SERMONS UPON Several Texts OF SCRIPTURE.  
BY GEORGE BARKER, B. D. Sometime Fellow of Catherine-Hall in Cambridge, and late Rector of Danby upon Wisk, in Yorkshire.  
YORK, Printed by John White, for Francis Hildyard, Richard Manklin, and Thomas Baxter Booksellers in York, 1697.   

The Preface.  
THE Author of these Sermons was a Person of great Learning and Piety, both which he did abundantly manifest, whilst he was for several years' Fellow of Catherine Hall in the University of Cambridge, where he was reputed to be one of the most un-wearied Diligence, profound Learning, and Exemplary Piety and Charity of his Time.  
No less esteem had he amongst the Clergy and all that knew him, after he was presented by the University to the Rectory of Danby-Wisk nigh North-Allerton in Yorkshire, in the Year 1659. Where he continued in such a retired station, as his Humility and Contentedness of Mind most affected, for almost twenty five Years, till his last Sickness, which happened in the beginning of the Year 1684. During his continuance in this place he always made it his business, and the Employment of his whole time to promote the Eternal happiness of all under his care and charge, by a constant and diligent performance of all those Duties that a Minister owes to his Parishioners. And not Regarding either the smallness of his Parish, or his own ease, he Preached continually twice every Lord's day; and besides that, he took all other opportunities of Fasts and holidays, to recommend to the People their Duties upon those Occasions.  
There he Preached all the following Sermons, Except only the Fourth, which he Composed upon an Extraordinary occasion, as the Title of it shows.  
In these and all his Sermons he affected such a plainness of Style, & Familiarity of Expression as was most suitable to the Capacities of his Parishioners. And it is to be hoped, that this plainness of his will not be accounted a fault by the Candid Reader, who shall consider that the main end and design of all the Author's Labours, was not to please the Ears of his Auditors with fine Phrases, and exact Expressions, but fully to Instruct them in the Knowledge, and Affectionately to excite them to the Practice of the great Duties of the Christian Religion. For both which he was Excellently qualified by his great Learning and Skill in all parts of Divinity, and by that hearty desire, and ardent Zeal for the welfare and salvation of all Mankind, which was the first Principle of all his actions.  
And as it was the only business of this Authors whole Life, to do good by his Doctrine and Example, so it is the same sincere Principle that has influenced the Publishers of this work, and induced them to expose these discourses to the World; that so the benefits of them might be more General, and no longer be confined to those few Relations, that understood his way of Writing: And it will be a sufficient Satisfaction to them, if those great Ends, which the AUTHOR aimed at in his Preaching, be in any measure attained by the Publishing of these his Posthumous Sermons. If the amendment of men's Lives and Manners be the happy effect of their Reading, what is here hearty designed, and humbly recommended for that Purpose.   

The CONTENTS.  
SERMON I. II. 
S. Mat. 5. 48. Be ye therefore perfect, even as your Father, which is in Heaven is perfect. pag. 1. 21.  SERM. III. 
Phil. 4. 5. Let your Moderation be known unto all men. 37.  SERM. IU. 
Malachi 2. 7. For the Priests lips should keep Knowledge. 77.  SERM. V. 
Prov. 3. 5. 6. Trust in the Lord with all thine heart, and lean not unto thine own understanding: In all thy ways acknowledge him, and he shall direct thy Paths. 107.  SERM. VI 
Mat. 7. 14. Because straight is the Gate, & narrow is the way, which leadeth unto Life, & few there be that find it. 123.  SERM. VII. 
S. Mat. 7. 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. 149.  SERM. VIII. IX. 
S. Mat. 7. 25. And the Rain descended, and the Floods came, and the Winds blew, and beat upon that house; and it fell not, for it was founded upon a Rock. 171. 193.  SERM. X. XI. 
S. Mat. 7. 26. 27. And every one that heareth these say of mine and doth them not, shall be likened unto a Foolish man, which built his House upon the Sand: And the Rain descended, and the Floods came, and the Winds blue and beat upon that house, and it fell, and great was the Fall of it. 219. 239.  SERM. XII. 
Isaiah 55. 6. Seek ye the Lord, while he may be found; call ye upon him, while he is near. 250.    
St. Matthew, 5. 48. Be ye therefore perfect, even as your Father which is in Heaven is perfect. 
IN these words you have two things considerable; their dependence, and their importance. As for their dependence, and coherance, its evident from the particle Therefore, that they are a conclusion drawn from somewhat premised, what ever that be, q. d. seeing all that I have lately declared unto you is true, ye ought to look upon it both as your duty and concernment to be perfect. The only doubt is, whether the premises upon which this inference is grounded, be not the whole discourse from the 17. Verse to the end, or it be the latter part of the discourse, Verse 45, for indeed there is just ground for such an inference from either; it's very rational to discourse either way, as thus:  
Seeing that the Law which Christ the eternal Son of God came to establish is no imperfect Law, for it does not only regulate the outward, but the inward man also, and consequently its obliging authority and directing efficacy reaches the whole man, as to all his Thoughts, Affections, Words, Carriages, Ways and Do, it becomes those who profess subjection to this Law, not to content themselves with such an imperfect observation of it, as the Scribes and Pharises took up with; it becomes those who have such an exact rule to direct them, as the perfect Law; such an excellent example to excite them as the perfect God, to endeavour being perfect as their Heavenly Father is perfect. Or thus, seeing that God whose Children you profess yourselves to be, has not only a love for Friends, but Enemies, as doth sufficiently appear in that he expresses it to both, doing Good to the evil, and Good, etc. And seeing that to have and express this love, is his perfection, we are every way obliged and Concerned too, as we would please God and resemble our best Father, in that which really is, and by him is reputed, his Chief perfection, to be as he is, and do as he does, viz. Not only to love Friends but Enemies too.  
This is the way to be what, every one does naturally with great vehemency, desire, both for the honour, and the happiness which it brings along with it. Perfect in that, with the highest perfection, which a Creatures utmost capacity can take in; it's most soaring ambition can hope for. Now though either of these reasonings be cogent enough, yet the latter seems best to fit the context, and to fall in with the words [That ye may be the Children of your Father which is in Heaven, for he makes his Sun to rise on the evil and on the good, etc.] Be ye therefore perfect, etc.  
As to the importance and sense of the words as they lie entire in themselves, they contain in them.  
1st. An insinuation, that the universal Love which every way demonstrates itself to be in God; is the chief Perfection of that God, who is every way perfect.  
2ly. An exhortation unto a great duty, with motives to induce to it, and directions to guide us in it. The duty exhorted to, is to be perfect, that is, to Endeavour after perfection, for that is our work; but to Make us perfect is God's. the motive to persuade to this duty is because God is perfect, and by coming to be perfect, we shall come to be like him. And this will both Become us, for its a seemly thing for Children to resemble their Father; and it will Advantage us also, for certainly what is the Perfection of the Father in Heaven can be no Diminution to the Children on Earth. The direction to guide in the practice of this duty is; in our pursuit after perfection, to take heed we be not deceived with the name without the thing, and that we may not be deceived here, to keep continually in our eye the perfection of God as the Star to steer by.  
Doct. 1st. Universal Love is the Chief perfection of God himself. Christ, when he has once averred that God makes his Sun to Rise on the evil and on the good etc. makes account that he has fully demonstrated God to be perfect, and there needs no further proof of this, therefore in stead of proving the point he applies it, and bids them be perfect as God is. Now Christ discourse would not be coherent, unless we did Suppose that Gods being so good, as to serve both good and bad, with his Sun and rain, was all one with his being perfect. There are indeed in God other excellencyes, there is his Wisdom whereby he understands all persons and affairs thoroughly, and knows how to overrule them so as to make them serve his own ends; Yea even then when they most desire, design, and endeavour to oppose them. There is his power whereby he is able completely to effect whatever he intends, without the least help of the creature, in spite of all opposition which can possibly be made either by the whole World or Hell or both united. There is his justice which makes him to detest all violations of right, by whom soever, so that he will neither do wrong himself nor suffer others to do it, if by any ways where it is fit and honourable for him to interpose, he can prevent it. And if by his commands and threats he cannot restrain Sin he will by his Severityes against the Sinner declare that he does not at all approve of it. And all these excellencies are in God in their perfection. God's Wisdom is without the least allay of folly, though it's observed that there are few great wits in the world but they have some flaw in them, betraying them to embrace some odd opinions which scarce any in their wits can look upon as the least probable. God's power is not capable of either being resisted with open force, or evaded by Subtle practics, or wearied by tedious and toilsome exercise of it, for it is all act and every way infinite. God's Justice holds an even balance, and inclines neither to the rigour of Severity, nor to the looseness of lenity; it wholly overlookes persons, and only considers causes, to render to every man according to his deeds, without respect of persons Romans 2, 6. 11. Every thing is then in its highest degree, where it is most essential; Thus heat in fire is more Vehement then in Water because in fire it is essential being agreeable unto that essence from which it flows, and finding nothing within to give the least check unto it; but in water it is accidental, it comes from without and meets with some thing within which is continually opposing it. Now all these excellencies, as they are originally in God and derived from him into the creatures, like streams which Jssue from the fountain; so they are essentially in God flowing immediately and necessarily from his very nature, and therefore they are all infinite and consequently perfect like this.  
Thirdly, these are perfections in God for he would not be a God, that is, a being every way the best, if he wanted any of these excellencyes or had them not all in the highest degree. For the proper notion of a God is such a being as necessarily comprehends in it all kinds and degrees of excellencies. Yet of all exellencyes which are in God if we may be allowed to compare one infinite thing with another, and where every thing is the best in its kind to give a preference to one before another; God's Love and goodness is the Chiefest. Now these in God are Universal, not limited to times, places, or persons; But are extended to eternity, diffusing themselves over the whole Universe, Heaven, Earth, I had almost said Hell too, For;  
First. They are Natural to God and Act according to the manner of Natural Agents, necessatily not Arbitrarly, it being natural unto fire to make hit, wherever it be, it must diffuse heat, though possibly it may meet with many bodies which will not receive, and take in, the heat, which is brought unto them. Love is not in God as its subject, but it is in God as his very nature; therefore God must be always Loving, because He is Love its self ' 1. John, 4. 16. And so may as easily cease to be God as cease to love, Indeed when Scripture saith I will have mercy on whom I will have mercy Rom. 9 15. Some might hence conclude that God let's out his Love Arbitrarily; So that he might keep it in, if he pleased. And its true he might do so, if he could be pleased to do so. But he cannot, there is such a perfect harmony betwixt his will and nature, that what ever his nature is inclined to, his will is satisfied in; And where the inclinations of his nature, the dictates of his Judgement, and the choice of his will concur, nothing shall hinder the workings of mercy towards that person; And therefore where God will have mercy the poor Sinner shall find mercy.  
2dly. They are infinite in God. Indeed all God's attributes must of necessity be infinite, because he has them of himself, and its contrary to the nature of every being to set bounds unto its own excellencyes; nothing therefore has finite excellencies but what has its being from another, who both made it and Limited it, gave it its being and its bounds, Now if God's Love and goodness be Infinite they must be Universal, because what is Infinite is as great as great can be, and can have nothing greater than its self, but a love and goodness which do extend to all are certainly greater than these which extend only to some few.  
Objection. But if God's Love and goodness be Universal, than it must needs work towards all, and if it do so then all must be benefited by it.  
Answer, 1st. It's true all are benefited by it, for from this love of God, all receive their being, and Life; the conveniencies and comforts of this life, more or less, the means whereby they may be advanced to, and assured of a better, whatever hearts they have to make use of these means, whatever Wisdom and grace and comfort any receive in the conscientious use of these means.  
2dly. That some are not more advantaged by this Love and Goodness, it is not because this Love and Goodness, is a wanting to them, but they are a wanting to it, and their own interests. For men are not capable of the highest Communications of love and goodness till first they be fitted for them, and the fitting for these being a work of Common grace is carried on by such a power, in such a way, as is resistible, for though a Man cannot quicken and save himself; yet without doubt he having free Will enough to do evil he may destroy and ruin himself, he may Resist that grace which he is obliged and concerned to follow, and which if he did follow, so far as he may, and aught, it would lead him to an higher degree of grace, which would lead him unto happiness.  
Object. If God love all, than he must hate none yet the Scripture Declares that he hates some, The covetous the Lord abhors Ps. 10. 3. The wicked and him that loves Violence his Soul hates Psl. 11. 5.  
Answ. God while he hates and threatens and punishes them, still loves them, he loves the Person whilst he detests the vice; he loves them as they are his creatures, as they continue what he has made them, and hates them only as they have marred themselves; and indeed it is God's love to them which makes him hate them, for he only hates them as they are enemies to themselves, as well as him; and all Gods threaten and punishments unto the worst of men, during this life, have a natural Subserviency to reclaim them from those principles and practices, which are opposite unto their interests, and destructive unto their Souls; God by his Judgements endeavours to embitter unto them all Sinful habits and acts, that hereby he may cause them to cast them off with detestation, saying get ye hence; If any thing take men off from the pleasure of Sin, it must be feeling the Smart, which it occasions.  
And this Universal love and goodness is in God one of his Chief perfections; we may well count it so, when the wise God who knows how to set a due estimate upon every excellency, does give the precedency to this, Hence.  
1st, He delights most in it, now every one delights most in that which best suits him, and he apprehends most good in; If therefore the all-knowing God be not mistaken in his apprehensions, that must have the greatest goodness in it, the enjoyment whereof excites in him the highest pleasure. Now its goodness and the exercise of it that God most delights in, and he proclaims it to all that he is for this; I am the Lord which exercise loving kindness etc. For in these things I delight Jer. 9 24. As if he should Say. If I have any delight at all (and sure we cannot suppose the ever blessed God to be without that wherein the main of a Christians happiness does consist) it is in such things; This is a noble pleasure which doth not the least unbecome him who is accomplished with the highest excellencies. Mic. 7. 18. He delights in mercy, mercy is but this love of God exercised towards a sinful miserable creature, and God delights in mercy, as every thing delights in doing that which is most agreeable to its inclinations, which it is most used to, and does with the greatest ease with the least reluctancy, what it is every way the most perfect in.  
2dly. He glories most of it, and truly he is but of a very weak Judgement, who being endowed with many excellencies, pitches upon one of the meanest and lowest to make his boast of, and prizes himself most for that which is of the least worth. When Moses had a great desire to see God's glory, and God was willing to comply with him in this desire, he only tells him, I'll make all my goodness pass before thee, Exod. 33. 19 And God who best knew his own excellencies, and the true value of each, when he had a mind to display them in their greatest lustre, and to become his own Herald in setting forth his most glorious titles, insists upon those most which speaks love and goodness under their different habitudes and operations Exod. 34. 6. The Lord God merciful and gracious, long-suffering, and abundent in goodness and truth, keeping mercy for thousands, forgiving &c. As Musicians meeting with a pleasant note discant and quaver most on that.  
3dly. He is most exercised in it, Love and goodness runs through all God's providences, which are but a texture of Goodness, Wisdom and Power; But that which makes up most of the providence, and is most conspicuous in it, is goodness; whereas the wisdom of it is not descernable but by a piercing eye and upon a close view. Men are most exercised in that which either they take most pleasure in, it best agreeing with their inclinations, or they expect most glory from, it serving to display their chief excellency; Now certainly what the most perfect being takes greatest pleasure in, must have in it the highest perfection, what the most wise being Judges matter of the highest Glory, sure has the greatest worth in it. All the paths as well as ways of the Lord are mercy and truth Ps. 25. 10. The Church takes notice of nothing so much in all God's providences about her, as his mercy and goodness, Ps. 136. 1. 26. He is good, his mercy endures for ever, She thought that whatever else there was in providence; there was enough of this, she thought also she could give no higher commendations unto providence, then to say their was much of mercy in it.  
View but all God's works from the beginning to the end, his work of Creation, Conservasion, Gubernation, Redemption, Sanctification, Glorification, some of which all men are concerned in, and better for, and you shall find a continued vein of goodness run through all.  
4thly. He does most concern himself to promote this in the world, Now every thing does most endeavour to communicate that which it most excels in, thus the fire diffuses its heat, the Sun disperses its light, every thing by generation multiplys its own peculiar nature. And observe God, and you shall find that it is not so much modes and fashions of Religion, as love and goodness which God most stands upon, These are the essential parts of Religion, and the immutable parts, others as they are accidental so they are various. Love is the sum of the Law Mat. 22. 39, 40. Rom. 13. 9, 10. own no Man any thing etc. Ye have the vast body of the Law epitomised here. Thus Chemists can reduce the virtues of Herbs and Minerals into a very little room, drawing of the Essences and Spirits, and leaving the gross matter behind. Love is the end of the law, The end of the law is Charity 1. Tim. 1. 5. This is that which the Law aims to bring Men too, and when it has once brought Men to this, it has done its work. Love is the great design of ordinances, what Christ most prays for. That they all may be one as thou father art in me, and I in thee, that they also may be one in us. Joh. 17. 21. What the Ministers of Christ should most preach up, Phil. 2. 1. 2. If there be therefore any consolation in Christ, if any comfort of love etc. And indeed the main edification is in love Ephe. 4. 16. Unto the edifying itself in love. It's also the great design of providences. Does God carry lovingly to his people it is to teach them to love one another, Love one another as I have loved you. Joh. 15. 12. Does he carry angrily towards them, he does but whip them round, to make them kiss one another, falls out with them all, that he may make them agree better among themselves.  
If ye ask what peculiar excellency there is in love which gives it the pre-eminence to all other attributes.  
Answer, 1st. It perfects that in God which is the Chief faculty in him. In every rational being there are three Facultys, the Appetitive Faculty the will, which carries out to desire what is agreeable to its nature; The Directive Faculty, the understanding which both discover, the object which is desirable, and propounds to the Choice the various methods and means whereby the good desired may be attained; And the executive faculty, which wants a peculiar name, whereby the methods and means pitched upon by Choice are applied for the attaining the good desired. Now of these three faculties the appetitive is the Chief, it being the Spring unto the other two, to set them upon motion, and keeping a hand over them so as to restrain them when it pleases; the Will fits as Queen having the understanding besides it for its Counsellor; the executive faculty below it for its Minister to act.  
Accordingly, whereas there are three habits to perfect these three faculties, that which perfecteth the Chief must be the Chief of them, and consequently love which perfects the Will must have the pre-eminence of wisdom, which perfects the understanding; and of Power which perfects the Motive faculty. Now though in God by reason of the purity and simplicity of the Divine nature we cannot so properly distinguish these faculties, yet being found in the Choicest Creatures, and being acknowledged excellencyes in them, they cannot be wanting in God himself but must be in him though in a more eminent manner.  
2dly. It most Clearly distinguishes God from all other beings, every thing is distinguished from all other things by that which is its Choicest perfection. Thus it being the Chief excellency of man that he is able to take a view of Several things at once, and to compare one thing with another, and from principles evident in themselves to deduce conclusions which are more obscure, hence he is distinguished from all bruits by this one thing that he is a rational creature; Thus Love being the Chief perfection of God he is distinguished from all other things by this, that he is Love, the best that can be said of any other being is, that it has love.  
And as God is the most excellent being in the world, so the Devil is the basest, and the main thing wherein God does most evidently differ from the Devil, is not either wisdom or power, for the Devil has a great deal of both these, though its true they are but finite in him; whereas they are infinite in God, but its love and goodness, for there is not the least of these in the Devil, and the very want of these makes him a Devil, were he not so full of malice and naughtiness as he is, so imutably Settled in these as he is, he would not be what he is, a Devil, Nay should it be granted what some of Old have strongly fancied (though against all reason) that there were two infinite beings the one good, the other bad, the bad would have all other perfections besides goodness equal unto the good, and for want of this one perfection, it being the main it would not be God. for God and the Chief good are all one.  
3dly. It has the Sovereign command of all other excellencies in God. There is nothing but what is excellent in God, and no excellency in him, but what is either a part of his goodness or a Servant to it. God's pity is but goodness to those in misery, his mercy, is but his goodness to those that are Sinful, as well as miserable; Nay Gods Justice which Seems most opposite to his goodness, is but goodness exerting itself with vehemency and indignation against that in men and Devils, which most hinders goodness from Communicating itself.  
As for God's Wisdom and power these attend on goodness to execute its commands. Wisdom has no other work then to contrive the readiest way to do the most good, and power is wholly employed in removing those obstacles which hinder the doing of good.  
That therefore which does most sway with God in all his actings, and has so great an influence upon all his attributes, to point them what way to steer, must needs be a very eminent perfection in God.  
4thly. The displaying of love and goodness does most tend to the glorifing of God, I know not whether this do more prove love and goodness to be the prime perfectoon of God or demonstrate why it so.  
Absolute Supermacy how highly soever it may be prized by foolish and proud men, yet God does not look upon it as becoming himself, and therefore, though he may pretend to it as Justly as any else, yet he Counts it not worth his Claim. When he is Challenged for unrighteousness by unreasonable persons, he alleadges not, that he being the greatest in the world may do what ever he list without Control, or without giving account, but he pleads his own cause and submits his providences to the severest censure, of those who have reason, and will Judge indifferently, Exek. 18. 25. He accounts it a far greater honour to be reputed a gracous King than a great tyrant. Wisdom though it pass among men for a very choice excellency, as indeed it is. The excellency of a Man, as a Man that wherein he does greatly transcend brutes, yet 〈◊〉 it be separated from goodness it is a most mischievous thing, and though fool be looked upon as a great reproach, rendering a man very contemptible, as good to little, yet knave is a greater reproach, rendering a man odious, for it represents him as a dangerous person, And of all knaves the subtle knave is looked upon as the worst. Power is a thing which many are very ambitions of for they think its a brave thing, for any to be in a capacity to do what ever they have a mind, none being able to oppose them, but certainly if a mighty man be not a good man too, he may be feared, as Devils are in some places, and tyrants every where, but he shall never be entirely Loved and Cordially honoured.  
The only thing therefore, that does discover how excellent a being God is, how amiable and honourable he is, that sets forth his glory unto the life; and represents him in such a way that every one is ready to love him, adore him, admire him, every one according to the Principle they are acted by, such as are truly gracious in a gracious way, and such as are still in their natural estate, according to the inclinations of natural ingenuity, the dictates of natural Consciences, I say the only thing which does make the most lovely representation of God, is his carring on things so, that it may evidently appear that he has no design upon any, and that he does hear●●ly seek the good of all; so far as he may without doing otherwise then is fitting.  
1. Use For information.  
1st. If God be a God of so universal love, and goodness, then certainly none can Perish utterly, irrecoverably, everlastingly, if he can prevent it.  
It's true, God is so absolute in his supremacy that he might do whatever pleases him, without being in danger of being called to account by any; he is so mighty in his Power that he might do any thing, which can be done for the salvation of Souls he is so reaching in his Wisdom, that if any advantage Offers itself, for the reclaiming any from their lusts and Sins, he can seasonably set in with it, for the improving it to the utmost And yet it must be acknowledged that some are ruined beyond all hope and help, and will be ruined, and God does not hinder, not because he will not, for were this the reason certainly he would not be a God of that infinite love and goodness which he is taken to be; But because he cannot, and yet this impotency of God proceeds not from his weakness, that he is not able to do what is necessary to be done: But from his excellency, that he cannot be willing to do any thing which is not Fitting to be done, which is contrary to the rules of prudence, Justice, and honour; For it is a thing altogether Unreasonable, that people should be dragged into Heaven, whether they will or no, when they despise all the glories of it, disgust all the joys of it, neglect all the means which may bring them thither, resists and stifle all the importunate Persuasions, which the influences of the Spirit, the Power of ordinances, and providences press them with.  
