caesar aut nullus. to be great, or nothing; but do not you seek what is greatest, or highest in the esteem of the World, but what is fittest and best for you, that you may have Honour from God, if not from Men; or be humble, and you shall have Honour, for Humility Prov. 15. 33. Prov. 29. 23. Luke 14. 11. Gen. 14. & 40, 41. treads the path to it; Pride seeks it, but Humility finds it.

He that humbleth himself shall be exalted. Joseph was first in the Dungeon, and then in the Pa­lace.

2. By not being lifted up, when praised; nor enraged, when de­fam'd, or injur'd by them.

Be not lift up in your spirit be­yond measure, if prais'd, nor en­rag'd, if revil'd and reproach'd, but meekly receive both, as not much concern'd for either; for you cannot be too vile in your [Page 136] own Eyes, nor too much humbled under it.

A Heathen, when revil'd, told the Reviler, that all he said against him was true, and much more, and so he would say, if he knew that which he did of himself; and all that are truly humble, either do, or should think better Rom. 12. 10. Phil. 2. 3. of others, than of themselves.

3. With your self.

• 1. By being content with your condition, whatever it is.
• 2. By having a low and mean opinion of your self, under all that you possess and enjoy.

(1.) By being content with your condition.

Some cannot live unless they abound, and therefore murmur and complain when they do not: Proud Beggars will have the best or nothing; but be you content with what you have, looking up­on Aliud est undè vivas, aliud undè superbias. every little thing received, as great, and every great thing, as too much.

You cannot have so little as you deserve, and therefore, how low soever your condition is, let your mind be lower.

(2.) By having a low and mean opinion of your self, under all that you possess and enjoy.

Indeed there is nothing you can have, that can reasonably af­ford any matter for Pride.

Not Riches.

Not Silks and Furrs, the cast Clothes of Worms and dead Beasts; for, as they are badges of Spiritual Nakedness, and co­verings of shame (the fruit of sin) they afford greater matter of Humility, than Pride.

Not Gold and Silver, the more Ni [...]idius lu [...]um. refined Dirt and Garbage of the Earth; these are the food of Moths and Rust, and therefore no food for Pride.

Not Knowledge, for Scio quod nescio, Socrates. Nesciendo scire, & sciendo nescire, Gregory. it is but imperfect in any; the greatest part of what you know, is the least [Page 138] part of what you know not; and therefore you should by not knowing, know; and by know­ing, not know the gift that is in you.

It will be from Ignorance of your Ignorance, if you become proud of your Knowledge.

Not Grace, for it is given to teach Humility; God gives Grace to the humble, and Grace gives Humility; and the more any have of it, the more humble they will be.

Moses acknowledges that he was but dust and ashes, (the weakest and vilest part of the Earth;) Jacob, that he was un­worthy Gen. 18. 27. & 32. 10. 1 Tim. 1. 15. 1 Cor. 15. 9. Eph. 3. 8. Mat. 11. 29. Exod. 44. 29. of the least of all those Mercies received: Paul, that he was the greatest of sinners, the least of the Apostles, and less than the least of all Saints. Christ, the Lord of Glory, was meek and lowly; and the more real worth any have, the less they will see it, like Moses, who, when his [Page 139] face did shine, knew it not; or the higher they are in the esteem of others, the lower they will be in their own, as the Sun when highest, casts the least shadow, or a Taper, whilest it gives light to others, casts a shadow before its own station.

A Cypher in Arithmetick, though of no worth in it self, yet gives value to all that is added to it, and so will Humility.

1. As to Time.

If you would seriously consi­der how precious a thing Time is, how much it is (sooner or later) [Page 140] prized by all; how high they are in God's esteem, that improve their time (for they are highest in his esteem, that make most account of his Soveraignty) how happy some are while living, in the Comfort they receive by it? How many, when dying, would give all the World (if they had it to give, and it would be taken) as a price to redeem the time that in Life they vainly spent, and trifled away? How many are tor­mented in Hell (and will be eter­nally so) for the neglect and abuse of it? How infinitely short the whole time of Life well spent, will fall of the Reward that at­tends it? How much mispent time there is, and will be in your best spent time? How short and uncertain your time is, and how strict an account you must give of it, you would see great reason to take care that no part of it be spent either in sin, or idleness.

1. Not in sin.

Sin is an evil of the greatest Malignity, and all time spent in it, is lost; for,

If it is not bewail'd, and re­pented of, it will ruine you; and if it is, yet the time so spent is lost, in that it might have been better employ'd, cannot be re­called (for though Repentance will bring sorrow for sin, yet it can never bring back the time lost by it) nor ever by you be an­swer'd for.

You can never give a good ac­count of a bad matter.

2. Not in Idleness; for,

Idleness is both a sin, and an in­let to any, or all sin.

1. It is a sin.

Idleness was not allowed in In­nocency, Gen. 2. 15. Then la­bor, now labor ad sudorem. (for Adam was put in­to the Garden of Eden to work) much less then is it allowed in a state of Degeneracy, but forbid; there are no feriae, no idle days nor hours, as one says, in the Kalendar [Page 142] of Heaven, but as to every purpose there is a time, so to every time a purpose; God having appointed Eccles. 3 1. [...]. every day and hour to be filled up with something that is either work, or tends to it.

And yet how many are there, who call themselves Christians, and cannot but say they have work to do, that trifle away their time as much as Domitian did in catching Flies, Sardanapalus in Spinning, Caligula in gathering Cockles, Nero (with his Souldi­ers) in picking up Pebbles; and are scarce ever so well employ'd as Protogenes, who was seven Years Painting a Man and his Dog.

2. It is an in-let to sin.

Empty Stomacks gather Wind, standing Waters putrifie, Weeds [Page 143] grow most in a fallow, and out of Idleness comes not onely no good, but all evil; for, by doing nothing, you will easily be led to do that which is worse than no­thing.

Christ called his Disciples Mat. 18. 19. Mark 1. 16, 17. 2 Sam. 11. 2, 3, 4. (James and John, Simon and An­drew) when busie at their Cal­ling; but the Devil will call you (as he did David) when idle, and not employ'd; and therefore be never so, that you may not be at leisure to hearken to him; if you do not set your self on work, the Devil will; and therefore at all times do it, that he at any time may not.

The rolling stone gathers no Moss.

Idleness will render you dis­pleasing to God, unprofitable to [Page 142] [...] [Page 143] [...] [Page 144] the World, scandalous to them that are good, and burdensome to your self; be wise therefore (as the Wise men in Esther) knowing your time, and get un­derstanding Esther 1. 13. 1 Chron. 12. 32. The heads of them were two hundred, but there are few or none of that [...]ribe (in this sense) left. Rev. 10. 6. (with the Children of Issachar) to know what you ought to do, and do it; be ever doing something for your own good, or the good of others, that you may with comfort look over into Eternity, and not fear, when the Angel shall stand on the Earth and lift up his Hand, and swear by him that lives for ever and ever, that time shall be no more.

God has his Book of Remem­brance, and whatever you do in time, is there Registred for Eter­nity. Rev. 20. 12.

2. As to Death and Judgment.

How much it concerns you to be in a daily expectation of, and preparation for them, will ap­pear, if you consider,