It is very certain, and will be found so at the Great day, whatever men fond conceit in this their day, whilst they make things Just, as they would have them, that none do Perish but through their own gross and strange negligence, though none be Saved without the infinite mercies and Almighty power of God.  
2ly. Then surely animosities and quarrelings, and persecutions can never please God, let them be carried on under what pretence soever, for what is so diametrically opposite to his very nature, can never be grateful to his will.  
Nay to pretend Religion for that which is so extremely contrary unto the nature and design of Religion, is an abomination in his sight.  
I do not reflect here upon any parties, upon account of their different opinions, and different practices in ways of Religion: for I am of that mind that unless men wink, and Suffer themselves to be led blindfold, by one who sees no further than his brethren, no better [if so well] there will be variety of Judgements, and ways; But what need's this alienate affections; Why should this fill with Jealousies and animosities one against another; Why should this whet tongues; And why should this fill hands with Swords, and Clubs, and faggots. Can such practices as these be acceptable to that God, who is the God of love and peace? Can these promote the end of that Religion, whose precepts, promises, examples, does aim all at love and Charity? There is one Religion which has the inpudence to Condemn all Religions besides its self, and for the most part finds the same measure that it meats out to others, being condemned by all others, and one of the main things which she is Justly blamed for, is that uncharitableness she shows to all but herself; wherein she is too much followed by the most that Separate from her.  
But let Religions pretend never so speciously, so long as the true Nature of God is understood, which is love and goodness, so long as the main design of Religion is understood, which is to advance men unto that frame of Spirit, which is most conspicuous in God, that Religion will never be embraced which owns, any thing contrary unto true love and goodness.  
And certainly there is little love showed unto those persons who, suppose they be in an error are forthwith sent to Hell to carry their error, with them; And as little love to others who possibly by crueltyes may be terifyed, but will never be Convinced.  
2. Use. For consolation to all those who are really interested in God. If God have such a love as extends to all, that are not only Strangers but enemies, what love must he have for those who are intimate friends, his Children; if he has Love for those who are like the Devil, how great love must he have for those who are like himself, that Universal love which God bears to all, if rightly understood, is so far from destroying or undermining his peculiar love to his chosen and Choice ones, that nothing can possibly be sound more conducing to establish it.   
St. Matthew, 5. 48. Be ye therefore perfect, even as your Father which is in Heaven is perfect. 
HAVING dispatched the insinuation viz. that Universal love is the perfection of God himself; who is every way the most Perfect being; I come now to the exhortation, which consists of,  
1st. A duty exhorted, see to be Perfect that is, to do what in us lies to be so.  
2ly. A motive to induce unto a conscientious setting about the discharge of this duty, God is Perfect and therefore we should endeavour to be so too.  
3dly. A direction to guide us in our endeavour after perfection, that we may not be deceived and take up with a false perfection, in stead of a true. Let us rightly understand wherein the Perfection of God lies; And press after such a Perfection as the divine Perfection is, then when we are Perfect as God is, we shall be Perfect indeed.  
Doct. 1. It is the duty of Christians to endeavour after Perfection; Were it not the duty and concernment of Christians thus to do, Christ would neither command, Counsel, nor exhort them to it. To be Perfect, is to be every way complete in all the excellencies of a Christian.  
1st. As to the kinds of these, to have all those excellencyes which a Christian is capable of, he is imperfect who is dificient in any of these Now These are of two Sorts.  
1st. Intellectual, perfecting the understanding whereby the man is made, in the true light clearly and distinctly to discern all those truths, which are of moment for the bettering the heart and life every way, these truths are various,  
1st. Such as concern the State wherein we are, so that we may not be mistaken here, Judging ourselves to be in the State of grace while we still continue in the state of nature, or in the state of nature, when we have already passed into the State of grace, This full assurance of understanding, as the Apostle calls it in Colos. 2. 2. Is requisite to complete a Christian, for where this is wanting their will not be that Peace of God which passeth all understanding Phil: 4. 7. The Joy unspeakable and full of glory. 1. Pet. 1. 8. Which are necessary, both,  
1st. To unite the heart, freeing it from distracting fears, what to do, and what to expect, which wherever they prevail, hinder a man from being intent upon his main business, of glorifying God and Saving Souls, his own and others:  
2ly. To satisfy the Heart, that it may not adhere to, or hanker after Vanities here below, and so be drawn to lay out its time, strength and parts for the procuring or securing these and,  
3ly. To inlarg the heart, from an ingenious sense of the greatest mercies received from God unto Sinners, and earnest desires of pleasing and honouring that God, who has already done much; And has given an assurance of doing more. And,  
4ly. To strengthen the heart, that the man may have both Courage to grappel with all the difficultyes of active and passive duties, and might to overcome them, being not enfeebled by those misgivings of heart, which those who are doubtful of their state, are Vnavoidably subject to.  
2ly. Such as concern the heart, How to understand it, as to all its principles, whether good or bad, how to observe it as to all its workings and motions, with their rise and tendency, how to improve it, in Purity from defilements, in liberty from slavery to Sin, the World, and Satan, in life and strength to do and Suffer the whole will of God.  
3dly, Such as concern the life, to bring it unto an Universal conformity to, and compliance with the holy righteous and good will of God, Hereunto conduce whatever makes known the nature of Sin, with Sins ugliness and mischeivousness; The several instances of duty, as we are brought into several conditions, and stand in several relations to God, and man, the necessary coincidence of duty with interest, so that what ever we are obliged to, upon any consideration, we are as much concerned about every way, and not only to be persuaded thus much in general, but to discern the particular duty; the prudential ways to be taken according to the varieties of Circumstances, times, Places, and Persons, for discharging duty in so advantageous a manner, so as to bring most Glory to God, most comfort and edification to ourselves and brethren.  
The cautious to be used in discovering and declining temptations, Lest by them we be ensnared, seduced out of the way of duty, and drawn unto any Sinful and destructive Courses.  
Of such a Perfection in intellectuals, St. Paul speaks 1. Corrin. 2. 6. We Speak wisdom among them that are Perfect.  
2ly. Moral such as have a more immediate influence both upon heart and life, to better Bor● In the heart are Principally four  
1st. Purity from all fillthy lusts, whether Devilish as Pride and malice; or worldly ambition for the vain applause and honours of the World, and covetuousness after the wealth of the World; or Sensual Such as carry out after case and Pleasure, in meats, drinks, recreations and other sensual delights.  
2ly. Humility, low thoughts of ourselves, not only as finite Creatures who have whatever excellencyes we have, not only originally from, but dependently upon another, who gave them at first, limits them as to their degrees, and operations, continues them dureing his pleasure, can recall them when he will; But also as Foolish, feeble, Sinful creatures; Not knowing how to avoid the Grievous consequences of Sin, nor yet how to bear them; being pleased in such mean thoughts, and very well content that others should entertain the like of us.  
3dly. Faith, I speak not of the first act of faith, which unites the soul unto Christ, and thereby puts in it a Principle of new life, but of those Acts of faith, which proceed from the life already received from Christ, as living upon God, both as to our natural and spiritual life, and the comforts of both, above means, when we have them, expecting no advantage by them, to the making the World-tolerable, Death acceptable, life fruitful, heart gracious, conscience peaceable: Further than they are set in with, by the wise Powerful and living God. And without means when God deprives us of these, knowing that the alsufficient God, is abundantly able in himself to supply whatever is wanting in the creature.  
4thly. Love to all; God and man, Acquaintance Strangers, Friends, and Focs, which Love puts us upon serious care and faithful endeavours to please and honour God, for that is all which he is capable of from us; to promote the solid comfort and real welfare of our brethren, so far as in us Lies.  
As to the life there are these, 1st. Obedience and readiness to do whatever the Lord requires of us, be it never so displeasing and cross both to our inclinations and interests, never so difficult, putting us to great intention of mind, great toil of body, great expense of estate, never so reproachful, losing us not only the Favour but the esteem of those whose approbation we most desire, and Exposing us to the contempt and censure of the most.  
Then obedience is right when it is Sincere, as to its principle and end; universal, as to its extent; And constant, as to its duration, Walking in all the Commandments and ordinances, Blameless, Luke, 1. 6. That ye may be Sincere and without Offence till the day of Christ Phil: 1. 10. Complete in the whole will of God.  
2. Patience, Cheerfulness in suffering whatever the Lord lies upon us, without Grudging inwardly, murmuring or complaining outwardly, either of our own condition, or against God, and his instruments, be our Condition never so grievous, and tedious. Strengthened with all might etc. unto all patience Col, 1. 11. Let patience have its Perfect work. jam. 1. 4.  
3. Resignation unto God's hands, to be disposed of by him as he pleases, let him if he will deprive us of all our Comforts, cross us in all our desires, frustrate us of all our hopes, plunge us into all extremity of Sufferings. saying with Ely it's the Lord let him do whatseemes him good 1. Sam 3. 18. with David, if he thus say, I have no delight in thee, behold here I am let him do to me as seemeth good unto him 2. Sam: 15. 26. with Hez-kiah Good is the word of the Lord which thou hast spoken 2. Kings 20. 19 with St. Paul I am ready not to be bound only but also to die etc. Acts. 21. 13. These I refer unto the Life, not that they do not begin at the heart but because they are most conspecuous in the life, whereas the operation of the other is oft more inward.  
2ly. As to the degrees of these excellencies; for though these were all found in a Christian, so that he were not wholly defective in any useful knowledge, humility, Purity, Faith, Love, Obedience, patience, resignedness; Yet were Knowledge obscure, confuse, doubtful, ineffectual in him, were purity partial, so that it only freed him from some pollution but not from all, were humility in a low degree, so that though he did not greatly affect esteem and applausse, yet he could not patiently bear open contempt, reproach and contumelious using: were Faith so seeble that though it did at last overcome all fears and doubtings, yet this were not till a long time, not without much ado; were love so Narrow as to confine itself but to some few persons, or parties, so fickle as upon slight provocations to be Changed into quite another thing, so cold, and feeble, as to put upon doing and suffering little, whereby the good of others might be promoted and Secured; were obedience partial, that it had not respect to all God's Commands; temporary and endured but for a while; only so long as outward advantages alured to it; Formal, having only the carcase of it, but wanting the Soul if it, the Heart servile not out of any Love to God or goodness but either out of hope of reward or fear of Punishment; were patience weak that it could bear little, or shortwinded that it would not bear long; were resignedness limited to some certain things, and not extended unto all, so that we could not say without any reserve, proviso, or exception with them, Acts. 21. 14. The will of the Lord be done. I Say were not all these excellencies in a Christian in the highest degree, that he is capable of; he Would not be a Perfect Christian. Perfect indeed in one sense he would be, having essential perfection, or whatever is requisite to make him a true Christian, as a man is a man if he have body and Soul, though as to his body he be never so deformed and defective, and as to his Soul, he be never so depraved in morals, and intellectuals; but he would not be Perfect as to a gradual Perfection, as a Child is not a Perfect man, though he want none of the integral parts of a man; Nor as to integral Perfection as a man that wants an Eye, or Hand, or Leg, is an Imperfect man,  
Quest. But wherein lies the obligation which a Christian is under, to labour after Perfection.  
Answer. 1st. He owes this unto God  
1st. that we may honour him by being like him, for he is Perfect, than we most really declare the high thoughts which we have of God's excellencyes, when we Count them worth transcribing into ourselves.  
2ly. That we may please him in being conformed to his will, This is the will of God even our Perfection, as well as our Sanctification 1. Thes: 4. 3.  
3dly. That we may obey him, who Says be Perfect 2. Cor. 13. 11. his Law being Perfect Psal. 19 7.  
4thly. That we may be fitted for serving him acceptably, following him fully as Caleb did Numb. 14. 24. Readily, doing and Cheerfully Suffering what ever he calls to, and that with Single hearts.  
5thly. For enjoying him fully, for God being a Perfect God, we shall never be fit for that intimate communion with him, which does Complete our happiness, and fulfil the good pleasure of his will, without we be Perfect too.  
2ly. He owes this unto his Brethren, that he may do them less hurt, more good.  
1st. The more Perfect any Christian is, the more earnestly desirous, the more solicitously careful, the more unweariedly diligent will he be to do all the good which he has ability and opportunity. For,  
2ly. The more able will he be to do good.  
1st. His Counsels will be the more wholesome, more suitable, and more seasonable, the greater prudence he has.  
2ly. His example will be the more quickening, edifying, attracting, the more Wisdom, Holiness and righteousness there is in it.  
3dly. His labour will be the more industrious, more unwearied, the greater measure he hath of spiritual life, to prompt him to them, strength to carry him through them;  
4thly, His prayers for others will be the more servant, frequent, prevalent, the more Love there is in him to excite them, the more Faith to encourage them.  
3ly. He owes this unto himself, the more Perfect any Christian is,  
1st. The more Serviicable his life will be, he'll have more will, more Power of doing what may promote God's Glory, and man's good, he'll find more encouragement to it, more pleasure in it; Now it's a Christians interest to be as Serviceable as may be; The more he does for God, or man, the greater is his honour, the sweeter his comfort, the higher will be his reward.  
2ly. The more comfortable his Death will be.  
1st. He will be every way more fitted for those Joys, and Glories, which he is entering into, he will have a greater capacity for them, a deeper sense of them.  
2ly. He will be more assured of them, reflection upon his life, will give some assurance, when he can say with Hezekiah he has walked before God in truth and with a perfect heart. Esa: 38. 3. with St. Paul I have finished my course 2. Timo: 4. 7. Reflection upon his heart, and the principles there inhering, and working, for he who finds grace here, need not doubt of glory hereafter; Direct actings of faith, and Love, will incline him to expect confidently good from God, above all that he can ask or think, The sealing of the Spirit will make a more discernible impression in a heart more prepared, and the light of the Spirit will give clearer evidence in a more purified heart, and the terrors of Satan will less prevail, where he has less place.  
3ly. The more glorious his reward in Heaven will be. The more Perfect any one is, the more Capable he will be of Joy, and Glory, as Souls are Widened here, so they shall be filled hereafter. The more Perfect any is the more fitted he will be for Joy, and Glory, for the righteous God does proportion his rewards, and punishments, to the principles, and practices, of persons, so that they who are better, and do better, may expect higher rewards, those that are worse, and do worse, may expect severer punishments.  
Qu. But what is perfection then attainable in this Life; And if it be not, how can we be obliged in duty, to endeavour a thing not feasible, and to pursue after that, which, when we have done our best, we can never expect to attain.  
Answer. 1st. If Perfection be at all attainable, whether in this Life, or the other, it suffices, to oblige us to endeavour after it, seeing it is not to be expected without sincere, and diligent endeavours, Now all acknowledge, that Perfection is attainable, however in the other Life, and therefore cannot be either on the one hand fruitless, or on the other unnecessary.  
2ly. Though complete Perfection, that is, Freedom from all sinful principles and practices, and the highest measure of grace, both as to the habit and Act which we are capable of, considering the manifold disadvantages which we lie under, be not to he expected here, so long as we carry about us such vile bodies, which are Subject to such variety of impressions, from the Stars, and Elements, and so long as we are exposed unto several temptations, from the World and Satan, on the Right and Lefthand; Yet the foundation of this is laid here, and as this is more large, or narrow, so proportionable will be the superstructure; The harvest will be according to the sowing.  
3dly. There is a certain Perfection attainable here, and therefore St. Paul speaks of some as Perfect 1. Cor. 2. 6. We speak wisdom among them that are Perfect, And reckons himself in the Number of them Phil. 3. 5. Let us therefore as many as be Perfect etc. Though he denys that he has attained complete Perfection. Verse. 10. Not as though I had already attained, either were already Perfect; For a Christian is continually growing till Death, as a man grows greater in all his members till he come to his full stature, and then he may grow in thickness, but not in height, there being a threefold state which a Christian passes through betwixt his first vocation, and his Glorification, a state of enjoyment, where there is much light, life, comfort, and sensible strength, a state of dissertion, where there is much deadness darkness, discomfort And pollution experienced, and a state of restitution, wherein the former light, and life, and comfort, is restored, and increased; those who are arrived unto these states, may be reckoned all among the Perfect, as those who are newly recovered from under a relapse may be said to be come to their Perfect health, though they be far short of their wont strength. And in this notion of perfection I understand the word 1. Pet. 5. 10. Where Perfection is immediately consequent to the state of sin, and suffering, weakness, etc. Unsettledness in dissertion, Now of such as are Perfect in this sense. i e. Compared with beginners or proficients under desertion, there are different attainments, so that some have arrived at a higher measure of wisdom and Grace, and some at a lower, and such a Perfection as this is attainable here, by those who are faithful to God and their own Souls, in managing advantages of providences, and Ordinances, with a subserviency hereunto.  
Use. 1. Is it our duty to seek and press after Perfection, then certainly it is our Sin, and our reproach, and should be our grief, that we do so little concern ourselves about Perfection, as we do, yea it should be our shame too, when every thing is pressing after Perfecton. There is nothing in nature, which is at rest, for its aspiring after Perfection, though it spend itself by this industrious pursuit after Perfection, and expire; As when the herb with much bearing has grown up into a flower it then gins to decline, and whither; shall man only content himself with an Imperfect state, though he be the choicest piece of God's creation, capable of the highest Perfection, whereunto he is designed, a Perfection, most sublime most durable: When every one endeavours to be Perfect, in the art which he professes, the Councillor, in the Skill of law, the physician, in the Skill of preserving and restoring health, preventing and Curing diseases. Is it not a shame that a Christian who professes the Skill of vanquishing the World, and Hell, of curing the most desperate diseases of Souls, of heaping up a bank of true Riches, which will never be exhausted to all eternity, that he should not care though he be a bungler in this art of arts. What thoughts do we take, what inquiries do we make, what endeavours do we use, that we may be Perfect? Can we tell what? re we not ashamed they are so few? Were we not at all concerned herein, whether we be Perfect or we be not, the matter were the less weighty, but when it is impossible we should be happy, unless we be Perfect, and we can never hope to escape the curse of the Perfect Law, nor to stand the Judgement of the Perfect God any other ways, is it not palpable folly, nay extreme madness to neglect it.  
2ly. Is it our duty, to press after Perfection? Let us make it our care, study to excel ourselves, excel others, to be every way Perfect, let us make that our business while we live which we shall wish when we come to die, we had made our business.  
In order hereunto let us,  
1st. Endeavour to be sensible of our great imperfection, our extreme want of useful knowledge, saveing grace, solid comfort, our unprofitableness under mercies, Judgements, means, our awkwardness to carry like Christians, in those various Changes we undergo.  
2ly. See the great worth and use of Perfection, how subservient it is to God's Glory, the good of ourselves and others; certainly the most perfect Christians, are every way best fitted for the improvement of all opportunityes of doing, and getting good.  
3dly. Learn the way to attain Perfection. Accustom yourselves to have mean thoughts of yourselves, live up to light, and strength, in obeying God and denying yourselves. Keep daily in your eye Perfection, as the mark to Aim at, the goal to run to, Use all means of Perfection, reading the most Spiritual Books, hearing the most spiritual Preachers conversing with the most spiritual Persons;  
Decline all hindrances of Perfection, believing that it is not attainable, presuming ye have already attained it, taking up with Low attainements, distracting your minds with cares and endeavours about Religious impertinences.  
Pray unto God to Perfect you, it's your duty to seek Perfecton, God's prerogative to give it, when God therefore saith be ye Perfect, say Lord Perfect me 1. Peter. 5. 10. Sanctify me throughout, there are promises of Perfect subdueing Lusts, Perfect completing graces.   
Phill: 4. 5. Let your Moderation be known unto all men. 
THE Phillipians unto whom Paul directs this Epistle were then in a suffering condition Cap. 1 v. 29. But notwithstanding this communion in affliction, there was not that union in affection, which might be expected; He finds use of all his Rhetoric to persuade them to agree together, and Love one another. Cap. 2. Ver. 3. Notwithstanding, that God by his severer providences did as it were, knock of their fingers from laying hold on earthly things, and called them to higher Enjoyments there were such as would be minding the World still, Chap 3. Ver. 19 This he cannot mention without tears; Now St. Paul being very Sensible how dangerous both these distempers were, how destructive to the peace of the Church [without which there can be little mutual edification] he does what in him lies, to cure them, To this purpose knowing some differences between Euodias and Syntijche [two leading Women] and considering that clashing of Parties arises from, and is fomented by the disagreements of Heads, he sets himself most to compose these;  
1st. He declares how much he Loves them, and how much they are his Joy and Glory, and thereby teaches them how much they should tender one another.  
2ly. He conjures them in all Love to stand fast in the Lord, and so discreetly intimates to them that the ground of their Jarring is want of keeping close to God, walking in the Spirit.  
3dly. He earnestly entreats them [First. One than the other] that they would agree together in matters of Religion; And hereby gives them to understand that one [whose Judgement in such matters they have no reason to despise] does discern more harm in their contests then possibly they themselves are ware of; [it being a great piece of folly to spend one's, Zeal, time, Care and diligence in composing such differences, which might continue without any prejudice; there never wanting some business of concernment in the Church to employ them about] He expresses agreat deal of humble condescension in that he lovingly Beseeches those to agree, whom he might have Strictly Commanded. And thereby gives a Gentle, yet home Check to that pride, which usuably is the spring, that gives motion to all dissension.  
4ly. He endeavours to engage others to Set them on improveing the Jnterest they had in these dissenting persons. And their prudence to bring them to an accord; He entreats A friend of his, that as he had formerly found him a faithful Companion in his Labours; He would not now fail him, but assist him in this. He tells him it is their weakeness, that they cannot agree of themselves, desires him to help them he minds him [setting aside this miscarriage] that they were discerning persons; Had laboured with him in the Gospel.  
5thly. He calls them to such a Christian duty which if rightly practised would swallow up those foolish base stingy principles which are the root of all discord, Pride, peevishness, self Love;  
As for the other distemper, which hangs much upon such as have a real work of grace begun upon their hearts, that they may not give way to it; he minds them that it is a troublesome thing it fills with cares, tells them 'tis a needless thing, they might have what they want and need at an easier rate, if they would, it is but letting God know what they have use for, and what they desire.  
The words are intended as a common Antidote against both distempers, and therefore set in the middle between the more particular remedies of each, Where you have.  
1st. An intimation of man's Natural disposition: he is prone to be eager and Vehement, about matters of Less concernment, while in the mean time he can allow himself to be careless And negligent enough about matters of higher worth, greater weight, larger and Lastinger use.  
2ly. A tacit Check to this man's Bent, with a plain Declaration of a Christian temper, they should not be thus violent, they should be more moderate; So moderate, that all who have any thing to do with them, may take notice of this moderation.  
3dly. A serious Exhortation to the practice of this Duty, backed and set home with an Argument to persuade the reasonableness of it; The exhortation is to Labour after a Spirit of Moderation, And then so far as they attain it, to express it towards all Men, though of different Judgements, ways, enemies such as give the greatest provocations to you, to make you forget what becomes Christans, The motive is short, but full; capable of different senses, so as best to suit the Latitude of the Duty: The Lord is at hand. You are apt to overprize your own opinions and ways, to Cry them up, to impose them upon others, to quarrel, with those, that will not bow to you. here you are very Zealous, in this you justifye yourselves, this you make your glory, but I wish you did understand and consider, that the business of Religion is of an higher Nature, than Notions and Observances. It is the getting into Christ Living in him and to him; And this is attainable sooner than you are ware of; Even now while you are wrangling about these Low things for the Lord is at hand, sure whilst you thus holy contest about your own fancies, and forget the main and most uncontroverted Principle of Religion, [I mean the forgiving and forbearing one another] you little think Who stands by, and Who looks on. Know ye that the meek, lowly, holy God, the God of peace stands by, is at hand. Whilst you are thus eager in Carking and toiling for the outward supply of your life, you little consider that he who careth for you is at hand, while you are thus hot in pursueing your own vengeance, returning Evil for Evil; You little consider, you take no notice, that He is nigh, who says Vedgance is mine, leave it to me, I will repay it.  
Doct. Though it be natural for men to be violent in what they set about; Yet it is the Duty of Christians to behave themselves with such moderation. That not only God, and their own hearts but even the Consciences of all men may bear witness to it. Here are several things to be spoke to.  
1st. What moderation is.  
2ly. About what things it is conversant.  
3ly. How men are to blame in the neglect of it about These things.  
4ly. Whence this want of Moderation proceeds  
5ly. How it comes to be a Christian Duty to press after It, and practise it,  
1. As to the First,  
Moderation, as here taken, is somewhat within; Which does temper, alloy, cool, and calm the heat vehemency, violence, boistrousness of man's thoughts, desires, intentions, resolutions, actions, whereby they Love, choose, care for, endeavour after, any thing, person or opinion; Besides, and be low Christ [If not in and for Christ] More than they should; Not with that indifferency and resignation they should.  
This aught to have place.  
1st. in matters of Religion, whether opinions or outward observances, which have not such A necessary convexion with the Spirit of the Gospel, righteousness and true Holiness, faith and Love, but without them, these may be attained.  
2ly. In matters of the World, such things as tend to promote either a Man's credit amongst men or his outward comfort.  
In matters of Religion, men [even such as have some thing of Good in them] ordinarily over shoot themselves.  
1st. When they cry up their own way as the only truth, and way of Christ, decrying all other ways either on the one hand, as pieces of Heresies, and schisms; On the other hand as Rags of Rome, and Babylon; Before they have throughly and impartially considered and compared all; And before they have attained the Wisdom which is from above; Whereby they might be enabled to discern the nature and design of real Religion; And to understand, in what place every thing stands, how it tends to promote the true Spirit of Religion, or to thwart stifle, and suppress it.  
2ly. When they are so far from allowing others calmly to debate and examine the reality and righteousness of their principles, and practices; That they do not forbear a bitter censuring of all such as lay not so great a stress upon their fancies, as themselves do; Contend not for them with that heat and Eagerness, do not presently Damn all that say not as they say. And do not as they do, these must be Gallia's lukewarm, formal temperizers, Studying to please Men more than God.  
3ly. When they Love, to receive and spread reports, which tend to the disgrace and reproach of such as differ in Judgements and practice from themselves; Thinking to gain more credit to their own way, by throwing Dirt upon Professors of others, Which is most usual amongst those who come nearest one another; Are competitors and justle for pre-eminence in the People's affections.  
4thly. When they endeavour to Force people unto the embracing of them by outward terror whom they cannot win and persuade to them by clear arguments.  
5ly. When they do allow themselves in any hoistrous and tumulevons Courses, If so be these do but tend to set up their Diana.  
6ly. when they press more upon Peopl's Consciences, such Observances as they themselves cannot but acknowledge have been omitted by such as truly feared God, and improved themselves in real grace; Nevertheless while they call not at all to the great things of the Gospel, such as dying to one's self, falling of from the World, i. e. The Pomps and Vanities of it; getting into that Meek, Lowly, Obedient, Selfdenying, Loving Spirit, which is the Destinguishing Character, and Ornament of a Christian.  
7ly. While they decline the Company of such, in whom appears much of the true Spirit of Religion; and are really acquainted with the ways and Workings of God upon the Hearts of his choicest ones; merely because they differ a little, and that conscientiously from them in some few small Punctilios.  
8ly. When they do not quietly Submit to what is required by Superiors in every thing, where there is no apparent harm.  
In these particular Instances of want of Moderation; I have dealt very Impartially: Not forbearing one Party more than another, and purposely Declined meddling with Superiors, (Whom we have nothing to do with) as well upon Principles of Conscience, as Prudence.  
Now this want of Moderation proceeds.  
1st. From Ignorance of the true Nature of Religion; Notwithstanding the high pretences made to Knowledge of Scripture, or Antiquity. Religion does not consist in most things contended about: And it may be its design, might as well be carried on without, as with them.  
2ly. From an high conceit of their own knowledge; For notwithstanding this their Ignorance herein, they think that they understand themselves bettet than others.  
3ly. From an over-doting upon their own Opinion, as the Birth of a better Informed Judgement then ordinary: And their own two.  
4ly. From an Ambitious desire, to have their Understanding approved, and Applauded by others, When they really declare they prefer their own Judgements before all others; whilst they conform to it, Steer themselves by it; Whereas, those who say or do otherwise, do Tacitly condemn them either as weak, or inconsiderative Persons.  
5ly. From an unaquaintance with the Life of Religion, and a gross neglect of the main Duty's of it; to make a mends for what they over do, in the outward Cerimonial part of it.  
6ly. From a mistake in the true nature of Zeal, Taking their own Passions and Headiness in a blind way, for that regular fervour of Love, which is directed by a clear understanding, and sober Wisdom in an Illuminated Mind: Hearing Zeal commended, they rush into a turbulent motion, while they think to decline that Lukewarmness, and indifferency, which the Wisemen of the World practise, to save themselves.  
7ly. From want of due consideration of the Blindness, and Weakness of men's minds; Together with the Obscurity and Intrecacy of the matters of Religion; which would make one make due allowance for their Brother's frailty; And bear more with one another's mistakes.  
8ly. From an Inexperience in the way; God ordinarily takes to bring Conscientious Persons into the knowledge of the Truth; which he does not all at once, but by degrees, so that one may be Ignorant of their Duty, and err in many things.  
9ly. From forgetfulness, that they themselves have Erred, and stood in need of that Toleration, which they refuse to grant to others.  
10ly. From a false persuasion, that any one may Believe, as he has a mind himself; which were it true, it would prove a fine easy way for avoiding of Suffering, whatever should be imposed, Especially if the Opinion be true; at every one fancies his own to be.  
11ly. From want of observing and considering, the unquestionable good which is in others. But a modest holding out ones own Apprehensions, affording them the best light, and evidence one has. (Without Reproaching or Censuring, the Person or Opinions of those of a Contrary persuasion) is ordinarily (for I shall not Determine, what God in an extraordinary way may call unto) the Duty of a Christian. For,  
1st. It's most suitable to a Christians Temper, and Spirit; wherein there is all Meekness, Lowliness, Love and Tenderness; which when any Swarve from (whatever it be they do, be it never so good in its self) they do it other wise than they ought to do; Now a meek Person does Naturally forbear, what merely tends to provoke others; an humble Soul is ready to suspect his own Judgement; And to believe another may understand himself, as well, if not better, in that business than himself; a Loving Heart is very loath to displease, when there is no need.  
2d. It is an advantageous Representation of Religion to Standersbies, that are Strangers to it; Men ordinarily measure not the worth of Religion by the high commendations that are given it, but they observe what Good it does, how it betters them, makes them of a more truly Noble and generous Spirit then others: Now for those that profess highly Christianity, and that in the Loftiest Strain of it, to manage their differences one with another, with less calmness, than Philosophers could do; What a Reproach is this to Religion? Is this the way to make it look Lovely? Will this Convert a Jew or a Turk? Is not this the Drunkards quarrelling about the praises of peace and Sobriety? It was the challenge of Old, against the Protestant Religion, that it bred nothing but Factions and Rebelions.  
3ly. It is the best way, to bring those that are mistaken, to the knowledge of the Truth. Truth would always prevail, if it was right managed, not held forth with disadvantage. Boisterousness does give just occasion to others, to suspect that, what is held forth is not truth, since it has so little influence upon the Heart, to the purging it from passion: Besides, Men have a prejudice against such as deal roughly with them and cannot easily think they mean them any great good, and therefore expect little from them, and so attend not, however Scolding is no Argument to convince People they are in an Error, neither is it the way to bring Men into the Truth to knock it into your heads with Hammers; Men are men, and must be dealt with as rational Creatures; if you would persuade them, you must speak to their Reasons, and Consciences, or you may as well hold your Tongue; if you Provoke, you do but bemud men's minds, so that they cannot take in the clear Light of your Argument.  
4ly. It is but a due Conforming to the most universally acknowledged precept of Christ.  
1st. The clearest Rule of Equity in Nature. Christ bids his Diciples Love one another; This is granted on all sides; not one amongst the Various Sects of Christian Religion has the Face to deny this; Some indeed do question whether Christ do require of those that profess him, that they should do it by taking up, and tying themselves to any outward observance whatever, and so for other things; yet whilst those that do go under the Name of Christians, differ almost in every thing else; (some or other confidently denying, and that not without very high pretences of Rational and scriptural grounds, what others with as full persuasions assert, some or other slighting as a superstitious invention of man, what others very Religiously observe as an ordinance of Christ) how ever all agree in this, that Christians are bound by Christ's precept to Love one another. Now I am sure did but people charge their Consciences more with the discharging of this most unquestionable duty of Love, there would be less need of calling them so much to Moderation. For if we do but observe the working of that natural inclination and passion, which the World usually gives the name of Love unto; And withal, do but consider what a powerful influence it has upon Parents, Lovers, Friends, to the sweeting even the sourest disposition, towards those they Love; If we mind how many Distempers, affection bears with, how many vices it winks at, how many faults it excuses, how many provocations it puts up and passes by; Can we imagine that the Love, which is commanded by Christ, wrought by the Spirit, and is a very real participation of the divine nature, Should come so far short of this? Can we think that this more large, noble, pure strong principle, were it indeed in us, would not restrain us from quarrelling with one another? Because our Brother's Head is not, as big as ours, because he cannot believe what we call white, is so; Until he see it to be so with his own eyes; Because he desires he may not be tied to our Spectacles, and takes upon him to wear  not of The same colour and shape with ours.  
And let me tell you some understanding and conscientious Persons are of the mind, that when once the Righteous and Alwise God Shall set up his impartial Judgement, ask What's the matter, and weigh the several pretences, as one day he will, many of those hot contests which are kept up amongst Christians with so bitter animosities almost on all sides, will be found able to produce no fairer grounds to Justify their unchristian Janglings, there those Just now mentioned.  
You see then that while Christ does expressly command us to Love one another, Yea all men, even Enemy's, he does virtually and consequentially forbid us to use towards any upon any pretence of difference whatsoever such words and carriages as we could never use towards them, did we but Love them, though but with the Love of the World.  
Neither must we expect that such a slender Plea as a pretence that it is in the cause of God and Religion, will serve our turn to Justify us in the sight of God, for a breach of the highest and most undoubted law of Christ: any more than the Pharisees, Crying Its Corban could excuse them while they refused to supply the necessitis of their poor Parents.  
Nay rather it will be an agravation of our Sin, while we Patronise it upon God, and make Religion a Sanctuary for wickedness.  
To oppress is a great iniquity, but to plead fo● and Justify oppressions because hereby we are enabled to give alms, to build hospitals, this is an higher abomination, it is Offering unto God, swine's blood and bringing the hire of an Harlot into the Temple.  
5ly. It is a doing that which even the Common light of nature calls for, this is acknowledged even amongst the Heathens as one of the Clearest and certainest rules of right, that every one should do as they themselves would be done to, this our Saviour Commands, Matt. 7. 12.  
Now look a little into your own hearts, ask yourselves, would I willingly, were I in a mistake, be Derided for it, Upbraided with it, Persecuted for it, should I not Judge it more reasonable, that others should pity me, endeavour to Convince me, Supposing the Error to be dangerous; Does not the greatest damage accrue to myself thereby.  
And what because I am blind and have lost my way, must I therefore be Spit on, Trampled on, abused; Because I am not so happy as others in finding out the truth; Must I therefore be made more miserable than I am; Because God has left me to mine own ignorance and darkness, must man add affliction to affliction?  
6ly. To do otherwise is but to misimploy that Heat, Vigour, Vehemency, which God has put into us, unto another use than God intended it; For God intended this Zeal for the consumeing of our own Lusts, not the singeing, smutting of our Brother's Name, this fire in us was made to warm our Neighbours not to scorch and Burn them, and shall we make no better reckoning of God's gifts then to waste and abuse them: Do ourselves and others harm by that which God meant for both our Goods; may not this provoke God to keep his mercies to himself, and not put them into children's hands to Cut their own Fingers and to Slash their Neighbours with.  
7ly. It is an unreasonable thing to be more Seven in smaller Crimes, than we allow ourselves to be in greater.  
Let a man distemper his body, besott his parts, wast his Estate, squander away his precious time, undo his Wife and Children, venture his Soul in swilling, and drinking, we bear with him, let him waste his strength, slur his Reputation, disgrace his Relationes in Lewdness and Wantonness we bear with him still, do we shun their company as we would do the Plague, and cry out with them out of the World.  
But let a poor honest Soul while he is Sincere and earnest in the pursuit after truth, But stumble into an Error, or what is accounted so, we presently Cry Heretic, oh take heed of him, Come not near him, it is not fit such an one should breathe, Crucify him.  
Why what evil hath he done? What's the matter? Why him rather than the other?  
1st. Is an Error more Infectious, and catching; I am sure there are many that do not so much suit and gratify our Corrupt inclinations as these Lusts do; Nay some there are that exceedingly thwart Man's natural Bend, most ofttimes bring them into contempt; reproach, outward sufferings; And here I believe the natural self-Love which is in most, will make them wary before they engage.  
2ly. But it may be its more dangerous if it should take.  
Indeed 'tis possible such it may be, as a mistake in the way may hinder one more in their reaching their Journeys end, than a fall or two.  
But as there are many useless truths so many innocent Errors, all the harm they do, is but to the Persons themselves: And these rather expose to outward trouble (which God oft times sanctifies to them for the good of their Souls) then incline or encourage to Sin or hinder the work of holiness in their hearts, do they, not walk as closely with God, grow as much in spirituality, Heavenly mindedness, in real and solid Grace, (notwithstanding their mistakes,) as others with all their Orthodox knowledge.  
And let me tell you God will one day inquire, not how ingenious we have begn in our Religion, but how sincere, diligent, faithful; not what our opinions have been, but our graces, not how we have talked, but how we have lived.  
3ly. What then; is it a greater Sin to Live in a mistake then to Live in Drunkeness, Whoredom, Profaneness; possibly I might think so too, could I be persuaded that a mistake does more harm to Souls, is less Consistant with Sincerity and honesty, is more contrary to the Spirit of Piety and Holiness, lays more blocks in the way to Love, Meekness, Lowliness, resignation, faith, indisposes more to obedience and self denial.  
But until I can meet with some Sober Conscientious Persons who are given to these, and think they ought to be so, persuade themselves they are pleasing and serving God in the mean time, as I do meet with several, whom I have reason to look upon as very Conscientious in their mistake, until I find Drunken and Profain Persons notwithstanding their Drunkenness and Profaneness growing in Grace (as I find some Erroneous persons notwithstanding their error) give me leave to question whether this be the greater Sin or Noah.  
4ly. But it may be 'tis an harder Task to forbear those Sins then to avoid erring, there being so many temptations to entice us to them, so great a Suitableness in our nature to them.  
But does not the Love we bear to our Credits, Estates, Healths, Relations, Souls, bid us refrain; does not Conscience, Reason, Scripture, Check us for them? Would not natural principles carry us above these; When alas how easy a thing is it to mistake; Even then when we are most desirous to find the truth, most careful in seeking after it. How Blind, Dark, Narrow, Shallow are our understandings? How many prejudices do we take in from our very Childhood? How obscure, and dubious is Scripture, when read without the light of God? How vain uncertain are the dictates and Creeds of Synods, Counsels, Churches? How little concerned does God look upon himself to secure his People from those mistakes which he knows how to do them good by? How apt to be swayed with the opinion of those we have an Esteem for. If we consider but these and the like occasions of mistake, which every one almost is surrounded with. We shall find cause enough to conclude that one May easily err without any great Wilfulness Gal. 6. 1. 2. 3. 4. Col. 3. 12. 13. Phil. 2. 1.  
Use. 1st Then as we would approve ourselves worthy of that Name we have taken upon us; Let us carry ourselves with that moderation that becomes Christians, towards those that differ either in Opinions or Observances from us.  
1st. Let us not willingly enrage the Ignorant against them by giving them those Nicknames which the violence of their Adversaries has branded them with.  
2ly. Let us not make a worse representation of their Opinions to others, than they deserve, by loading them with those odious consequences which they themselves do as much disown and abominate as we do, these two practices the Devil, the Author of confusion has found very Useful to him, for the keeping strife on foot in the Christian World.  
1st. Consider how Christ behaved himself to his Ignorant and Erroneous Disciples, he does not upbraid them with it, quarrels not with them about it, but quietly bears with them, waits his opportunity further to instruct them, better to inform them. And  
2ly. This was the Apostles practice, for the Composing of those many Differences of those Times between the Jewish and Gentile Christians; They do not Magisterially dictate this is truth, and who ever thinks or says otherwise are Heretics. No they leave it to the freedom of their Auditors to observe Jewish Ordinances or let them alone, and all their diligence and care is to bring Christians to a mutual toleration one of another, so as to overlook those petty differences, and not withstanding them to strive together for the faith of the Gospel, to help one another in the way to Heaven Rom. 14. Phil. 3. 16.  
3ly. Until that primitive practice of undervaluing Smaller differences, bearing with one another in them, and laying the main stress upon the great things of the Gospel, Obedience, Self-denial, Faith, Love, be revived, I shall wish Peace and Truth may much flourish amongst us, but truly I shall not much hope for it.  
4ly. Were there but more of a Gospel's Spirit in the World, were but People come to that, to see and be ashamed and loath themselves in their own sight, there World not be such spying mo●●s in their Brother's eye, there would be more showing meekness to all Persons considering they themselves were sometims Foolish and deceived Tit. 3. 3. And,  
5ly. If God should bring good people under the lash again, I wish it may make them make a serious and impartial reflection upon their former Carriages and with joseph's Brethren, when they found harsh usage from Joseph, inquire whether this be not the just Punishment of their rigour and severity towards their Brethren. Gen. 42. 21. It being a Righteous thing with God, to meet out to any the same measure, they have meted out to others.  
6ly. How knowest thou but that allowance thou art so backward in making 〈◊〉 thy Brother thou standest in more need he should make to thee?  
Art thou sure he is in the wrong, thou in the right, how knowest thou this? thou thinkest thyself in the right, so does he.  
Thou art confident, it may be, so is he, Thou producest Reason and Scripture, so does he, thou allegest the consent of such and such learned and good Men, whom thou greatly accounts of, he does no less.  
Hast thou studied and prayed for the finding out of the truth? he has done so too.  
Hast thou suffered in Testimony to what thou Judgest truth? If he have not done so, thou knowest not but he may be ready to do the like when God calls him to it.  
Obi. Why, but it is a dangerous Arrour.  
Answer. How knowest thou it is; Canst thou show wherein the danger of it lies?  
2ly. Grant it be so, thou hast more need to pity him, then to quarrel with him, thou hast more need to deal with him so as thou mayest best hope to bring him out of his Error, Thou oughtest to take care least by thy passionate and untoward management of the Cause of Truth, thou give people occasion so to loath it, that they Choose rather to fall in with the others errors.  
Que. But would you not have us to be Zealous.  
Answer. Yes as Zealous as you will, but I would first have you to understand what for, I would not have you to run without your Errand; as Zealous as you will, but I would have you remember that venting of Pride and peevishness in Religion; Loving and admiring and violently propagating your Opinions and ways, is not Zeal.  
As Zealous as you will, but first let Zeal begin at Home, let it burn up your Pride, and Earthliness, and frowardness, and then when this Smoke is gone, the light of it will serve you to guide the heat of it by.  
Alas Men talk much of Zeal, but there is less true Zeal in the World then there is true Love, there is as much want of Zeal, as Use of it, and it must First be got, before exercised and put forth, the same spirit inclines to Moderation that Inclines to Zeal.  
Use. 2. Labour for a Spirit of Moderation, A meek lowly and tender Spirit, It's hard practising a Duty when it thwarts Nature, this is a lovely God like Spirit, were it not for this, in what a sad case were we who hourly try God's patience by greater provocations than mistakes amount to.  
Use. 3. Condemn not any for putting that Duty in practice which you allow yourselves in the neglect of.  
If you will not be moderate yourselves, be not angry with those who in Conscience to God desire to be so, smut them not with odious Names.  
Use. 4. Whatever ill usage thou meetest with from the World, be not discouraged in the due practice of Moderation.  
Consider it is thy Duty, and though Men may reproach and Curse thee for it, the blessing of a peace maker shall be upon thee from the God of Heaven.  
I know such is the madness of the World, they are ready to quarrel with every one that will not engage with them in their Contentions one against another, and he that goes about to part Two opposite Parties, provokes both against himself, and seldom goes away without blows from either.  
But count it no new and strange thing to be used as the Men of God have been used before thee, Continue thou in God's work still, and he will answer the damage that accrues thereby to thee.  
Use. 5. Judge those the best Christians who being Conscientious in all other duties, do not neglect this.  
It shows a Christian Spirit, it is an Argument of the Wisdom from above, Which is pure, Peaceable.  
6ly. See thou hast more Cause of humbling thyself then Glorying, If thou hast neglected Moderation, thou hast omitted a Duty; deceive not thyself, nor vainly hope to delude God, by putting a good Name upon a bad practice, and Calling that Zeal, which God Counts Hellish Fury.  
7ly. Conclude not there is most of Religion in such as seem the eagerest, all violent heats speaks not so much strength of Nature, as the oppressition of some Distemper. Let not any by Sin, gain the reputation of being more than ordinarily Pious.  
8ly. Learn the Wisdom and Justice of true Religion which requires such practices from its professors as tend most to promote and secure, what all generally desire, and that is peace, to obviate the Slanders cast upon it, by the worldly wise, that it disturbs societies. But,  
2ly. A Christian ought to be moderate about the Concernements of this Life, the Comforts and conveniencies, Health, Wealth and Credit, Lovers and Friends, etc.  
In these people are then immoderate when they let out their Affections too much upon any of these, giving them a greater share in their hearts, then of right belongs to them.  
That we love these at all, is no fault, they being the good Creatures of God; But that we love them otherwise then we should, more than we should, here is the Immoderation. As,  
1st. When we love them more than God himself, the Gift more than the Giver, whatever it be in any Creature comfort whatsoever that we find any favour and relish in, any cheering and warmth by: It is but a drop, a spark, a ray of that goodness which is in God and is used by God as a bate to allure us to himself, In whom alone the Fountain is to be found, who alone is able not only to content but satisfy us.  
Now than we love these more than God, when,  
1st. We take more care and pains to procure these to ourselves, then to win the favour of God.  
2ly. To secure these more, than we do the Love of God,  
3ly. When we can be quiet without God, while we have these, let God hid his face, forbear his visits, withdraw his directions and Consolations, no matter for all this, provided Health lasts, Money comes in, the World gives us its good word, and Friends their smiles.  
4ly. When God himself cannot please us without these, let him reason the case with us as Elkana with Hannah, am not I better to thee then ten earthly comforts. Our hearts are so hardened in sorrow for being deprived of these we mind him not, but go on grieving and fretting still,  
5ly. When we will not give God leave to deny us these, to Strip us of these, as he shall Judge it meet, but we will either have our own will in these, or we repine at him, quarrel with him, take no care to please or serve him. But  
2ly. We are then immoderate when we love these more than Grace, which (being the Life, Health, Strength, Beauty of the Soul; a Divine participation and resemblance, a real Substantial, Solid, Lasting Good,) Is of greater worth, much more desirable. As,  
1st. When we Grieve more deeply for our want or loss of these, than we do for our weakness or decay of Grace: It's a trouble to us that we have not some outward comfort we formerly had, or at least hoped for, and still very much desire; This checks our jollity, breaks our Sleep, takes us off our Meat, changes our Colour, plumpness, and Strength; but we can grow dead and Cold, and Faint, as to the Bent of our Souls, the workings of our Hearts in those pure Spiritual, Heavenly delights, and long after the Spirit of holiness and goodness, and yet be as Jocund as ever; Savour as much the Comforts of this Life as ever; We can devert ourselves with company and worldly business, etc.  
2ly. When we are more studying and toiling, beating our Brains, and tireing our Bodies, laying designs and pursusing them, with all seriousness, diligence and indefatigableness, for the getting of some outward comfort our hearts are set on, then for the getting of Grace, growing in the Life, Strength and Vigour of it, bringing forth the Fruits of it. When for the recovering of the health of our Bodies, increasing our Estates, the serving ourselves into the favour of some particular Persons, the heightening of our Reputations, we count no Care, no Industry to much, we spare no pains, we are prodigal enough of our time, leaving no Friend un-consulted, no interest unimproved; But let the Soul be never so Sick, famished for the word of Life; Impoverished of the true Riches, we can fit still, as Persons not concerned, trouble no body with such Idle questions, as how we may get our Souls saved; we can content ourselves with any Sermons, though they never come home to our Consciences; spend Sabbaths after Sabbaths, in vain discourses, sports, etc.  
3ly. When we are more glad of these outward Comforts, finding ourselves growing more Healthful, Strong, Wealthy, more in favour with the World, etc. Then when we find good desires more strong, more frequent, our Souls getting ground upon Lust, getting Victory over the World.  
4ly. When we had rather part with the means of Grace then with any outward Comfort. Rather than abridge ourselves any thing of our ease or pleasure, or at the least hinder our profit, we will have no Reading of the Bible, no Preaching, we will not be disturbed by Meditation, etc.  
5ly. When we can pray more hearty for these, seasonable Wether, a good Crop, ease of Taxes, Peace, etc. Then for Meekness, Lowliness Love, etc.  
6ly. When we are more thankful to those that endeavour to supply us with outward Conveniences, then to those who by their example and Council, Exhortations and Reproofs, endeavour to bring our Souls into a sense of their poverty and misery, to a relish of pure truth, to the Life of real Grace.  
7ly. When we are more angry at those that hinder us from getting that outward comfort, which we have most mind to, than we are with those, who by their company or example, make our Spirits more dull or flat, more dead and cold, more formal and Carnal, less to prize, relish, and seek after Holiness and Heavenly mindedness.  
8ly. When in disposing ourselves or Relations in the World, as to Callings, Services; or Marriags; we more consider what probably may be for their outward ease, Pleasure and Preferment, then for the good of their Souls, for the, Begetting, Cherishing, Increasing and Strengthening of grace in them. But  
3ly. When we love these more than duty, as.  
1st. When God calls us to something else, Praying, Reading, Hearing, Meditating, etc. We choose rather to be pleasing ourselves in the use of these outward Comforts.  
2ly. When we will commit Sin rather than lose any of these. It may be our Consciences are persuaded, that such practices are Sinful: Rather than we will venture our Liberties or Estates, we will do them however, before our Consciences be throughly convinced, they were in a mistake before.  
3ly. When for the Attaining of any of these things our hearts hanker after, we will be induced to do any thing which ought not to be done, which may bring reproach upon Religion and the name of God, such as fraud, injustice for getting of Estates; and when we quarrel with those that stand in our way.  
4ly. When our hearts are so upon rhese, that we cannot be without them, all our Comforts gone if here we be Crossed; when we Count life itself not worth the having upon these terms, if we have not what we desire, or lose what we love, we throw up all. Thus being brought under the Power of them, we have not them but they us.  
That People are prone to be Immoderate appears.  
1st. That even good People, who might be presumed to be free from this distemper (if any at all) are yet recorded to have been to blame this way. Rachel because she has no Child falls a quarrelling with her Husband and will needs go die, Gen. 30. 1. Jacob having lost one Son of Twelve, What a deal ado he keeps will not be comforted; He will live no longer Gen. 37. 34. 35. Hannah though she had a very kind Husband, yet because she wanted a Child and is upbraided with it by her Rival, will not Ea●, 1 Sam. 1. 7. David for the loss of a Rebellions Son, who had usurped upon him, how is he moved? What passionate expressions useth he? How unmindful is be of the late deliverance 2 Sam. 18. 33. Job because he may not have his health and ease, will needs throw away his Life too, Job. 6. 9 Baruch because frustrated of his expectation of worldly greatness, what Sorrow, Sighing, Fainting, Restleness do we hear of? Jer: 45. 3. 5. If Jonah lose his Credit and be counted a false Prophet for denouncing that destruction against Nineveh which was prevented, he'll not be obliged to God for his Life in pet he'll bid him take that too, Joh. 4● 3. If the Gou●d that shaded him. Wither: He will Live no longer. No, death is a great deal Better, v. 8,  
2ly. Let us but all make an impartial Survey each of ourselves, 'tis to be feared we shall find how we do over prise these things, and dote upon them. We need seek for no other proof to Convince us there is such a proneness in Man to be Immoderate, then that we find in ourselves. This proceeds,  
1st. From that great Suitableness betwixt these Lower Comforts and our natural inclinations, Hence these things become so pleasing to us.  
2ly. From the want of an inward principle to give a Check unto our natural inclinations, and to put in us a new bent. Men in their unregenerate state have only Conscience to bridle them, which only shows them they ought not so much to indulge themselves in these lower delights, but endowes them not with a principle, Spirit, Nature, which disgusts these and hungers and thirsts after some thing else, which is better and higher.  
Those that have a new nature begun in them; Oft this is faim and weak, wants its sense and Palate, Sleepy Dull, so that it is within indeed but Acts not.  
3ly. From ignorance of the vanity and vexation which is in all these things, which only we come to understand indeed, when we throughly experience.  
4ly. Vnaquaintance with that which has more reality, solidity, suitableness, Lastingness in it, We know no better comforts: we have had a view of no rarer beauties, no tastes of Sweeter delights, therefore we admire these.  
5ly. Ill Example, we hear those that abound in these Comforts Cried up by the Vogve of the World for blessed men. We see men reputed wise, Eagerly striving for these, good men troubled they have no more of these.  
6ly. Nearness of Temptations. These we meet with every where and that continually, and they steal away our hearts before ever we are ware.  
7ly. The Devil's Malice and Subtlety, who makes use of these to ensnare our Souls by, and thereby to keep us from Looking after some what better. Hence he uses all his Rhetoric to woe us for these.  
8ly. No Convictions of the Sinfulness That is in Letting our Affection run lose after these things.  
9ly. No Consideration of the Danger that thereby we run our poor Souls upon.  
But yet Moderation is a duty for.  
1st. It is Commanded 1. Joh. 2. 15. 1. Pet. 2. 11 1. Cor. 7. 29. 30. 31. 1. Thes 4. 13. Matt. 6. 23. 19  
2ly. It is Practised by Agur a good man then when he sets himself most in the sight of God, when it's presumed he Composes himself so that he may best please God. Prov. 30. 8. 9  
3ly. Immoderation is prayed against by an understanding person, Psal. 119. 36. 37.  
The good of Moderation appears in the evil of Immoderation which is.  
1st. A Contradiction to a Christian frame, so far as any is a Christian he is in Love with God, which is Inconsistent with the Love of the World, one fire eats out another, he is Holy.  
Now what is Holiness but a Weanedness from the World, the lusts whereof defile the Soul, his Conversation is in Heaven. There is his Treasure, that way is his Love, his Hopes, his thoughts.  
He is wholly resigned up unto God, saying from the heart thy will be done, therefore not choosing this or that for himself. He delights himself in the Lord above Lower Comforts, Trusts in him leans not upon these Lower Confidences, he is Called out of the World, Crucified unto it, of another Spirit then worldly men, his heart is not set on the same things with them.  
2ly. 'tis a worm unto his Grace; While this is in any allowed of, it Eats out all the life, strength, Vigour of the pure, innocent, meek, lowly Nature, draws the sap of the Soul another way, Love of, and care about these things Choke.  
3ly. It's An Hinderer of a Christian progress while his heart is set upon any thing here below his parts and time his thoughts and endeavours, his care and industry, which should be laid out for the improving of the Stock of Grace which one has, will be Spent in pursuing what our lusts Call for. The sense of our inward wants will be lost, the Hunger and thirst of the Soul after Perfection will be quenched. Airy Notions and empty forms will be hugged, and prized, and wrangled about: The Word takes no hold on the Man while his Mind works Another way.  
4ly. It's An interrupter of his duty, when he should be setting about something which may be for his own, or his brother's Real advantage, he is called by some inordinate Desire to go about some thing else.  
5ly. A Disturber of his quiet, he cannot be at R●●●, unless he have some thing which God thinks fit to deny him, No true lasting Peace can be expected by those who Love any thing in and for its self, besides God.  
6ly. 'Tis An undervaluing of his hopes. He is born an heir of Heaven, a Son of God; For him to dote on such mean things here Below is much below him.  
7ly. 'Tis A robbing of God in what is his due, he requires his heart.  
My Son give me thine heart, not a piece of it. Thou shall Love the Lord thy God with all thy heart Matt. 22. 37. Here's nothing left for the Creature it is Idolatry setting the Creature on God's throne.  
8ly. 'Tis a Representing of Faith unto others as an ineffectual principle, that has not Power in it to Overcome the World, and the lusts thereof and thereby is a real Scandal to others; While they find some cause by what they discern in thee to Justify themselves in their neglect to pursue after further attainments, because were there any thing more to be hoped for in this Life, thou so long a slander in Religion Would have reached it.  
9ly. It is an abusing of Creature Comforts, making them as Snares to the Soul which were but intended for bodily conveniencis.  
Use. 1st. As we desire to evidence we have the fear of God before our eyes, Let us lay it upon our Consciences to Eschew Immoderation as well as other sins, It is a sin as dangerous as any; So much the more dangerous as People are less Suspicious of it, Allow themselves without Scruple in it.  
Oh Let not that which should be improved as a motive so to stir us up to a greater Care in avoiding it, be abused as a plea to Justify ourselves in giving way to it, say not we are Naturally prone to it, therefore we hope none will blame us much if we be a little guilty here, But thus, let me keep a more strict guard over my heart, let me more eat Temptations, let me with greater earnestness beg of God that he would keep me from being overtaken. Oh let us take heed and put ourselves in mind that we may be as Immoderate in overloving, Prising, Carking about even the very Conveniencies and necessities of this Life, as in over earnest desiring, eager pursuing superflueris.  
1st. What shall we that are but strangers here, Travellers into eternity, dote of any thing in our Passage, Contract Entanglements and burdens to ourselves.  
2ly. Have we not Encumbrance enough, and shall we so far forget the worth of our Souls as to prostitute them to such mean and low things, to Tumble them in mire and dirt.  
3ly. Are there not better things Provided for us; Shall we then throw away ourselves, our Love upon base things.  
4ly. What is there in these things Lovely, what reality, what beauty, Savour? Shall we dote on flitting shadows, be so Childish as to cry for Toys?  
5ly. If there be any thing in the things that can make them desirable, any worth in them, any Use of them, shall we by Overloving them Constrain God to deprive us of them, God is a Jealous God, whatever comes to Rival him in our Affections, he must remove it.  
If the Child will hurt its self with its Toys, or fall of sucking Poison out of what was given to look on, is it not time for the parent to take it away?  
6ly. Oh that we did but consider what thoughts we shall have of these things when we come to die, when Conscience gins to stir, eternity approaches, when passions are laid, and we view the Backside of vanity, How little Loveliness will there appear in them then. How shall we then wish when it will be to late we had Loved them less and somewhat else more.  
7ly. Is the salvation of our precious Souls so easy a business that we can Spare any of our Strength, Care and time about other Impertinences,  
8ly. What shall we do when God shall strip us of these, if our hearts be Engaged in them, how shall we bear up? How will it break us? Had we not better by degrees loosen ourselves from these? Leisurely fall of and retire from them.  
9ly Let us ask our Souls what they verily think Wise persons Would do in the case, and while we hate the Name, let us not Act the part of Fools, Is it not folly to engage ourselves in intimate Friendship with those whom it is certain we must break with or be utterly undone.  
10ly. What do we get by Overloving these things? Do we not engage ourselves in greater cares how to keep them, Expose ourselves to greater sorrows upon their loss?  
11ly. Shall God then lose his Labour in preparing another feast, shall we despise his Love that has invited unto it?  
12ly. Shall we come and Clap the Covetous ambitions, Veluptuous on the back and bid them go on in their Courses, we like them so well we shall follow as fast as we can; We will go as far as we dare?  
13ly. Suppose we should escape falling into the pit, do we do well to play on the brink?  
But how shall we come to this Moderation?  
1st. Restrain the working of an Immoderate heart, observe it, desire God to subdue it, disallow the workings of it, Forbear to do what it calls you unto.  
2ly. Make it your business to get your heart weaned from the World.  
1st. Get yourselves throughly convinced of the sinfulness and danger of your Condition while Immoderation prevails.  
2ly. Emprove frustrations and Crosses while they are fresh.  
3ly. Get the great things of Eternity Realized unto you.  
4ly. Beg of God to show you the hope of your Calling.  
5ly. Labour every morning to get your hearts into an Heavenly frame, warmed and raised in desires after the things above, watch and give all diligence to keep them thus in the fear of the Lord all the day Long, Suffer them not to wander after these Uanitys you every day Meet with, without a severe Check; Let them not be engaged in your Ordinary business, take heed you be Pleasing yourselves, or Seeking yourselves in it.  
6ly. Get a sense of your Misery, and then you'll better understand the vanity of these things, you'll feel that within you which will continually be telling you, you stand in need of something else, something that must do you good.  
7ly. When ever you go to prayer, Labour to get your Souls wrought into a desire after this, let this be the main petition upon your hearts when you go to God, that he would give you new Holy Heavenly Spiritual hearts, weaned disengaged disentangled Loosened From the World, he has bestowed this upon some, why may not you hope for it.  
8ly. Take heed of too much familiarity with those who are earthly minded, though they be given to no other vice, their Company is infectious, a man's Company does out only show Ordinarily what he is, but makes him so.  
9ly. Labour after intimate Communion with God, which when once you know the way of, frequently be retiring yourselves to, there you'll taste better comforts, from that Hill you may view all the Glory of the World, and see it to be but withering graze, Fading flowers Psal. 73. Until I went into the Sanctuary etc.  
Use. 2. Let us humble ourselves in the sight of God for our neglect of this duty hitherto.  
It may be we may Remember how many several ways God has Endeavoured to take us of from the World, but has he not lost his Labour, are we not still Immoderate to this day? Notwithstanding the Crosses and frustrations we have met with, and what if God for our obstinacy should resolve to leave us to ourselves, no more to Rebuke or thwart us, will it any thing advantage us to thrive in wickedness, to get the desire of our hearts?  
Use. 3. Let us not take those Providences ill at God's hand which may be a means to bring us to the practice of this duty.  
God Crosses us of our desire and this we like not, but he sees we are Immoderate in them, and he would make us see too, he gives us to feel the trouble of it, that the pain of the disease may make us seek out for the Cure of it.  
Use. 4. As you love the Souls of your Relations rather call them to Moderation then encourage them in over Eager pursuit after things of this World, you like when they are Moderate in the use of Creature Comforts, are not expensive, it's well, but oh that you Can as much approve their undervaling all things here below, their indifferency as to them; What do you account your Estates more worth than your Souls, Alas what will it do them good when they come to die, that they have been rich or great in the World, though this be the only thing ordinarily prized, I would have none slothful indeed, careless, negligent, I would have them in the fear of God to set about their particular Callings diligently and faithfully, but I would have them act upon nobler Principles than Love of vanity, for worthier ends, then scraping a little dirt together.  
5ly. Judge of your own and others attainments, as by your ability and readiness to perform other duties so especially this.   

A VISITATION SERMON Preached at Richmond, before the Bishop of Chester, in the Year, 1665.  Malachi, 2. 7. For the priests lips should keep knowledge 
THE First particle in the text shows the words to be rational, and bids us look Back to inquire what it is in the foregoing part of the Chapter, which they give an account of. There we find the Lord turning from the People whom he had Charged with several Miscarriages, unto the Priests, Verse 1. And them he tells he had a word for even for them, A Word of Injunction Verse. 2. To hear and take notice of the great provocations among the People, and to lay it to Heart as a matter sadly to be Lamented, being bad in its Nature, dangerous in its Consequences; And not to rest here in a Fruitless Grieving for the dishonour of the great God, and the sins, Miseries and dangers of a poor People, but to turn their sorrow into Zeal, and to take an Effectual course to secure the Sinking interest of the Nation, by restoring God his due, and giving him again the Glory he had been defrauded of. A Word of Comination to back this, either do as I Charge you or look to yourselves, several Blessings ye enjoy, I believe you would not willingly part with them, but take what other Course you will they shall be all blasted, if I suffer the Curse to come among you that will make havoc, and I will be so far from restraining it, that I myself will send it. A word of Commemoration to drive all home, did I say I would Curse you, ye may well trust me for I have already begun and that upon your neglect herein; If Judgements threatened cannot awake you, pray let Judgements inflicted do it, though you may put by your Fears, sure you cannot put off your feeling too.  
But least all this should be too little to work them up to a real Reformation, he goes two steps further.  
1st. The threatening which he seemed to suspend the execution of, until he had made some trial whether they would hear or no, here he denounces absolutely without any Reserves, lest they should at least delay, Setting in good earnest to return to their duty out of hopes that Judgement would however be deferred, if it could not be reversed.  
2ly. That they might be more fully possessed with distinct apprehensions of their danger, he represents it at large in two particulars, which touch nature where it has the quickest sense.  
1st. Of pain, which unavoidably follows upon the Cutting of all hopes, of not only the Comforts but the Necessary supports of nature, while he threatens to Corrupt the very first principle, the seed of these.  
2ly. Of shame, when that which should be the highest Honour, Proves the Greatest disgrace, and dung is as it were taken from their Sacrifices and thrown in their very faces.  
Now lest God in this way of Proceeding should be taxed of too much severity; he for the Vindication of himself declares,  
1st. That there is Love in all this, and great Love too. The design of all his threaten and Chastizing being only to reduce them to their primitive purity, and to interest them in those privileges which the Tribe of Levi did at first enjoy.  
2ly. However there is Justice in it, for if the Priests by their unfaithfulness in their place suffer the People to run into sin, and when they have done so, never lay it to heart, nor endeavour to reclaim them, it is but Just they should smart for it. Well, therefore may I proceed thus rigorously against the Priests— For they ought, to keep knowledge; where in the whole Verse you have,  
1st. The Priest's dignity declared (for the sense is Retrograde to the Words) as despicable as he Looks in the eyes of the proud profane Worldlings, he is no mean one in the Judgement of the wisest, best and greatest. God himself pitches upon him as one of such Qualifications and hopes as render him fit to be trusted in an Employment of highest Consequence, a message from the King of Heaven, unto the greatest on Earth, and such a Message also as concerns them more than all their Comforts in this Life, as much as their Souls, their very Souls and their unspeakable, unconceivable happiness or misery to all Eternity is worth. Men count it an Honour to be made use of as an Ambassador or Envoy to a foreign State, by one who setting aside his clothes and titles, is but Flesh and Blood like themselves, one whose approbation of a Man's abilities and Faithfulness, is no certain Testimony of them, his Judgement being liable to a double miscarriage: The one by mistake, while he presumes the Man to be endowed with those virtues and accomplishments which he is really without, only hath the shadow of them.  
The other by mis-valuing, while he over values his indifferent parts, and makes small of his notorious Vices; but here is one approved by the God of greatest understanding and Wisdom, employed by one who is LORD, not in title but in reality. One who has the command not of one small Army, but of all the forces on Earth, yea in Heaven and Hell too; The Generalissimo of all, who has them absolutely at his book.  
2ly. You have upon this a double duty founded.  
1st. Of the Priest, therefore it is expected from him to preserve Knowledge; Even in the most corrupt and degenerate age, let him Remember whose business he is about, whose dependent he is, and let him not be Afraid of Speaking seasonable and useful truths, tho' they may thwart the Interests of the very Greatest, and Provoke their Indignation against him, and so Expose himself unto Hazards, the Lord of Hosts whose, Messenger he is, Is able to protect him in the Work he sets him about, let the whole World and Hell too do its worst, and he will do it in spite of them.  
2ly. Of the people, it is Justly expected from them, that they should not only give the Minister an hearing when he comes to seek them, but they should also seek him, that they May hear at his mouth what is the Message he brings from Heaven, and what the Lord requires at their hands. If they dare venture to put an affront upon the Lord of hosts and an high one too, and Engage him against them, they may Suffer him to send on purpose to them about their greatest concerns, and declare to the World that they neither Value him nor his Messenger nor his Message any more than if it came from a vain weak Foolish mortal Inconsiderable man like themselves, nay not so much, they'll not stir to the door to hear it.  
And all this is suggested to Justify God in the severity he seems to make Use of while he punishes and threatens the Priests so very sharply. Well may God make them smart with a witness while they suffer the People to dishonour him and undo themselves, which possibly might have been prevented, if they Would be mindful of their duty in Letting the People know theirs, and the great danger they run upon in neglecting it. Which they were much obliged to do, being so greatly confided in by the high God to be Employed by him about such a message, and concerned to do, lest they incur the displeasure of the great God the Lord of Hosts. And pray what danger had they run upon if they had been ingenuous and Faithful? Need they have feared to be the least harmed by feeble man having the Lord of Hosts, in whose Message they were employed, standing at their back to defend them? So that.  
3ly. Ye have the Improvement made of both by Application to the present occasion.  
Doct. It is one of the main Duties of the Ministers to preserve Knowledge by their Lips; If by their Unfaithfulness in the discharge of this duty they Suffer people to dishonour the great God, and ruin their Poor Souls, they have no reason to Quarrel with God, if he make their lives Miserable, and their Persons despicable. Ver. 3.  
1st. I do not say that it is the duty only of the Minister; No every Particular person has a Soul, a precious Soul to look after, which without knowledge, and real powerful Knowledge is like to be miserable unto all Eternity, and if it be so, he'll find that he himself is the most to blame; He therefore should get knowledge and preserve it in himself whatever it cost him.  
Every Master of a family should preserve the Knowledge which is according to Godliness in his Family, and if this should fail it will not Justify him at the great day when the Impartial God inquires how comes it to pass that thy Wife, thy Child, thy Servants were so grossly Ignorant of God? And by reason of this are now like to be as Extremely Miserable? to say then, alas Lord the Minister did not teach them as he ought. If it be so as thou sayest, will his Neglect of his duty Excuse thy sin, while thou Neglectest thine, or rather will it not aggravate it? that when thou plainly seest the danger to be so Extreme great with those Poor Souls, that Perish they must in all likelihood, unless thou took due care and pains about them to save them, seeing none else Would heed them: thou seest them take the directest Course unto utter destruction, and yet for all the Love thou so much pretendedst to them, never hadst the pity to their perishing Souls as once to ask them that serious Question what mean you? know you whether you are going?  
The Schoolmaster should preserve saving Knowledge among his Scholars; Has he not such Advantages by the awe that he has them in, to mould their tender years almost what way he pleases, which few else have? Has he not them then under his instruction and discipline when they are not only docible but pliable also? And can he satisfy his Conscience, and Answer it to God if he Improve this opportunity no further then to instruct them well in the grounds of Languages, arts and sciences; If he bring them under the precepts of morality and civility, so that they can Command their passions and appetites and evidence their good breeding by their seemly and sober behaviour in every thing, when in the mean while he does no more to the saving of the Soul, by bringing it to the true Knowledge of God in Christ then as if his Scholars carried no such things about them: or they were only concerned in the advantages of his life. If one of these Poor wretches should meet his Master at the great day and say, O Master, I am undone and I may partly thank you for it, while I was with you in my tender age, before Custom in Sin had hardened my heart, I had then some tenderness of Conscience, and if you had but then at spare times minded me of my sinful, miserable, Dangerous state, you might then have put me in such a way as would have saved me from this Endless Torment I am now Entering into, what will he be able to return to this?  
Nor 2ly. Do I say it is the Ministers duty to preserve Knowledge Merely by his Lips. No his very life should be a continual Sermon, and in that he should let People see Knowledge digested into practice, and good instructions exemplified before their eyes. For how can he Expect that the People should believe him who Evidences by his Contrary practice that he does not believe himself? or whether is it more Likely they will follow him the way he points, or the way he walks? He tells us indeed that it is our duty to do so and so, and frights us with dreadful dangers, if we do otherwise, but certainly he does not think as he Speaks, for than he Would never do contrary; Sure he loves himself as well as he does us, and he knows what is good for himself; and what is good for him, can never be hurtful for us.  
But this I say one of the great duties of the Minister is to preserve knowledge and right apprehensions in People, agreeable to the very Nature of the things, and firm Persuasions of the rectitude of these Apprehensions, so as to be duly affected with those, and to be Powerfully Actuated by them.  
If ye ask, what Knowledge? The resolution is easy out of the very text; that Knowledge which would Effectually restrain People from those practices, which did greatly provoke the Righteous God against them. And I pray you what does skill in variety of Languages avail to this? will it reform Lives, and save Souls and Maintain Peace, and order, and Charity, to puzzle an Ignorant auditory with Sentences of Latin or Greek, either out of Heathen poets, or Philosophers, or out of Fathers, Schoolmen, or Counsels, that they do not the least understand; Or if they did, they know not how far they are to be heeded; Will God be better served, and superiors more obeyed, and Corruptions more mortified, and graces more exercised, and Afflictions better Improved, and our brethren more loved, and helped in the way to Heaven by the Ministers making a business of it to Persuade his auditors that he has a little Learning.  
2ly. Out of the very nature of the thing: Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine, who is to speak as the Oracles of God, to Commend himself to the very Consciences of his people not to their fancies and humours. To discourse of the Nature and properties and sympathies and Antipathies of things, the magintude, Motion & influence of the Stars, the situations distances and Temperature of places etc. This may be proper for a Philosopher; to discourse of the Intrigues of Government, for a statesman; but what is this to a Divine? whose Business is to save the Souls of poor people, if it be possible, however to bring them to as great an outward Reformation as may be; And to keep up the honour of God in the World, and to secure the peace of societies by principles of Conscience, and to help Gods afflicted one's to bear up under their heavy Crosses, by those Comforts which the World is unacquainted with, and to teach those who are upright hearted to make a wise Improvement of all Advantages, of providences, etc.  
If ye ask what Knowledge serves these ends? there is.  
1st. The Knowledge of God, Letting people know what an Holy God he is, that he cannot endure that they should allow themselves in the Least impurity of flesh or Spirit, a Righteous God who will render to every one Impartially according to their ways, without any respect of persons; a Merciful God, who will pity humbled penitents in their miseries, be they never so sinful; A good God, who well deserves to be Loved with the whole heart and Soul; A dreadful God, who will be greatly feared by all those, who are not stark mad, so as with their eyes broad open, desperately to run upon their ruin; A wise Powerful, Alsufficient, true & faithful God, who never yet did fail his people in any case, where they solely relied upon him, but has helped them, and does help, even then, when the World concludes there is no help for them in God, and they themselves do much question, whether there be or no. In a Word, that he is a God who Made Heaven and Earth, and does oversee continually all Persons and Affairs in them, be they never so Secret, and he rules and disposes of them all every way as he pleases, without any control, and he makes every passage to promote the Comfort & welfare of those that truly love and fear him, and will bring to utter shame and Misery all those who despise him, and choose the World for their portion, however he may suffer them to flourish for a while.  
2ly. The Knowledge of the world, how little there is in it to fill the capacities, to supply the needs, to satisfy the desires of an Immortal soul, how vain and unsavoury all the Comforts of it are, especially to such an one as is awakened to a due sense of the wretched Misery and extreme danger of a poor soul, and the concernments of Eternity; How uncertain all the enjoyments, Exposed to infinite hazards and running 1000 ways and while possessed, are oft made wearisome by the Cumber of them, vexations by the Crosses interwoven with them, dangerous by the snares of them. A Minister can do no greater service to God, and Souls, then by rubbing off the paint from the Face of this Tempting whore, stripping her of her Gaudy Ornaments, whereby she does bewitch the Jnhabitants of the Earth.  
3ly. The Knowledge of ourselves; How nobly Descended from Adam the Son of God, the Mastership of God's Creation; how Richly Accomplished with Wisdom, Righteousness, and Power; how largely Capacitated for higher and more glorious enjoyments; how Lamentably Degenerated into a state of shame, misery and danger; How dark, polluted, and Distempered our Souls are; how frail and crazy our bodies, how vain and miserable our Lives, how sad and Hopeless our Death; How Unconceivably wretched, if we come short of Christ; how strangely Senseless of one Need of him, how Grossly Ignorant of the way to him; how foolishly content to take up short of him; How few real Friends we have to our Souls, how many sly Enemies, quite out of Favour with God, out of Peace with ourselves;  
The Curses of the Law we are to Expect, the Joys and Glories of Heaven we may hear of indeed, but cannot hope for; Hell with its Torments and Confusions is our portion.  
4ly. The Knowledge of Christ, in him there is merit Enough to Appease a Provoked God, to Satisfy violated Justice, he has peace Enough to speak to a troubled Conscience, ease to give to a burdened spirit, he can quicken the dead heart, subdue the stubborn, strengthen the weak, soften the hard, enlarge the straight, compose the distracted, make Fruitful the barren; He can inform the ignorant, rectify the mistaken, Council the Foolish, Resolve Doubts, Discover Wants, Distempers, Dangers, Remedies, Supplies, helps, etc. He can give grace to make holy, Heavenly, meek, Lowly, Selfdenying, obedient, resigned, patiented, Dependant upon God, every way pious toward God, Just and Charitable to brethren.  
5ly. Knowledge of the way to Christ, The true, the only way, the ready and sure way. That this is obedience and self denial, faithfulness to God and their own Souls in these, as light and strength is given in. For only this way a man comes to find Really and Experimentally the blindness, weakness, Poverty, & Corruption of his nature and heart which else at best he knows but by hearsay, until by putting himself out to the outmost he finds that his Soul is little else but a lump of Darkness and Sin; duty he knows but very Faintly, what he Knows though it be but little he is not able to practise, the Law comes in here, says do this and Law; he is not able to do it though it cost him his life, it says refrain such courses, or my curse is against you, your Souls & Bodies, as to the concernments of this Life and the other, yet though it bring never so much misery he is not able to refrain, Notwithstanding all his reasonings with himself, his Resolutions & endeavours: Either put of your Lusts and be Clothed with the graces of the spirit or else no entrance into Heaven; he finds he can do neither.  
I say till a man come to follow God faithfully according to that discovery, which he makes of himself unto his Conscience, he will never come so far as to understand really the Depravedness of his nature, the strict requirings of the Law, his utter in ability to help himself, and so never finds any need of Christ, never is in good Earnest to lay hold of him; but Contents himself with a Christ of his own making, and so Lives and Dies in his corrupt nature, and all his groundless hopes wherewith he flattered himself do not save him from the misery he never thought of.  
6ly. Knowledge of the privileges which are in Christ; God reconciled, Conscience quieted, the heart at rests the Soul purified and enlightened, filled with Peace passing understanding, Joy unspeakable and full of Glory, the Man himself and his, as to all their Concernments here and hereafter under the Charge of that providence which over rules all; God continually present to guide him in his ways, to comfort and help in Afflictions, and to make People seek after Christ not only out of necessity, but out of Choice, as one who has enough in him to Recompense for all the losses and crosses in the way to him.  
7ly. Knowledge of Duties, what God requires of all, to practise for their own good, and the good of their Brethren, and how to practise it in such a way as the good that God drives at by it may be Attained.  
To show what the man owes to himself, his Soul & his Body; To keep his body in Chastity & Sobriety; To get his Soul quickened with the Life of Christ, enlightened with the Knowledge of all it's real concernments, what he owes to others, as a Magistrate, a Subject, a Minister, a Parishioner; A Master or Servant, an Husband, a Wife; a Father, a Child etc. And to make people know that their duties are their interests too, and nor made Necessary by being enjoined, but therefore enjoined because discerned by the wisdom of God to be useful; Not burdens laid on People Arbitrarily by God, to make a vain ostentation of his Sovereignty, but prescriptions Accommodate to the Necessitous and Distempered Condition of apostate nature, to direct them what Course to take for their recovery, and to do this with that authority, which may awe them, to make use of these directions, though contrary to their inclinations, To show them the means, the Encouragements, and to Answer their objections.  
8ly. Knowledge of Liberty, That an upright Person may in certain cases Act this way, or that way, as their shall be occasion, without danger of Sinning even in matters of Religion, which as to the Externall and Mutable part of it does admit of great latitude, and may be Modellized this way, or that way, as it shall be found to serve most for its main ends, the general good of Souls and the peace of states; And where it is thus ordered upon serious Deliberation by those who have authority; what before was indifferent in itself, now becomes necessary, by virtue of God's Law which requires us to, Submit to every ordinance of man for the Lords sake, and those who know the things Enjoined to be indifferent and do not submit, they are the more guilty. Those who question the Indifferency of them, if indeed they were indifferent and be Commanded, Sin still, while they do not submit, because they do that which ought not to be done, in Refusing, though indeed they are excusable and to be pitied and born with in all meekness, And to be prayed for, because what they do, they do not wilfully, but Ignorantly, and so their neglect of duty is rather their weakness then their sin.  
Only they are to be desired and admonished not to hug their own mistakes, but to be ready to receive Satisfaction, and seek out for it in the use of all means and not sit down peremtorily Concluding it is not to be had, because they do not meet with it as soon as is to be wished. They do no small Service unto God and the Nation, yea unto poor mistaken Souls also, who, so far as is Possible, endeavour to deliver tender Consciences from these groundless scruples. Wherewith they Needlessly Trouble themselves and others, and hinder themselves from the vigorous minding the grand useful Necessary things of Religion, which are almost generally Resolved upon without dispute by all parties; And who make People to Understand that they may be as well Superstitious on the one hand while they make that unlawful to be done (yea even when it is Commanded by Authority) which God has left wholly to the discretion of his People, as on the other hand while they will needs have that Necessary in itself which God Never made so.  
9ly. Knowledge of Sins, not sparing to let all know wherein they do amiss, and how far they do amiss and what dangers they incur. Without fear to loss their Favour though never so valuable, to provoke their Indignation though never so Dreadful, to prejudice themselves as to their own Temporal interests, that People being made Sensible which way they do Amiss may know how to prevent Judgement, and betake themselves to serious Humiliation and Reformation, and this is the greatest Love and Faithfulness to Souls, and what will in the Isluegain us the greatest Favour and Respect, not only from God, but men also, when we will not sit still and look on while we see them making haste to undo themselves. But throw away all Considerations of ourselves and run to save them from Ruin, though for our pains at the First we get nothing but ill will and worse words at the best.  
10ly. Knowledge of Providences; Nationall, domestical and personal letting them plainly see how God does appear in his Judgements against Sin, and Encourage uprightness with his mercies, that so they may lay bold on the Present advantage of Providence while it is fresh in their minds and has the Powerfullest Influence upon the heart, to work their Souls up unto a Greater Decestation of iniquity and a more ardent Love of Righteousness. Knowledge of these things.  
1st. Ought to be preserved, because else the great God will be provoked by man's Sins and so a floudgate let open to all Judgements; Precious Souls will be lost, Souls better worth than the whole World, Souls which Christ counted not too dearly purchased with the price of his own Blood, Souls capable of and made for the Enjoyments of God to Eternity will be quite Lost; The Nation will be Miserably Distracted by sad devisions which are as well the natural result of want of Knowledge, as the Just Judgement of God upon it.  
2ly. By the Ministers for,  
1st. Who have better Abilities their parts (which though they Commend not to God, yet none can deny, but they make more fit for the Service of God where they are rightly used) Ordinarily more nimble and solid than others, these more enlarged and heightened by education and Converse with the most Understanding Persons Living, and the serious most digested thoughts of such as are dead, and Further Improved by their own Observation, and Experience of their own hearts and Lives, besides that of others whereby they Understand the weakness and Corruption of Nature, in its present state, the Temptations and Snares, which Ordinarily do Occur, the helps which are most useful etc.  
2ly. Who have fairer Opportunities, they being by the Good Providence of God, and the Wisdom and piety of former Ages so competently Provided for, that they need not lay out their thoughts, time and strength about Providing for themselves and Families the Necessaries of this Life. So that they have more leisure to give themselves up to the studying of, and Pursuing after the great things of Eternity, and holding out these clearly and distinctly to others engaging them to make sure of them.  
3ly. Whose calling is it but theirs thus to do? Others indeed as Christians are obliged to promote Knowledge as far and to preserve it as much as they can without neglect of other Necessary duties which are incumbent on them, and which are in the First place to be Considered. But who but the Ministers are they whose main work it is, whom God the great Master in his Large Family of the World has as it were commited the Keys of Knowledge to take in and lay out as there shall be occasion, To whom God as it were has said: This is your task, Look ye to it, my other business I have commited to the Charge of my other Servants, I do not Expect you should trouble yourselves with it.  
3ly. This by their Lips, for.  
1st. Doctrine is the seed and so more proper to begin a Reformation in the hearts and Lives of People which is most generally wanting.  
2ly. It's more pure, Example being Doctrine ripened into some maturity and groweth is not free from its stubble, Chaff, and Tares, and few are able to say be ye Followers of me, without that Limitation so far as I am of Christ.  
3ly. It's more universal, Example Reaching unto those few only with whom we Particularly converse unless it be by Report which ordinarily makes wrong Representation of every thing.  
2ly. Doctrine rather than writing, which does more Affect dull, People, more instruct Ignorant People, they by reason of their manifold distractions, generally being not able to Compose their minds unto a Calm perusal of any Sober Discourse.  
Use. 1st. See the great honour conferred by God himself upon the Minister, in that he trusts him with that, which is of highest Esteem, even with men of the World; for who are they almost that count it not a greater reproach to be called Fool then Knave; yea and that Knowledge too, which is of greatest use, of grandest Concernment, which is the main Security of God's Honour and Souls welfare. And where are those proud ones then, who dare despise such as the King of Heaven is pleased thus to Honour? Let others boast of their being keepers of the Liberty of their Country, of the Peace of their Country, let it be Enough for thee that thou art one of God's Preservers of Knowledge, in matters of the greatest value.  
O take heed of being Treacherous in a matter of highest trust, neither be thou so Disingenuous as to disappoint him, who has so much Honoured thee above others, by failing his Expectations, in the discharge of thy trust.  
2ly. See what is a Necessary Qualification in a Minister, the want of which cannot be dispensed with in any wise; he is to preserve Knowledge, and this is his Office, at least the main part of it. Now how can he do this, if he have it not?  
O that this were more seriously Considered both by the Candidates of the Ministry, and also by those, in whom the power of presenting and Instituting is invested by the Laws! Do any appoint a Blind Man to be a Watchman, or a Shepherd, or pitch upon a Cripple to make a Foot Post of?  
Indeed were the primary intention of benefices merely for the sustentation of those in them, it were another matter; but when this is only taken in, as it lies in the way to an higher end, and as it is Necessary to fit the more for the better service of the Community, in that which is most Considerable; What an horrible abuse is it of the Charity of Predecessors, and the gracious providence of God, to serve private interests, with such a palpable wrong unto so many Souls, who by this means are Extremely endangered, if not certainly ruined.  
And let me tell you, until an expedient be found out to give a Check unto the many Miscarriages this way, and an effectual course taken to prosecute it to the utmost, it is in vain to hope that Honour will be ever Restored to the Ministry, which it has already lost, or those reduced into the bosom of the Church, as it now stands, who through manifold (I wish I could say altogether groundless) Prejudices have had their minds alienated from it, and upon that have Separated.  
3ly. See how to Judge of the Goodness or Sadness of Sermons; Ask, how they serve their Ends?  
What poor Commendation is it of a Sermon, when People say of it; that it was Witty, or Rational, or Learned, and it may be those people too, who are very incompetent Judges, what is genuine wit, clear reason, and solid Learning, when there is not one dram of Knowledge in it all, and there is never a sleepy Sinner is able to attest; it is good Physic, I found it gripe at my Conscience, awakening it; never a hungry Soul can say; it is good food, I found it warm at my heart, Refreshing and strengthening it.  
4ly. Be not afraid to speak true Knowledge, let it offend who it will. If any be so bold, as to quarrel with thee about it, bid them, let thee alone, thou art about thy business, let them go and mind theirs. Tell them, thou wouldst not willingly provoke them, if thou Couldst help it, but thou darest not Neglect thy duty, and ask them, whether it be more Reasonable to humour them to their prejudice, or to be faithful unto God, who has set thee this task, and unto them too, by endeavouring to do them good, if it be Possible, though thou hast no thanks, for thy pains from them. If thou canst satisfy those, who are contentious, it will be well, however thou needst not fear their Loud threats. Let them do their worst, thou art about thy duty, and he that set thee thy Employment, is able to defers thee in it.  
5ly. Be not discouraged in thy faithful endeavours, though the success Answer not thy desire and Expectations. Though thou hast held forth Knowledge a long while, inculcated it again and again, and those, whom thou speakest to, are still as Ignorant Generally of those things, which should better their hearts, and Reform their Lives, and save their Souls, as ever, thou hast done this in Season and out of Season, they are still where they were.  
It is sad indeed, that People should be so resolved on their sinful courses, that when all is said, they should hold on still, whatever it cost them; but here is thy Comfort, thou hast discharged thy duty, and thou shalt not in any wise lose thy reward. Go on still into God's name.  
6ly. Let the Judgements of God, which are out against the Ministry, lead us into a serious inquiry whether all these may not be inpured unto our neglect of this duty; we should preserve Knowledge, which will humble the proud Sinner, and feed the hungry Soul, but instead of wholesome food we put off our People with airy Notions we trouble them with hard disputes and subtleties. And can we wonder then, that the Name, which has been a high title of honour, should now be an Ordinary term of reproach; that the Calling, which formerly was so much loved and reverenced by the soberest and wisest People, cannot now secure the Persons in it from Contempt and hatred; that, what is due to us by all Laws of 〈◊〉, and by all rules of Equity and Religion also, should be not only grudged us, but obstinately refused by some, and that upon pretences of Conscience too.  
It is to be feared that the threatening Verse. 3. has taken hold of us. O let us labour to be ●●●sible of our great guilt, and Exceedingly humbled for it, and let us Justify God in his Righteous Judgements against us, and be so wise, as to take the only way for the removal of them, which is, setting ourselves seriously about a real reformation herein.  
7ly. Let the due Consideration of this being our duty stir us all up, to endeavour the faithful discharge of it; let it be enough that we have hitherto wholly Neglected it, or much ●lubbered it.  
1st. Care we not, though we provoke the great God to lay us aside also, as he has done others? Can we expect that he should continue us in that Office, which we do not at all discharge? Dare we try, whether God will be as good as his word, and do to us, as he has formerly said, he Would do to others? Because thou hast rejected Knowledge, I will also reject thee that thou be no Priest to me. Hos. 4. 6.  
2ly. Care we not, though so many precious Souls, whom God has Committed to our Charge, be ruined to all Eternity, and while they roar under their unspeakable Torments, Curse us, who might have prevented it, if we had been Faithful? Have we no pity to them? Must we not one day Answer for them? What shall we say, when God shall ask us, did not I appoint you to preserve Knowledge? How comes it to pass, that my People are Destroyed for want of Knowledge?  
3ly. It is nothing to us that the Nation lies a Bleeding? Abroad the Sword bereaveth, at home there is as Death. Lam. 1. 20. Much sad complaining of Poor people, many grounds of further fear, and what will be the end of all, the Lord only knows; and all this, because The Lord has a Controversy with the Inhabitants of the Land, there being so little Knowledge of God in the Land▪ Hos. 4. 1.  
4ly. Can we expect, that People should ever give over Separating from our Congregations, how strict soever the provision made by the Laws be, when having a great famine in their Souls, and a thirst for the word of Knowledge, they come amongst us, and get none?  
If there be any here, that can account it nothing, though the great and dreadful God be provoked, poor Souls be Everlastingly undone, a Flourishing Nation laid desolate, a Church well ordered as to the main, miserably torn in pieces by Schisms, a Ministry, which hitherto God has Honoured, by using it to the Converting and edifying of Souls, laid aside as an useless instrument; I know not what to say to them, which I can hope will take the least hold of them; they may go and follow their Pleasures; ●ark and ●oil in the World to be Rich and great, and in the mean while quite forget, that it was any part of their duty to preserve saving Knowledge; Only let me tell them this, time may come, when they shall too late find, it was a duty; when Judgements have pursued and overtaken them, and Conscience is awakened out of its long sleep; when outward afflictions press and pinch, and Terrors of Death and Hell Affright, and all Comfort and help from Creatures fails, and the man knows not, which way to turn him, or what will become of him, than they will wish they had Considered it sooner.  
But for you (My Brethren) who have engaged in this great work, following the inward call of God, being fully persuaded in your hearts, that by devoting yourselves this way, you might do God and his People best service, let me speak a word to you and myself.  
Let us make it appear, that how hard conceits soever some have of us, we have a sense of and regard to our duty, as well as they, while we faithfully discharge it; Let us confute the prejudices, which prevail much in the World against us [as if we were a generation of men, that might be best spared] by being really useful; let us manage our business so, that their Consciences may Justify us, when their humours and Interests engage them most in the quarrel against us.  
1st. Let us Labour to grow in Knowledge; Real, Spiritual, Experimental, Solid and useful Knowledge; let us faithfully set ourselves to do Gods will, and he will make us know it: Get our hearts made more pure, than our heads will be more clear: Earnestly press after the Spirit of truth and Knowledge, which is able to reveal unto us the hidden things of God, and to lead us into all truth; Let us study throughly our own hearts [we need not read over the Whole impression] and the Bible; these we shall find the best Books, out of which we may be sufficiently furnished with what ever is useful; Let us faithfully make use of our talents, that God may increase them.  
2ly. Let us in holding out Knowledge, be faithful, instant in season and out of season, and wise also, let us meddle little with disputable Points; these, take them generally, come not near the heart of Religion, they do small good, a great deal of harm, making People proud, Talkative and quarrelsome, Diverting them also from the main of Religion to impertinencies.  
Deal gently with Conscientious dissenters: they will not be won by being reproached and ●ttaunted, by being rendered odious to those about them by Nicknames; Railing against their mistakes will not confute them, neither will it heal their Sores, to be ever in handling them.  
No, it is Found by Experience that False: opinions are sooner undermined then battered, and the warm Sun causes the Traveller to lay aside that Cloak, which the Blustering wind could never have forced from him.  
Make use of Knowledge rather than show of it, lest thou prejudice the more sober and understanding persons against thee, by giving them too Just cause to believe, that thou art studying more to gain applause, then to do good; Some, while they affect to seem learned, make themselves Ridiculous, yea, and nauseous too, while they vomit up, as it were, amongst the People their crude Matters; which, if they had been throughly digested into strength of reason, would have made the Consciences of People feel, that they do understand themselves; So, while they seek credit, they miss it, and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it, which Weakens the Force of it.  
Let us thus set ourselves to preserve Knowledge, and Knowledge shall preserve, yea, advance us, God himself will own us, wipe away our reproach and secure our interest, and every way bless us; People shall own us, and readily hear us, Cheerfully submit to us in the Lord, hearty bless God for us; And we shall either see of the Travel of our Souls amongst them, and be Satisfied, or however we shall know that our Judgement is with the Lord, and our work with our God, though Israel be not gathered, and great shall be our reward in Heaven.   
Proverbs, 3. 5. 6. Trust in the Lord with all thine heart and lean not unto thine understanding: In all thy ways Acknowledge him, and he shall direct thy paths. 
THis Book was writ by one of great natural parts, who had all imaginable advantages, whereby to improve them to the height, besides those Supernatural Endowments of Knowledge and wisdom, he begged of God and obtained. It contains in it several useful directions, learned and tried by Experience, for the ordering of one's ways in the fear of God, with discretion, so as to decline the snares of this present life, comfortably to wade through all its troubles, profitably to make use of all the Occurrences of it; so as daily to get ground of Corruption, to grow in purity and Heavenly mindedness, fear of, Love to, faith in God, submission to him, meekness and holiness of heart, ingenuity and goodness towards men, to provide for and make sure of peace, Joy and Glory to the Soul, unto all eternity.  
In the beginning of this Chapter he falls upon his instructions with a winning insinuating compellation, a temper expressing much tender Love, and serious care; My Son. He enforces them with very powerful persuasions from the real advantages, they bring along with them. If a long Comfortable and honourable life be of any worth, the rules, which point out the certain way to these, are of weight.  
But what are these? In general Two.  
1st. Make Conscience of all thy ways, and keep thine heart Continually in Exercise, to find out what is thy duty in every particular case, that thou mayest set about the serious practice of it. Ver. 3. Know that mercy and truth, goodness & reality are the main things, ye ought to addict yourselves unto, you must get your hearts purged, your lives Reform from all malice, and guile, filled and adorned with what ever is akin to tender Love and honest sincerity.  
But how shall one know what is Duty, and what will really promote mercy and truth in the heart and life?  
This is wisely inquired, for one may be easily mistaken, though one never so truly desire to Act every way for the best, In order hereunto, that may seem to be the best, which will not really prove so, and therefore it is not good to be too Confident of one's own apprehensions, to lean to ones own understanding. What but if I may not trust my own Judgement, what other light have I to steer myself by? Would you have me to act rashly, or follow my lusts? No, there is no necessity for that neither, though thine Understanding be shallow and easily Imposed upon, Gods is not so, he is able to give thee a true and through information, what thou mayest, what thou oughtest to do, what is most convenient for thee so that, though being left to thyself thou easily mayest do Foolishly, nay, it is an hundred to one but thou wilt, yet being instructed and directed by him, there is no fear, but thou wouldst do otherwise. Yea, but the question is not, whether God be able to satisfy what is fit to be done in every case whatsoever, but whether he will or no? There is no doubt of that neither, do but thou trust him, and he will direct thee. Ye have.  
1st. A word of sober counsel to all who desire to Act for the best at all times, especially in difficult cases, and such as are of Importance too, where observe 3. Things 1st. To place all thy Confidence in God, as having a through Knowledge of all Circumstances, wisdom to discern conveniencies and inconveniencies, and to order things accordingly, goodness to give wholesome Advice to those, who desire it, faithfully to make use of all his skill, power and interest for the advantage of those that trust in him.  
2ly. To be cautious how thou so much as leanest to, much less wholly Reliest on, thine own understanding: how thou presnmest to act because thou thinkest all is lawful, right, good, fit, not being sensible how Ignorant and Foolish thou art, how unable to discern or Judge, not being ware, how many Conveniencies or inconveniencies may be concealed from thee, how many misrepresented, how many misapprehended and misjudged, although thou hast helped thine own understanding, as much as may be, by taking the Advice of those, who are the most apprehensive, Experienced, Judicious, real and faithful, yea and somewhat sought God too in the case, as being a little distrustful of thine own Knowledge, prudence, intelligence, and that of others too, 3. To acknowledge, to lay it down to thine own Soul as an Undoubted Truth, that business will not be carried on, with thy will, thy must and shall; It shall not be according to thy wishes, and desires, be they never so vehement, not according to thy Contrivances and designs, be they never so sure laid, so closely pursued; But the Counsel of the Lord shall stand, and his pleasure shall prosper.  
2ly. A word of suitable encouragement, to induce unto the embracing of this counsel. Men Dubious what to do, and uncertain of Events, especially in matters of concernment, are desirous of two things.  
1st. To be determined what to do.  
2ly. Resolved, what to expect. Both these are assured in this case of trusting.  
1st. They shall be directed what to do.  
2ly. Prospered and their way made plain.  
And that with a double advantage.  
1st. They shall not only have a General direction as to their way, but even a particular one as to their path, their endeavours shall not only Succeed as to the main, but as to the manner too, they shall come at it in the way, they do desire.  
2ly Their direction shall not only be such as may serve, But it shall be the best, that could be wished or hoped for, such as the wise, good & faithful God can give; their success will not be such as may Content only, but such as will Satisfy, such as they shall not know, how to wish amended.  
Doct. It is the duty and Concernment of the People of God, to rely on the Lord for counsel and success in every thing, they set about. The words run either in the form of Command, or of Counsel; here is double emphasis to be taken notice of.  
1st. With all thine heart, Look thou unto the Lord, without any doubt or fear, as one able to Advise thee for the best, to prosper thine endeavours, & willing and ready too. Suffer no thoughts to Arise in thee, as shall dare to question, whether he either can or will.  
2ly. In all thy ways, not only in matters of greatest concernment, but even in those of small importance: Not only in Affairs of difficult resolution, where thou thyself art at a nonplus, but even in those of greatest evidence and facility, where every one almost is ready to presume, he is wise enough to advise himself.  
What is it to trust in the Lord? It is,  
1st. To be persuaded, the Lord is able to counsel thee, what thou Lawfully mayest do, what thou necessarily oughtest to do in the business thou art about. whatever it be. He knows thee and all thy Circumstances, understands what will more or less please or Cross thee, what will promote thy spiritual and eternal welfare, what impede it. He sees what is for the present, he sees what probably may be, what certainly will be, if he prevent it not. All this he knows throughly and none else, not the quickest, the most Experienced, the most observant, not he that has the greatest Advantages to prie. God is able to prosper thy Endeavours, so as they may best make for thy true content, thine everlasting welfare. He can blast or succeed erterprises, incline hearts this way or that way, as he pleases, turn them to what they are most Averse from, take them of from what they are most bend upon, he can cast in obstacles, or remove them; all these, and many of the Like nature, are easy with him, he has Wisdom, Power, authority, ways, instruments enough to encourage unto the use of the means, he directs to, notwithstanding the several difficultyes, which Present themselves, by either showing or hinting the ways, how they may be declined or overcome.  
2ly. That he is very willing and ready to give wholesome Advice (for I shall not mention the other two particulars, which are not so plainly in the text) to those that need it, desire it, Rely upon him for it; To represent unto him conveniencies and inconveniencies, this way and that way; To show him which are more considerable, which like to last, which like to increase, which like to lessen and vanish; to give him a true discerning, and a right Judgement in all things, so that, what he resolves upon, the Course he shall take, shall be no way prejudicial to him, as to his convenient Comfort, and real welfare, every way Advantageous, Thou hast found him good, thou hast heard he is good, thou Believest him to be so, one that Considers what may grieve or please, hurt or help the least of his little ones; one that Loves not to Suffer any of his People inconsiderately to plunge themselves into any Sorrow or trouble, they have no need of; to run upon any snare or danger, which he cannot bring them through without loss.  
3ly. To look unto God for Counsel in the case; Out of a real sense, the business, we have in hand, needs to be managed with wisdom, especially when it is of difficulty and importance▪ for the best wisdom of a Creature, the most Improved and deliberate is not to be trusted to, but shortsighted, easily imposed upon, subject to mistakes. Be therefore often lifting up the heart to him in Sincere breathe, earnest desires for his Counsel.  
4ly. To rest quietly, in a confident Expectation of seasonable directions from him, notwithstanding the perplexity of the Case, our own present darkness, and irresolution; Making it our only care and endeavour to walk before him in the uprightness of our heart, and to do those things, which are most pleasing in his eyes.  
Now thus to trust in the Lord, is  
1st. The duty of God's people, what the● ought to do, and they safely may. He is be able to counsel, none like him, a wonderful Counsellor, Es. 9 6. He is furnished with Knowledge, Wisdom, Faithfulness, he see, observes, considers, understands all things with their consequences and causes: he is engaged to Counsel, his goodness engages him, this will not suffer poor ones hoodwinked to run upon their own ruin; His truth engages him, he must be as good as his word; He has promised to guide the meek etc. Psal, 25. 12. To bring the Blind by a way, they know not &c. Es. 42. 16. Thine ear shall hear a word behind the etc. Es. 30. 21. He has used to Counsel and help, he is unto us wisdom.  
2ly. They necessarily must, he Commands them to do it. If any lack wisdom, let him ask it of God, Jam. 5. He blames them, that they will not, but my People would not hearken, Ps. 81. 11. They would have none of my Counsel, Prov. 1. 30. woe to them, that take Counsel, but not of me etc. Es. 30. 1.  
3ly. Accordingly we find it has been the practice of God's People, the Children of Israel, Judges 20. 18. 23. 28. Of David, 1. Sam. 23. 2. 11.  
4ly. Nay, even wicked men inquire of him as Saul, 1. Sam. 28. 6. Ahab. 4. Kings. 22. 5. 6.  
5ly. Neglect of this has brought inconveniencies. Joshua, 9 14.  
But why is it a duty?  
1st. Every one is bound to order his affairs the best he can, to the real and eternal advantage of his Soul; Which he cannot do without the Counsel of God, who alone is able to discern what makes for or against this: And this he is not to expect without seeking for, and none will truly seek for it, that does not trust in the Lord for it. We little know, how much depends upon a seeming small matter; How far we may lose ourselves, by going a little wrong; What hazards we may run not only of our Comforts, but of our happiness, by a little folly, a small Neglect of wisdom, how dear it may cost us.  
2ly. It is a doing God right, owning his wisdom, that he is the only wise God, only able throughly to direct, to give us wholesome Counsel, and also own his Goodness, that he may be relied upon, his Advise Followed without dispute or danger, obeying the call of his providence, when we know not what to do, yet to have our eyes towards him. God oft brings his People into labyrinths, where they cannot get well in, or out, that they may the more Earnestly apply themselves to him for direction.  
3ly. It is following the inclination of a gracious heart, which has been taught all along the desperate folly and weakness of the Creature, and trained up to live upon the Wisdom and power of God.  
It is our Concernment too. for  
1st. Without good Counsel, we shall not be able to order our affairs so, as to decline those cares, Troubles, snares and temptations, which will very much hinder us in the way to true life, Righteousness, peace, and Joy. And this is the main thing we ought to have Special care of, we have many matters to resolve on in our lives, upon which does Exceedingly depend the comfort and welfare of our Souls; Which we may easily order so, out of our own ignorance or folly, as to gain to ourselves everlasting occasion of repentance. I might instance in some particulars, but I shall choose rather to leave it to your understanding.  
2ly. There is no Counsel safe, but what we have from God, upon serious seeking to him for direction, endeavouring to get our hearts brought wholly to this pass, to desire nothing, but what may be at least Consistent with the good of our own Souls, and of our brethren's if not subservient to it. We may easily deceive ourselves, and may be deceived by others, but God neither can nor will deceive us, if we do but with honest hearts say, Lord, teach us to do thy will. Nay, it is usual with God, to bring to naught the wisdom of the wise, and when they trust in their own discretion, or that of others, They will then play the fool egregiously.  
3ly. However none are like to be so every way advantageous, as those that ask Counsel of God, men may stumble upon such Advice as possibly may do no great harm, But is an hundred to one whether it may do any great good, they think it is Fair, if they secure the Main; their narrow eye, can but fix upon one or two particulars, cannot survey altogether, cannot see so far as the tendencies of matters with clearness, much less foresee the results and Consequences; But God's alseeing eye throughly discerns all Circumstances, all that are, all that will be; his Searchingmind inquires and considers, what is not only for the main chance, but what for each one's interest, not only what is safe, what good, but what is best; Not only what is best for those primarily and principally concerned, but even for all others, who should be considered.  
As this is our duty and Concernment at all times, so most of all in some Particular cases as.  
1st. In matters of difficulty, where conveniencies and Inconveniencies on either side are apparent enough, But what is the most Considerable, it is not so easy to resolve, no, not when we have most seriously debated in our own thoughts, & deliberately consulted with others.  
2ly. In matters of consequence.  
1st. When many are concerned, not only we ourselves, but others, and that no few, and those whom our Affections and duties incline, and oblige us to consider.  
2ly. And that nearly, when not only the Chief comforts of this life come under debate, (which are not altogether inconsiderable) and those concerned not at a distance neither; But also the everlasting Joys of Heaven.  
3ly. Lastingly, when whatever is done, be it Advantageous or prejudicial, cannot be mended, but must continue.  
Use. 1st. Then they do not only sinfully, but foolishly, Who do not wholly Trust in the Lord for direction in their affairs.  
As 1st. Those who Act rashly, rush upon matters they have a mind to, little caring, whether this be lawful, of good report, convenient, but like beasts led by sense.  
2ly. Who consult, but not with the Lord, but either with their own lusts; their pride, their Covetousness, their Spite etc. Ask them what they would have done, or with their own understandings, they poor and think, lose one thought upon another, not knowing and Considering, man's thoughts are Altogether Vanity; Or with others whom they esteem and Confide in, not considering that ignorance on the one hand and interest on the other may make them give none of the best counsel.  
3ly. Who inquire of the Lord, but stay not for an Answer from him, go on before they know whether he does allow of it, approve of it, they be only persuaded in their hearts, the Lord would have them to do thus and no otherwise, Just like Pilate, St. John, 18. 39 Who ask●s what is truth, and never expects an Answer.  
4ly. Who stay for the Counsel of God, but take it not, follow it not, as the Jews Jer. 32. 3. C. 43. 2.  
Use. 2. Do then in all cases what duty and interest obliges thee to, trust in God for direction, do what the holy ones of God use to do, make him thy Oracle, Counsel, Guide, this will make most for thy true comfort, thy real advantage, he will direct thee, either Clearly show thee what is most convenient for thee, or at least effectually incline thee to what is best; enabling thee to trust him with thyself in it, though otherwise thou hast many seeming grounds of fear, thou art bringing mischief upon thyself; he has no designs which interfere with thine, Therefore First go to him for Counsel, say with David, Psal. 143. 10. Teach me to do thy will, lead me, guide me. I am Foolish, apt to mistake myself, easily deceived by others, thou knowest my frame, my Circumstances, how it is every way with me, Thou knowest what I can bear, what I have need of, what will do me good, what will make for my Comfort; O Suffer me not to do any thing which may be prejudicial to my own Soul, which will make me lose Communion with thee, forfeit thy favour, provoke thee to leave me to myself, to the humours or Fashions of men. And that you may speed, labour to bring your Souls to this, not to desire worldly advantage to yourselves in what ever you are about, but only that ye may be kept in the fear of God, in the ways of Holiness, and Righteousness and truth, so as to grow in grace, to overcome yourselves and the World, how you may be in a way of pleasing, Honouring and Serving him, relieving and bettering your Brethren; For if you come only to learn what will make most for your ease and pleasure in the flesh, to make you rich and great in the World, to procure you outward prosperity and security; this is not to ask counsel of the Lord, this is a great abomination in his sight; and ye have cause to fear, the Lord may say of you, as of the Israelites, Ezechi. 13. 34. Shall I be enquired of at all by them? I the Lord will Answer him that cometh according to his Idols.  
2ly. Stay for his Counsel, settle upon no resolution one way or other, before the Lord have in some measure given you to understand, what will be for the good of your Souls, and those about you; persuade you in your hearts, that this gather then the other, is so  
3ly, See you follow it, stand and act in it, when the Lord has persuaded you, that this or the other is for the good of your Souls; be not swayed to the contrary by any worldly considerations whatsoever; be not moved one way or other by conveniencies or inconveniences.  
But may not one be herein mistaken? Yes very easily.  
1st. If they do not sincerely desire to understand what is for the good of the Soul, that they may follow that, what ever it be, though it do not so much agree with their inclinations.  
2ly. If they do not hearty rely upon God for right information. But where neither of these are wanting; God neither can, nor will, suffer you to be mistaken.  
But we cannot well resolve what is for the Souls good.  
Then you must suspend, wait upon God, till he satisfy you. Till you follow the leading and guiding of God, ye are not safe. If you run before him, or turn out of his way, thank yourselves if you miscarry.  
3ly. No wonder that there is such a general miscarriage of People in matters of highest concernment; when there is so much aiming at particular ends, consulting with the customs of the World; the maxims of vulgar prudence, our own vain imaginations, vain opinions of others; and so little considering what may promote the welfare of the Soul unto all eternity, seeking to, and relying upon the only wise God, the God of Judgement for his directions.  
4ly. Never expect to prosper, to do discreetly, when you are not in God's way, and truly thou art not in the way to learn wisdom, before thou become a Fool in thine own eyes, and discernest the highest wisdom of the World to be foolishness, and utterly dispairest of doing any thing, but playing the fool, unless the Lord teach, guide and direct thee.  
5ly. How much are God's People concerned to keep close unto the Lord, to obey him, to take heed of provoking, displeasing him; seeing it is he, from whom alone self profitable Counsel is to be expected, when they will find the greatest need of it.  
6ly. Humble thyself, if thou hast enterprised any business without ask Counsel of the Lord, considering, that hereby thou hast both slighted God, and been wanting to the concernments of thy Soul.  
7ly. Thank God for bringing thee into any difficulty and perplexity, seeing this is the likeliest way to mind thee of thy Duty and concernment, and of putting thee upon it; These are some of the courses God takes to make People know he is the Lord, thou hast no cause to be troubled at such a providence, whereby thou are taught, there is need of being wise in the wisdom of God, as well as strong in the prwer of his might.   
Mat. 7. 14. Because straight is the Gate, and narrow is the Way which leads unto Life; and few there be that find it. 
HAVING discoursed of the first sort of motives, which our Saviour makes use of to persuade Men to enter in at the straight Gate, I am now come to the second sort.  
The first sort of Motives, are taken from Considerations of the contrary gate, and way those that lead to Destruction; and yet are so Wide and Broad, that they have many Entries and Passages in them. The Second sort are taken from Considerations had of the Straight Gate and ways, and that either, 1st. Of the necessity of going in, and going on here.  
It is the only Way to Life thus to do, this Way leads to Life, but none else does, this Gate brings into this Way of Life, whereas no other Gate does; None can be careless whether he make Ingress and progress here, but he who sets light by Life, that Life which for permanency and privileges do exceedingly transcend this.  
Or, 2ly. Of the difficulty of going in, and going on here.  
A threefold difficulty is here mentioned.  
1st. There is a difficulty in finding this Gate, and this difficulty is so great, that there are few overcome it. Most drop into destruction, before they know where the Gate of Salvation lies.  
2ly. There is a difficulty in entering this Gate when it is found, it being a straight Gate, and so not to be entered with any bulk, in any posture, a Man must strip himself of all unnecessary lumber, and compose his body into the most advantageous posture, if he would get in at this straight Gate.  
3ly. There is a difficulty in holding on in the Way, which we have entered into through the Gate, this Way being a narrow Way, such as will not leave us at liberty to do as we list, but will confine us within bounds and tie us to good behaviour, so that we shall be necessitated to conform our Steps unto our Ways.  
Doct. 1st. There is a way which leads unto Life. This is so clear a truth, and so general acknowledged, that Christ does not think it needful to prove it, no nor so much as to assert it neither, he only supposes there is such a way, all that he does directly assert, is touching the narrowness of this Way, and the Straitness of the Gate, which admits into it. Here we must inquire what this Life is, which has a Way to it, what this way is which leasts unto this Life, how this Way leads unto this Life.  
Quest. 1st. What is this Life which has a Way leading to it?  
Answer. Man has a double Life  
1st. A Life of the Body in this World.  
2ly. A life of the the Soul, which is either inchoat and begun in this World, or consummate and perfect in the other. Now this Life of the Body consists in the conjunction of the Soul and Body together, and exerts its self in natural, vital, Animal operations, whereby we Eat, Drink, and Grow, and Breath, See and Hear, Smell and Feel, and Talk and Walk, etc. But this is not the Life which we have to do with here, for we are speaking of a Life which Men generally are without; yea are at a great distance from, and cannot arrive at, but by passing through a long Way, but such a Life is not this present bodily life, for all on this side the Grave have this Life; The life then which we have to Inquire about, is the Life of the Soul, this men are without, unless they be born again to it, and they are but few who are born again, nay men are at a distance from this life, neither prising this, nor desiring it, nor knowing the way to it. Nay, it is not the life of the Soul while it is yet in the body, this vile body, which we here Inquire after; For though these two lives, that of the Soul here, and that of the Soul hereafter do agree much in their natures and Qualitys, they have the same subject, the immortal Soul, which once was dead in trespasses and Sins Eph. 2. 1. The same principle, Christ, who saith of himself Job. 14. 6. I am the way The truth and the Life whom St. Paul professes to be his Life, Gal. 2. 20. I live, yet not I, but Christ liveth in me Col. 3, 4. When Christ, who is our Life etc. The same effect, influencing upon all the faculties of the Soul to raise and enlarge them, bettering both mind and heart, in all their operations; The same excellency, putting upon noble designs, such as concern the Glory of the great God and the welfare of precious Souls, and furnishing with Satisfactory delights, such as are the result of God's presence in the Soul, and the Testimony of our Conscience, that according to our power we have kept close to God in obedience; The same permanency, neither of them ever having any end, yet these two Lives differ much in degrees, more than the life of a man differs from the life of a new born Child, yea, more than the life of a grown man differs from the life of a Child in the womb. It neither has such high operations, nor such high comforts, it is oft so secret and so hardly discernible either by the man, who enjoys it, or by others, that Christ rather counts it a tendency to life, than life itself, it is so exceedingly below that life which shall be, in righteousness, peace, Joy, and Glory the great perfections of this life, that it scarce deserves to bear the same name, the life then, which we are here enquiring of, is the life of the Soul, after it is uncased of the body, this is the great life, whereunto the life of grace received in regeneration serves but as a way, this is that, which all God's People find & feel a want, yea a need of, which they all pant and breathe after, it makes the Soul happy immediately after death, and the body too as well as the Soul soon after the resurrection.  
2ly. What is this way which leads to this life?  
Ans. The way itself is obedience and self-denial, complying with Gods will and denying our own. It is but going back the same way which man took, when he fell from this life, we had not been to seek for this life, if Adam had continued in the state, wherein he was created, had he thus done, both he himself had been confirmed in holiness and Righteousness, and all his posterity after him had probably been born in the same state, but he being Tempted by Satan, closed with the Temptations, and instead of complying with God's will, gratified his own, and thereby ruined not only himself, but us too. Thus we are told, by one man Sin entered into the World etc. Rom. 5. 12.  
A double death entered by Adam's Sin.  
1st. A death of the Soul as to eternal life; this was the immediate result of his Sin, for by it he did as it were cut his own throat, and thereby utterly stripped himself of Spiritual life.  
2ly. A death of the body as to this Temporal life, this Followed upon his Sin also, yet not so speedily, for the seeds of death was only then sown, which must have time to ripen. Now the way to get out of this death, into which we are plunged, and to attain again that life, which we have through Sin and folly lost, is to take a quite contrary Course, and whatever Temptations we have to do with, either from the World or Satan, more to consider what is God's will, than our own, and rather to do, what God bids us, than what our own lusts incline us to.  
This is the way, the only way, though Christ when inwardly received into the Soul as a new life, is the principle inclining and enabling us to Love, and choose, and keep this way; And Faith is the Instrument, whereby we Receive Christ as a principle of inward life and strength.  
Quest. 3. How does this way lead to this life?  
Answer. This obedience and selfdenyal has a tendency to advance us unto this life,  
1st. Not as matter of merit, whereby we deserve at God's hands, that he should advance us unto this life. The beggar who comes to the door for alms, by coming does not deserve it, though without coming, he were never like to get it; That a Creature should merit from God, from whom it has, and to whom it owes, all that it has and is, is both a proud opinion and a senseless one also; Especially if we consider in what a pitiful depraved condition man is, in whom this merit is supposed, and boasted.  
For 1st. Were we born with as great moral perfections as Adam himself was created with, and did we improve these with the utmost care, diligence and Faithfulness unto the greatest advantage, so as at no time to omit any duty, or to commit any Sin, yet we should by thus doing do no more, than we were bound to, for we own our whole beings, and Lives, whatever we are, have and are able to do, unto that God from whom we received them, and by whom we are preserved in them, And is there any so Foolish as to fancy, that there can be any great merit in paying of debts?  
2ly. As we are darkened in our minds and depraved in our hearts, we neither do nor can do half of that which we ought to do; we either fail in the matter, doing something which is unfitting to be done, or not doing something which is fitting to be done, or we fail in the manner, doing what we do, (when we do the best) with undue hearts, and for undue ends. So that we are always affronting and provoking God, either by our Sinful omissions or Commissions, either in the thing practised, or Neglected, or in the manner of our Practising or Neglecting it; And would it not be an unparallelled impudence in any to claim as due the least reward for such unworthy Carriages, how much l●ss so great a reward as eternal Life is?  
3ly. As we do not do all the good we might, and the good we do, we do not with that exactness which we ought, even when we do it in the greatest Sincerity, so the good we do, it is not we who do it, but the grace of God which is in us, as St. Paul Modestly acknowledges, 1. Cor. 15. 10. Not I but the grace of God which was with me. So that were there never so great merit in the action we have little reason to lay Claim to it, who are at the best but the instruments, God being the principal author, for this is certain, all the Evil of our Actions is from ourselves, and all the good of them from God.  
4ly. The good which we do, we do rather for ourselves then for God, it is certainly so in the issue, and ordinarily it is so in our intentions. Whether we do well or ill, it neither increases nor lessens God's happiness Job. 35. 6. 7. So that what we do, we doing for ourselves, unto whom the advantage of what we do, does solely redound we have no reason to claim any reward from God, till we can show what we have done for him. But  
2ly. As a means whereby we are fitted for this life, such a course is both prescribed by God and has in itself a natural tendency to bring us unto the life which we need and are concerned to seek after, Psa. 50. 23. To him that ordereth his Conversation aright etc.  
By setting ourselves about this obedience and selfdenyall.  
1st. We come to understand really and experimentally how much we are without this life.  
For Obedience Would not be so diffcult a Task had we that life unto which this is Natural, we should Love and delight in Obedience were this agreeable unto the frame of our Spirit, and were our wills as Conformable to God's will, as they should be, and would be, if we were not degenerate; There would be no more room for selfdenyal in us then there is for it in Heaven, among Angels and Saints, who find nothing in them to thwart Gods holy, Righteous, and good will. The first step unto true life, is to be brought to a sense that we are without it.  
2ly. We come to understand the worth of this life. For we cannot but know that to obey God in his holy and Righteous prescriptions is very much our duty; we own this both to God, and to ourselves, and to our Brethren, and we can never have quiet in ourselves while our Consciences testify against us that we walk contrary to our duty, yet this we shall unavoidably do, so long as we want that life, which alone can make duty grateful to us, while we force ourselves to duty as a thing that we are tasked to, and which we may in no wise Neglect, unless we will run the hazard of beating for our sloth, or while duty goes down with us against the stomach, we meddle with it as People do with Physic, which they abhor, yet take to prevent a greater mischief; while we have no Love to duty, we are in Danger of a double trouble from it, Trouble in Discharging it contrary to our Inclinations, trouble in a total Neglecting of it, or a superficial slubbering it over, when our conscience takes occasion hence to upbraid us with a want of fear of God, and care of our own Souls. Now those who know how grievous it is ever to lie under one of these Troubles, cannot but count that life precious which will totally free us from both, and perfectly reconcile our Consciences, Inclinations, and duties together, that there shall be no jarring among them. And when once we come to know the worth of this life, we are made to Prize, Love, Desire, and seek it.  
3ly. We Subdue, that which in its being, and workings, is most Contrary to this life. That which ties us fast in Death is our own lusts, these are the cords whereby Satan, and the World do keep us at a distance from God the Fountain of life, these like mud in the head of a spring, cause such Obstructions that a source of Living water, though it be Just at hand, cannot gush out.  
Now obedience gives a check to these lusts, it hinders them from working while it finds the Soul a far different Employment, it hinders them from thriving by diverting the sap of the Soul some other ways. While men Neglect Obedience and give the reins unto their lusts, they bring themselves more under the power of their Lusts, and they have the less Command over themselves, to refuse doing what their lusts promp them to, neither can they so easily exert themselves into their former liberty. But if we deny our lusts and discharge duty in spite of them, we famish them, and thereby weaken them, that they cannot have that Rule in our Souls which formerly they had, and hereby the Soul is more easily to be reduced under the Command of Christ, and under, The law of the Spirit of life which is in Christ.  
4ly. We keep close under the influences of the Quickening Spirit. All life is from God, and the nearer we are to God, the nearer we are to life. Now the distance we are in at any time from God, is not of place, but of state. We cannot possibly be any where, where God is not present, for God Fills Heaven and Earth, Jer. 23. 24. But he is not present to us, we have no sensible Experience of his presence in us, because our minds are averse from him; The way then to find and feel the warmth of the Sun of Righteousness is to turn to it, not by Changing our place, but by Changing the posture of our Soul; our backs are towards God, while we follow our lusts; then we turn to God when we put ourselves in the way of duty.  
3ly. As a condition upon which God has suspended the giving of life. Eternal life being the gift of God, he may give it out unto whom he pleases, upon what terms he pleases, Rom. 6. 23. And that he has made Obedience the terms of Eternal life is evident; Christ tells the young man Mat. 19 17. If thou wilt enter into life keep the Commandments. Paul Saith God will render to every one according to their works, to them who by patien● Continuance in welldoing seek for Glory and Honour and Immortality, Eternal life Rom. 2. 7. John saith Men come to have right to the Tree of life by doing Gods Commands, Rev. 22. 14. The difference betwixt the Old and New Covenant does not lie here, that the one requires works and the other does not; But they both require works, only with this difference, the Old Covenant requires good works from us to be done by ourselves, the other requires good works in us to be done by the Spirit of Christ; And therefore by our Works we shall be tried at the great day whether we be fit for life or we be not. As is evident Mat. 25.  
Use. 1st. Is there a way to life? then none are excluded by God from Eternal life, seeing God has not set this where it cannot be come at, but has left a way to it, which who ever take cannot miss of Eternal life. There is a way to Eternal life, this way is declared what it is, and how it lies, we are loudly called by God into this way, Continually called by all providences, and Ordinances, Now Therefore if we will not take this way, and for want of taking it ruin ourselves, can we say that it is God's fault that we come short of life? Can we clear ourselves either by pretending ignorance as if we knew not the way? when the Lord has showed thee O man what is good And what does the Lord by God require of thee etc. Mic. 6. 8. Or by pleading Impotence we could not walk in it, this cannot be, for if it be a way it must be passable; And though we cannot walk in this way of ourselves, by our own strength, yet by the help of God we may, and God is Never backward Seasonably to give in Convenient help to those who hearty desire it of him.  
2ly. Is there a way to life? let every one take heed how they come short of life, had man's case been desperate, and now that he has once fallen from life, there were no more possibility of his return to it again, then there is for the Devils, there being no way left to life for them, it would have been a troubling ourselves to no purpose, should we have striven to get to life.  
What use could there be of any cares or Endeavours in such a case?  
All would have been superfluous. But now that there is a way to life, a way opened to us by the Blood of Christ, and we may attain to life if we do but for ourselves what we might, and aught, we are greatly concerned to look to it, that we come not short of life for all this, through our own unbelief, carelessness and sloth. It is sad to lose life and to be utterly and everlastingly undone for want of it: But it will be far sadder to lose it, when it has been prepared and offered; a way has been made to it, and the way declared, and we called into it. Be the good never so Valuable that we come short of, the Evil never so Intolerable, that we are plunged into, yet if the one could not be by us attained, the other could not be by us avoided, we Comfort ourselves with this; that how grievous soever our Sufferings be, yet it could not be helped. But as the case is here, if we lose life, and plung ourselves into an endless Death, we shall be utterly deprived even of this Comfort; we can never be able to say, that it could not be helped, there was no Remedy, it could never be otherwise then it is. No, than we shall be made to Remember, and to Acknowledge that it might have been far otherwise, we might have been as full of Happiness, as we are now of Misery, had we but taken the right way, and that we Miss the way, was not so much Ignorance, as Wilfulness, or at the best Carelessness.  
This is that which will make Hell-fire burn hotter, and its pains Torment more intolerably, when we are made to Remember what Fair warnings we had against it, how we were told that the way we took was the ready Road to it, how we were seriously invited, and that frequently into another way, which we were assured would lead us into a state of as great Blessedness as we were capable of.  
Doct. 2. The Entrance into the way of life is through a Gate, a straight Gate. If ye ask what Gate is this, it is the Gate of Regeneration, for this is the passage through which we turn out of the way of destruction, into the way of Salvation, while we are in our old nature, our motions are Earth-ward, and Hellward, for that way do our Inclinations lead us; But when we have attained a new nature, a divine nature, our bent is altered, and by this we are carried Heaven-ward, and God-ward, our outward man is kept within bounds by the Law, and our inward man is Enlarged, and Raised, carried towards those things which are Spiritual, and Eternal, by the Spirit.  
Qu. But what is Regeneration, which is the Gate into the way of life?  
It is such an alteration wrought in the Soul by the powerful operation of God's Spirit, whereby the Soul which was Dead in Trespasses and sins Passes from Death to Life 1 Joh. 3. 14. It comes to have new Senses, new motions: It comes to have different apprehensions from what it had before, Wealth, Honour, Pleasures, it counted things of Worth and use, now it looks upon them but as vanity and vexation, the ways of Sin it looked upon as ways of Credit, and Delight, now it can see nothing in them but sorrow and shame.  
The Counsels of God it did despise, as advising it to its prejudice, now it esteems them as the most advantageous; The anger of God it slighted, as a thing which only Melancholy Fools feared, now it cannot think of it without dread: Grace it looked upon as an Inglorious, useless thing, now it Esteems it most Honourable, most Serviceable. It comes to have different affections from what it had before, as its light is Changed, so is its liking, it has new Objects for its Love, Desire, Hope, Delight, for its Hatred, Fear, Anger, Grief. Other things, other persons, other occasions raise these from what did before.  
Qu. But what makes Regeneration to be a straight Gate?  
Answer. 1st. It has difficulty in it which cannot be Mastered by any power within us, but requires a power above us. No less power is required to raise us from the Death of sin, to the life of Faith, than was exerted on Christ to raise him from the Dead, Ephe. 1. 19 20. In Regeneration, we are raised above ourselves, and we have not only an impotency to it, but a reluctancy against it, we are so far from helping forward this work, that we oppose and hinder it, we cannot alter our own bent, and Motion; if this be done in us, it must be done by one without us, one above us.  
2ly. It has trouble in it which we cannot bear up under, without much patience; here is the Cutting of the foreskin of the flesh, which will not be without Wounds and Blood; the ploughing up the fallow ground of the heart, which cannot be done without much rending and tearing; Bringing out a man Child unto God, which cannot be without the pangs of the new birth; Here is cutting of a Right Hand, plucking out a Right Eye, which can never be done without smart. The trouble is occasioned in getting.  
1st. Separated from lusts.  
2ly. Freed from Satan's slavery,  
Use. 1st. For Examination; Let us hereby try ourselves whether we be in the way to life or no, men generally presume they are, and do not take it well at the Hands of any to Question whether they be or no. To be sure it is the Concernment of all to look to it that they indeed be; But may we not be allowed to ask those who conceit they are got into the way of life, how came they there? What Gate passed they in at to that way? Was it a wide Gate or a straight one? We are told by Christ that the Gate which brings into the way of life is a straight Gate, and sure through such a Gate we cannot get we do not know how. It is very suspicious we are not yet in the way, if we know nothing at all of the straitness of the Gate. If we have not found Difficulty and Trouble in Getting through it; Here it is that the Devil utterly loses his interest in us, if he let us now go we are gone for ever, and will he be contented quietly to part with his prey? Here the strong man Armed is Dispossessed of his House, Luke. 11. 21 22. And can ye think he will come out of his possessions without Tearing? Can there be such a great tug betwixt God's Spirit, and Satan, whether should have possession of the Soul, and the Soul know nothing of this all the while?  
Use. 2. For Exhortation; Let us strive to Enter in at this Gate, what though it be a straight Gate, not to be passed through without difficulty and Trouble, it immediately brings into the way of life; And whoever are got in at this Gate, they are sure of life, out of danger of Death, I do not say that they have attained this Assurance, so that they are delivered from all Fears of finally miscarrying forthwith, after they be Regenerate, but this I say, they are in a sure state, whether they think themselves sure or they do not. Now that they are entered in at the Gate, brought unto the life of Christ; Their Salvation is undertaken by Christ himself, Who will finish that good work which he has already begun, Phil. 1. 6. That God who has brought us in at the Gate, will bring us on in the way, till he has brought us to the End of our Hope, the Salvation of our Souls.  
Again. If we be got in at the Gate, we have reason to bless God for it, both Considering the great difficulty of this; the main difficulty of the work of man's Salvation lies in the getting through the straight Gate, and also Considering the great advantages by this, we are not only put in a possibility or probability of Salvation but even in a certainty of it. That work is begun which God has undertaken to finish, in spite of all opposition that shall be made either by lust within, or Satan and the world without.  
Use. 3. For Consolation, who ever have got so far as to get beyond the straight Gate, they are in the way of life, and need not fear but they shall arrive at the End of this way, life itself; The greatest difficulty is over, what is behind is easy in Comparison. This little which God has done already in bringing through the Gate, and advancing to life, is but an earnest of what God will further do.  
Doct. 3. The way of life is a narrow way. To keep in it there is Required.  
1st. Care that we Observe our way, those who have but a narrow way to go in, may soon Step aside if they take not great heed to themselves.  
2ly. Jndustry, that we take pains with ourselves to set our steps right, otherwise we shall either sit down in the way, or turn out of the way for sloth.  
3ly. Patience, That we bear the Trouble which will be Necessarily occasioned to us, by our Continual care and Industry to know and keep the way.  
There will be more need of Patience, upon several accounts.  
1st. By reason of the prevailency of corruption, which makes the flesh so unruly that it will not be kept in the way. It will be both Troublesome to Curb these lusts, and Troublesome to gratify them; by resisting them we Trouble the flesh, by Complying with them we Trouble the Spirit, and the Conscience.  
2ly. By Impetuousness of Temptations, from the World, and Satan, whereby we are Vehemently solicited to do something which we cannot do with freedom of Spirit, it suiting not the inward frame which God has set our Souls in, or we dare not do, for fear of provoking God, and violating our own Conscience.  
3ly. By pressure of afflictions, which the Lord does variously Exercise his People with in this way, for the Mortifying their lusts, the practising of their graces, that they may live in a sense of their own Sinfulness, weakness, Apprehensive of the World's scorn, and Malice, raised by Faith to Expect Comfort, and Help from God, in a time of need, maugre the World and Hell.  
4ly. By the discomforts of desertion, when we are left wholly in the dark, without any comfort, Feeling nothing but Corruption stirring in us, not one sprout of Grace to be Discerned: The Soul much in doubt whether ever these dry bones shall live again.  
Use. 1st. They know not the way to life who think to get to Heaven with ease, our Saviour tells us it's a Narrow way, and we may assure ourselves so we shall find it, and therefore we had need to be well provided with Faith, and patience to carry us through it.  
2ly. Those who doubt whether they be in the way of life, because they meet with a deal of Trouble, and Perplexety in it, they discourage themselves from that which they have reason to take the greatest Encouragement from; When we are told before hand that the way of life is a Narrow way, a Rough way, if we found the way we were in to be Broad, and plain, we had then Reason to Suspect that we had miss our way, for Christ did not so describe the way of life to us. But when we find our way narrow and Rough, a way wherein we meet with many Sorrows, many Fears, much Weariness, we have reason to say with ourselves, sure this is the very way which Christ told us of.  
3ly. Those who find little Narrowness in the way they are in, have great reason to question whether they be in the way to life or no. None who have traveled in that way did ever tell us that it was such a soft, and easy way, but rather it is such a way as the Jsraelites walked in, through the Wilderness, where they were Exposed to many dangers from Serpents, Wild Beasts, Enemies, where they were pinched with, many necessities, want of Drink, Meat for themselves and theirs, Exercised with many greivances, weary Travelling, Toilsome Fightings Tedious Distempers.  
4ly. Let none think it Foolish to keep this way, because it is a Narrow Troublesome way it is a dark Melancholy way, when the worst that can be, has been said against it, it's still the way of life. No getting to life but this way, no losing life while we keep in this way. Better be in this Narrow way to life, then in the Broad way to Destruction.  
Doct. 4. Few find the Gate to this way. Few see the Necessity of passing through Regeneration, for the getting to Heaven, though this be the main Subject of Christ's Doctrine, the main thing insisted on by the Apostles in their Preaching and writing. The most dream of getting saved by their own Observances of the law, by their civility, morality, Religion; But they are not come to see, find, and feel, that they are void of the true life, that there is no real love in them to God, their brethren, themselves, that if they die in this Condition, how specious soever their outsides be, they must of necessity perish. Few come to know.  
1st. That they need Regeneration.  
2ly. That if ever they be Regenerate God must Regenerate them.  
The reason of their not finding.  
1st. Is the great Spiritual Blindness men are under.  
2ly. The strong delusions of Satan which men are deceived by.  
3ly. The Varieties of cares and Pleasures which men are taken up with, and so diverted from Enquiring into their present state.  
Use. No wonder that most go Confidently out of the World, though they have all their life long walked in the broad way of Destruction, Alas they never so much as came to see, that there was a straight Gate to be passed through before they get to Heaven.  
2ly. If we be brought to see that we are without Regeneration, and there is great need we get Regenerated, we are brought to that which the most come short of, for few find the Gate. Yet we must take heed of Resting here, for though we find the Gate, unless we enter in at it, we are like to be excluded Heaven. It is not finding ourselves to need Regeneration, but getting to be Regenerated, that will save us. Tit. 3. 5. 1. Pet. 3. 21.  
Obj. But have we power to Enter in at this Gate, and to keep in this way? If 〈…〉 power what is become of the grace of God, and its Effecacy in all Spiritual motions? 〈…〉 in our power, how will it be our Sin not to 〈◊〉 that which is not in our power to do, or our 〈◊〉 to do more than we can?  
Ans. By our own strength we are not able to Enter in at the Gate, nor to keep in the way, for both Regeneration, and a Holy Life are from the Grace of God, every new born Christian may say with St. Paul by the Grace of God I am what I am 1. Cor. 15. 10. Whoever are saved from their Corruptions, are saved by Faith, and this men have not of themselves, but from God's grace Ephe. 2. 8. For by grace are ye saved through Faith etc. Whoever deny ungodliness and Worldly lusts, They do it by the Teachings of grace, Tit. 2. 12. And were there no strength to enable us through Christ to do these things, which we are not able to do of ourselves, it would be no Sin in us to omit them.  
Now this being premised, we say its true, we cannot Regenerate ourselves. that any are born of God is no more to be Imputed unto their own will, then to the will of any other man whatsoever he be, John. 1. 13. Neither being Regenerate can we of ourselves live according to the grace Received, we can do nothing further than we have Christ strengthening us Phil. 4. 13. But though we cannot Regenerate ourselves, yet we may do that without which God will not Regenerate us, we may use means of grace, Read good Books, hear good Sermons, Meditate on what we Read or hear, Endeavour to pray to God for his Grace, do every thing which we are convinced to be our duty as well as we can; We may omit something which if we do not omit, God will not Regenerate us; we need not unless we will, despise the Means of grace, we need not unless we will, affront Conscience, we need not deride the Instructions and reproofs of Ministers and others, we need not abuse common Grace Received, we need not refuse Common Grace offered, we need not turn from the light of the Spirit, nor Quench the motions of the Spirit: the Swearer need not Swear unless he will, nor the Reviler Revile unless he will, Nor the Drunkard drink himself Drunk etc. For all grant, that man as weak as he hath made himself, hath still an absolute Command over his outward Members; And we find that the presence of a man of Wisdom, piety, and gravity, or the fear of some Temporal Punishment, so long as they continue, are sufficient to restrain from these Extravaganci's even such as are extremely bend on them; And why should not the awe of God and fear of Hell have as powerful influences upon men as to the Civilising them, and keeping them from downright profaneness, and Immoralliti's, and though we cannot of ourselves lead a holy Life, so as to Avoid all Scandalous Sins, and to discharge the main duties which are incumbent on us, yet we may do as I have here mentioned and that.  
1st. Through the grace Received, which will be more or less operative, as we more or less Exite it, and comply with it: and as it is our duty to stir up the gift and Grace of God in us, 2. Tim. 1. 6. So it is in our power; as we see its an easy thing for any to make of a little spark, a great flame by adding fuel to it, and blowing it.  
2ly. Through grace offered, for God is ready to give more grace unto those who make a good use of the grace which they have already Received, according to that promise to him that hath shall be given etc. Mat. 26. 29.  
To conclude men generally must needs be making great haste to Destruction, Considering with what eagarness they go on in the way they are in, and that way cannot be the way of Life, for they never passed through the straight Gate, nay they are so far from having done this, that they have not so much as found it.  
O that men were brought to this! to say few find the way of Life; and to fear that there is danger they may not be of those few, when as yet they are little Troubled with their Condition.   
Mat. 7. 21. Not every one that saith unto me Lord, Lord, shall Enter into the Kingdom of Heaven; But he that doth the will of my Father which is in Heaven. 
CHrist having showed the difficulty of Salvation, telling us that it is not attained unto, but by entering in at the Straight Gate, Walking in the narrow Way; And minded us of the danger of being deluded by false Prophets, so far as by them to be persuaded that Salvation may be had upon far easier Terms; He here proceeds to inform us plainly what is absolutely necessary to be done by us as ever we desire or hope to be saved.  
There is no less than a Kingdom to be entered into, yea such a Kingdom as for Peace and plenty Security and Righteousness, Joy, Glory, and stability, is not to be paralleled on Earth, it's A Kingdom of Heaven, Now if any think to Enter into this Kingdom by a Complemental profession, be this profession never so specious, they will find themselves grossly mistaken, for no less than an Universal compliance with Gods will, is required and Expected to fit for this.  
In the Words we have.  
1st. A suppossition of a blessed state, which is not only to be veiwed at a distance, but Entered into;  
The height of Earthly happiness is a Kingdom, in which their be delights to gratify the most Voluptuous, Riches to satiate the most Covetous, honours to content the most ambitions, but here is a Better, Higher, surer Kingdom than any is to be found in this vain uncertain miserable World, a Kingdom of Heaven.  
2ly. An opposition of a dangerous mistake which does too commonly prevail; men oft fancy that this Kingdom may be well Enough entered into by a formal professing themselves to be the Servants of God, whereas in very deed, though men profess this never so much, again and again, both before God and man, if there be nothing else done by them they shall in no wise Enter into this Kingdom.  
3ly. A position of those terms which are Necessarily required from those who shall be admitted to Enter, those who do the will of their Heavenly Father may enter into this Kingdom, but none else can.  
Doct. There is a Kingdom of Heaven to be Entered into.  
There is a double Kingdom of Heaven.  
1st. A Kingdom of Heaven on Earth, which is a state of Righteousness with inward peace and Joy, Rom. 14. 17. The Kingdom of God is not Meat and Drink, but Righteousness and peace and Joy etc.  
2ly. A Kingdom of Heaven in Heaven, which is a state of happiness where the Righteousness Peace and Joy are consummated Luke. 13. 29. Men from all Quarters shall sit down in this Kingdom of God.  
Both these Kingdoms may be Entered into, that of Grace may 2. Pet. 1. 11. By giving diligence to make the calling sure, an entrance is Administered abundantly into this, That of Glory may, Christ will say at the Last day unto those who are fitted for it, Enter into the Kingdom prepared for you Mat. 25. 34. It matters not whether of these Kingdoms we here understand, for these two so far as the Soul is concerned in them, differ only in degrees; there are the same Ingredients in both, the same Righteousness, the same Peace, the same Joy, only here they are in Obscurity, there they are in Glory; Here they are little, not fully grown, There they are great, arrived to their Complete stature; Here they are mixed, Righteousness with Corruption, Peace with trouble, Joy with Heaviness, There they are altogether pure, And he who has entered into the one, is sure to Enter into the other.  
Que. But why is this state of Righteousness with the Peace and Joy attending it Called a Kingdom?  
Ans. The reason is not so much taken from the resemblance it has to a worldly Kingdom, as if it were the design of the Holy Ghost to allure unto a love of this, such as are hugely taken with the Riches and Glory of Kingdoms here below; For indeed those who are admiring and prising those Vanities which make up the Deceitful happiness of Earthly Kingdoms, can never understand much less prize and Love that Blessed state whose Chief Happiness Consists in Holiness and the consequence of it, call it by what name you please.  
As from its having in itself the Reality of a Kingdom for.  
1st. God is here in his Kingdom, all the Faculties of a man's Soul, and all the Members of his Body being brought into subjection unto God, and all the Rebel lusts being subdued and Destroyed; So that now God's will is done in and by the man, as it is in and by the Holy and Blessed Angels.  
2ly. Man is here in his Kingdom, he has got now from under the lash of Conscience, which 〈◊〉 no more Condemn him, from under the power of lusts, which no more Tyrannize over 〈…〉 above the Temptations of the World, which 〈…〉 R●ach him not, above the Suggestions of 〈…〉 which now no more instigate him.  
〈…〉 is this called the Kingdom of Heaven. 〈…〉 God does here in a very gracious and 〈◊〉 manner manifest himself, and as the Court is there where the King is, be it where it will, so Heaven is where ever God is.  
But are you sure that Heaven may be Entered into.  
Yes, for otherwise,  
1st. All the promises of God would be deceitful, yea God by them would deceive those whom he is most obliged to deal faithfully with, because they do Confidently Rely on his Truth and goodness, what God does in plain terms speak out St. Luke 12. 32. It is your Father's pleasure to give you the Kingdom, that he in most of his promises hints at, when he uses other Terms. The Gospel is made up of promises chief, for what ever is required of us as duty, that is required of us by the Law, now we are told what the main Subject of the Gospel is, it's the Kingdom of God, therefore the Gospel has its Denomination from hence, Mark 1. 14. The Gospel of the Kingdom of God, This was the chief thing which Christ preached before his Death, Mat. 4. 17. He had told them there was A Kingdom of God to be got, it was not far off but at Hand, this he Chief Inculcated after his Resurrection, Act. 1. 3. Speaking of the things pertaining to the Kingdom of God.  
2ly. Many of the Commands of God Would be Idle, when God bids us Seek first the Kingdom of God and its Righteousness, it would be all one as if he should say, be sure you seek that in the first place which when ye have sought never so long ye are sure never to find, for there is no such state of Happiness to be attained. When we are bid to Seek the Lord and his strength, seek his Face for ever more, Psal. 105. 4. Which is all loan as if we were bid to seek his Kingdom, for what is it else for him to Lord it over us so as to Rule us, to put forth his strength upon us so as to subdue our lusts mightily, to manifest his Face and presence in us so as to Enlighten, Enliven, Counsel, Comfort us: when he bids us thus do, he would bid us take pains to no purpose, for such an attainment is never to be Expected.  
3ly. The secret Encouragments which Gods People have given in to them would be all Groundless and Delusory. There are none of God's People but he does inwardly speak unto their heart Seek ye my Face, labour to come unto a vision of God, unto an intimate Communion with him, so as to see him as he is, 1. John. 3. 2. To speak with him Face to Face; And by this inward invitation and Encouragement, their hearts are drawn out and Engaged thus to seek God's Face, thus they resolve, their heart saith thy Face Lord will we seek, Psal. 27. 8. Now shall this their faith be in vain? Shall God say unto the seed of Jacob seek ye me in vain? Isai. 45. 19  
4ly. The industrious Endeavours of God's people would be all lost. Do not they take a great deal of pains with themselves, Exercise a great deal of patience, and all this that they may attain the Glory and Honour and immortality of this Kingdom Rom. 2. 7. And must they lose all there Labour, is there no remedy but they must still be slaves to their own lusts, carried which way the Temptations of the Devil and the World drives them, is there no hopes of attaining the purity and liberty of this Blessed and Glorious Kingdom; Must all their Fervent prayers, their steadfast Resolutions, their unwearied Labours, their frequent selfdenyalls, in studying their states, purifying their hearts and reforming their Lives, all come to nothing? When they have made it their great Business for a long time to get into the Kingdom of Heaven, must they still be kept under the power of Satan; And shall he be of more might to Enslave them then God to save them? And what are those who are Styled the only Sons of Wisdom, in very deed such Fools as to lay out their time and strength in pursuance of a design which is altogether unfeasible,  
5ly. The grievous sufferings of God's People would be all in vain; What makes them so willingly and cheerfully to expose themselves to the hatred and contempt of the World and Satan, to meet and Embrace hard censures, bitter Reproaches, Terrible Threats, cruel usages, why do they Choose rather to suffer Affliction with God's People then to Enjoy all the pleasures of Sin, Why do they not rather shun sufferings then run into them, but that they know and Believe and consider that if they Suffer with Christ they shall Reign with him, 2. Tim. 2. 12. And that as he by Enduring the Cross, and despising the shame, sat down at the Right Hand of God, Heb. 12. 2. So shall they if they Be faithful unto Death, be sure to have the Crown of Life etc. Rev. 2. 10. If they overcome as Christ did, Christ will give unto them ●he power he Received from his Father to Rule the Nations with a Rod of Iron etc. Rev. 2. 26. 27. And to the trouble they meet with in these sufferings, they oppose the Joy of the Kingdom, to the shame they meet with, they oppose the Glory of the Kingdom, Rom. 8. 18. I reckon that the suffering of this present time etc. 2. Cor. 4. 17. For our light Afflictions etc. To the losses they undergo here, they oppose the Riches of the Kingdom Heb. 10. 34. They took Joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an indureing Substance.  
But may this Kingdom of Heaven be Entered into in this life.  
Yes, why not, is it not possible that Victory may be gotten over lusts, that they shall little Molest us: and though we be in the midst of Temptations yet they shall not greatly either grieve or hurt us; may not we be Beautified and Satisfied with grace, so that we shall desire little of the pleasures and Riches and Honours of the World? May not we have peace of Conscience having no guilt lying upon them, Peace of heart being nor disquieted with any Inordinate desire, or terified with any vain fear, the peace of God guarding them within; Phi. 4. 7. We being kept in perfect peace by God Isa. 26. 3.  
Others have Entered into this Kingdom during this jife, why may not we? pray who were they who were come to Mount Zion Heb. 12. 22. 23. 24. Were they not some among the Hebrews who were yet alive when the Author writ to them?  
How could St. Paul bear up so Magnanimously as he did, so as to despise all the Smiles and Frowns of the World, how could he have so much love to others, to have so great desire to see them do well as to Travel so many Miles, to expose himself to so many Hardships and Sufferings for their sakes, how could he be so wholly unconcerned about his Body and all its Comforts in this life, unless he had an inward feeling of that Kingdom of God, which is not in word but in Power 1. Cor. 4. 20. Unless he felt the great Comforts of this Kingdom?  
But what is the entrance into this Kingdom?  
It is Regeneration; for as soon as ever we come to be Born again, to have a new life put in us which naturally carries us Heaven ward, and makes us disgust vanity, and to be ashamed of folly, and to loath all Impurity, Iniquity and Hypocrisy, then does Christ dwell and Rule in us in some measure, he is in some sense King over us, and we are made Kings with him. But as it is in the World oft times after a King is Crowned and owned, he is hindered in the exercise of his regal Authority by the prevailing power of some Rebels, so that he is as it were King and no King, he has a Just Title to be King, but he cannot Exercise his Kingly jurisdiction until he have subdued the Rebels, so it is after Regeneration, lust gets up, and Christ withdraws as driven away, and till Christ return with power to subdue these lusts, there is little of the Kingdom of God appears, little Righteousness, little Peace, nothing almost but Corruption and confusion. So that this state of Restitution wherein we Receive a Kingdom which cannot be Moved, Heb. 12. 28. Is that which does principally go under the name of God's Kingdom, and when we arrive at this; then we Enter into the Kingdom of Heaven.  
Thus the Jews entered into Canaan when they came out of Egypt, but because they were cast out of it again, that was not the great Entrance, but that when they Entered again after they had been 〈…〉 into Babylon and scattered into several parts of 〈◊〉 World, for after their return from Babylon they continued in the Land so long as the Jewish state was to continue Jer. 16. 14. 15.  
Use. 1st. Are we got into this Kingdom? It may be got into, others have got into it during this life. It's worth our while to Inquire, where are we? In it, or out of it, How canst thou say thou art in it, how got thou into it, knowest thou how? What didst thou do, what didst thou suffer to get in? Can people dream themselves into Kingdoms while they are sleeping, will Kingdoms drop into their Mouths while they are Gaping, can lust be Mortified, and the Soul quickened, and peace Established in the heart, and Holiness in the life, and the man can give no account how all this came about?  
What signs is there of thy being in this Kingdom, Art thou freed from the Commanding power of lusts so as not to obey them? Does Christ no sooner speak in thee, but he is heard and Observed and Obeyed, is there so much order and Righteousness and peace in thy heart and Life, as may make it appear thou art under the Governance of so Wise and Righteous and potent a Prince, as the great God of Heaven is?  
2ly. Are we in the way to it? Are we in the way to that lower Kingdom which is Immediately Entered upon in Regeneration? where Christ keeps the Throne in the heart, and the will is for God, though lust domineer in the Members.  
1. Do we conscientiously set ourselves to do what ever is manifested to be our duty, and to leave undone what ever we are Convinced to be Contrary hereunto?  
2. Are we careful to make use of those means, whereby we may be convinced of the World's Vanity, Sins Folly, the Souls poverty etc. And whereby we may be kept under those Convictions, until we be brought unto saving Conversion, and to new Creatures?  
Are we in the way to that higher Kingdom, which is not entered into until Restitution after desertion? What grief is it unto our Souls that we should be so much under the power of our lusts? Do we hereupon cry out O wretched man that I am etc. Rom. 7. 23. 24. What fears do we lie under that God should never deliver us out of this Miserable Condition? What complaints do we make that we are so far left to ourselves Isa. 40. 27. My way is hid from the Lord, and my Judgement is passed over from my God Isa. 49. 14. The Lord hath forsaken me and my Lord hath forgotten me, what Earnest Importunitys are there stirring in us that the Lord would help us here? Psal. 77 7. 8. 9 Will the Lord Ca●● of off Ever etc. What Resolutions do we take up to wait patiently on the Lord till he have Mercy on us? Psal. 27. 14. Wait on the Lord be of good Courage &c Psal. 130. 5. 6. I wait for the Lord my Soul doth wait etc.  
How do we Reason ourselves unto this? Lam. 3. 26. 27. It's good that a man should both hope and quietly wait etc. Can we content ourselves to hear that there is a Kingdom, an Heavenly Kingdom to be Entered into, and we in the mean while know not that we are either in it, or in the way to it?  
3ly. What hopes have we of it? Indeed there are very few that are out of the Kingdom, and out of the way to it, but they have great and fair hopes of it. It is the Devil's policy to muzzle People in hopes of Heaven, when in the way they are in, they are never like to arrive there.  
But what gtounds have they for their hopes. Is God merciful? It's true He is so; Infinitely Merciful, but for all this mercy there are many Thousands Roaring in Hell, and so mayst thou come to be too. Are Christ's merits vast? Indeed they are so, but for all that, there are Millions that are like to be never a whit the better for them.  
Those that are not in the way to Heaven are certainly in the way to Hell, and sure if they hold on in this course, as for any thing appears they are like to do, they have no reason to Expect that this should ever bring them to Heaven; Nay, the higher and stronger their hop's are of getting to Heaven: the less ground there is for their hopes, for they are so much the likelier to hold on in the way they are in: and if it be not the way to Heaven, it will assuredly never bring them thither.  
Now can you be pleased that there should be a Kingdom to be Entered into, and you neither in it, nor like to Enter it, nay to be at a greater distance from it while you hope for it, nay at a farther distance from it for your hopes.  
4ly. Why do we not bestir ourselves to get into it? 1st. Is it not worth desiring; If a Kingdom, such a Kingdom so Righteous, so Glorious, so Durable be not desirable what is? Who would not willingly be in such a state, wherein they shall want nothing which they desire, and wherein they need fear nothing which they do abhor, wherein God himself will be their full Satisfaction, and a sufficient security; wherein they may as so●n expect that Gods will should not be done, as that theirs should nor, their will being resolved into God's will.  
How can their be any Dissatisfaction there, where all Inordinate desires are mortified, and where God is present to Satisfy all Regular ones?  
2. Is there no danger of missing this Kingdom? What not when there are so many Thousands that are very unlikely to come to it, so many Thousands that are utterly in an incapacity of ever attaining it? What not when we are at such a great distance from it, and there are so many difficulties in our way to it, and we are so averse ourselves, and we have so many hindrances from without, and we read of those who 〈◊〉 come near this Kingdom, and yet for any thing we know come short of it too.  
3. Is there nothing to be done by us for the 〈◊〉 if it? Must God do all, and we sit still, 〈◊〉 what purpose are all God's Counsels and commands, and prohibitions, and Threaten and promises, if we can do nothing to further ourselves in the way to Heaven, nothing to hinder us.  
Now if it be worth getting, and may be miss, but never can be got without our bestirring ourselves, unless it Suffer Violence by us; why do not we Inquire the way which leads to it, why do we not labour to get into it? Why do not we count all our time and Labour lost, which is not Employed in order to it?  
1. Care we not if we never come there, is Heaven so despicable then? Are Souls so vile? Will Hell be so easy? How know we but our dallying, and trifling and putting off from time, to time, may shut us out of Heaven, and plung us into Hell before ever we are ware? Can God suffer without high Indignation his gracious offers of no less than a Kingdom unto Sinners and Worms to be so basely slighted? Do not they deserve to have Heaven door shut on them, who will not Enter when it stands wide open, and they so fairly invited in?  
2. Are we afraid to come to Heaven over soon, will it be any inconvenience unto us to be raised above the vain Comforts of the Creature, and to be brought to full Satisfaction in God himself? Will it be any loss to us to Exchange our lusts for Christ, and Earthly Comforts for Heavenly ones? If Heaven will not make us happy, why would we be there at all; and if it will make us happy, why would we not be there soon, can we be happy over soon?  
Doctor 2. Men may be fair professors and yet not do the will of God.  
This is evident out of Christ words, for if every one who said Lord, Lord, did God's will they would certainly enter into Heaven: which yet Christ denies they do. They may openly pretend that they are Christ's Servants, and that he is their Lord; they may pretend that in many things they are willing ye desirous to yield him that obedience and Observance, which is due from a Servant to a Lord; they may have those Expectations from him of Countenance, Protection, Maintenance, which a servant has from his Lord; they may make those Ceremonial addresses to him which a servant does to his Lord, in prayers and Religious duties, and yet live in Disobedience to him. This God observed in the Jews Isa. 29. 13. This People draw near me with their Mouths etc. Isa. 58. 2. Yet they seek me Early etc. They may abound in these Religious Compliments so much that God shall be quite tired with them, and yet lead very bad lives, be as bad as the worst Isa. 1. 11. To what purpose is the Multitude of your Sacrifices etc.  
The reason of this is taken from themselves.  
Profession is easy, but Sincere impartial obedience is difficult, it cannot be done without denying themselves in there Inclinations and interests, profession neither puts to Toil nor shame, nor Cost to speak of, neither does it inwardly disquiet them, and therefore they can easily bear an empty profession, a form without power, they may be professors without any great Trouble.  
But why must they be professors, why may they not let the form of Religion alone as well as the power.  
Because Profession is convenient if not necessary.  
1 To quiet Conscience, which will not be content without something like Religion, as men give Children Counters instead of Gold to keep them from Crying.  
2 To serve Temporal interest, for though the power of Religion be Troublesome, as disturbing people in their sinful pleasures, yet a form of Religion is very acceptable, and to be a professor after such a mode as is most in request brings much repute. So that this is a means ofttimes to procure unto persons Esteem and love with some Persons and parties, which may conduce much to the bringing them Custom, if they be Tradesmen, advantaging them in their marriages if they be single persons etc.  
3ly. Profession may be sufficient to reach all those ends of Religion which men generally think it of use for, for men do not look on Religion as designed for the Cleansing of their hearts, and Reforming of their lives, but they only conceit it is intended to please a great God, pacify an angry God: and they fancy God to be such an one as those proud Fools are, who are soon pleased with caps and Cringes and a parcel of good words.  
Use. Let us take heed that we be not such like Sounding brass or Tinkling Cymbals 1. Cor. 13. 1. All show and Noise, but nothing within know this, that me cannot affront God more highly then to go about to Cheat him, while we pretend to serve him; like many Courtiers who carry with much Cermoniall Formality when they have settled designs to Mischieve. As if God were so Foolish as not to understand, that to present him with empty observances is as great a mockery as to offer another the shell while we keep the Kernel of the Nut to ourselves: or so Blind that he could not see that there wants our heart, when there is nothing but fair words in our Mouth. see how God abhors such Carriages as these Isa. 66. 3. He that Kills an Ox as if he slew a man etc. See how highly he is provoked against these, who allow themselves to lead Evil lives and yet keep a deal of do about the Temple of the Lord etc. Jer. 7. 3. 4. 11.  
Doct 3. Those who profess fair, though they live in disobedience to God, they may fancy to themselves a liklyhood of their entering into the Kingdom of Heaven?  
This is too much confirmed by daily Experience, for we find how Difficult a thing it is to persuade People that they are in danger of missing Heaven, even when there is nothing but Disobedience in their lives Jer. 4. 14.  
The reason is because.  
1st. People are not willing to lay aside those hopes which they cannot part with, but be plunged into desperate Fears and Troubles, for if they be not such as shall enter into Heaven, what will become of them should they be taken away by death before any Alteration be made in them.  
2ly. People think they have grounds for these hopes, considering the miserable Condition of the generality, in case their hopes should prove vain and groundless: for these have no more to rely on then themselves have.  
3ly. People are so Blind naturally, have blinded themselves by sinful Customs, are so blinded by Satan their Malicious Enemy, are given up to that Blindness by God the Righteous Judge, that they cannot see the Unreasonablness of their hopes, they see not the desperate Wickedness of their own hearts, they do not see the great purity, and exact Righteousness of God, their Saviour and Judge, who alone can sit there for Heaven, and admit them into it, they understand not the right Nature of Heaven, which renders it utterly impossible that a Wicked Person should Enter into it, for is it Imaginable that Chastity should be any pleasure to a wanton, sobriety to a Drunkard, humility to a proud man, Charity to a Malicious man, meekness to an angry man etc. No more can Heaven be any happiness to any Wicked man.  
Use. Let us be Suspicious of ourselves, that we as well as others may please ourselves in those Delusions, and let us take heed of them as dangerous, for we shall never take the right Course to get Heaven, so long as we fancy that we have found out a far Easier way.  
Doct. 4. Only doing God's will, will bring to Heaven; doing that will which is agreeable to the present state we are in. Are we unregenerate, it is God's will that we should live up to our light and strength, that which we have Received in a way of Common grace, in doing duty adn avoiding Sin, and Declining Temptations, It is God's will that we should use all means for the increasing of our light and Strength, that we may better understand what we have to do, and be more enabled to it. Are we Regenerate, it is God's will that According to the Measure of grace we have Received, we should Sanctify God in our Conversation. It's God's will, that we should do the utmost which in us lies for the Perfecting holiness in the fear of God, and for the getting cleansed From all filthiness both of flesh and Spirit.  
How then is this doing God's will Necessary? if we look on Heaven as God's gift its Necessary we should do God's will, because these are the Terms which God has set for his bestowing Heaven, he will render to all according to their works, these he Judges by at the last day, Mat. 25. no Right to Heaven without these Rev. 22. 14.  
If we look on Heaven as that which cannot in the very Nature of the thing be Entered into but by those who are fitted for it.  
These conduce as they help to Mortify lusts by Restraining them, to perfect graces by Exer 〈…〉 them, to call mightily in for God's help, 〈◊〉 finding the need we stand in of this.  
Use. 1. Let us not entertain any Doctrine which ●●●osses this, if any give you such an account of 〈◊〉 Undertake and ends of Christ, which is 〈◊〉 Reconcilable with this, believe them not, ●●●●st did understand the design of his own Undertaking aswell as any: and this is his Doctrine.  
2ly. In what a dangerous Condition very many are, if they continue in the state, and hold on in the Course they are in, they must of Necessity be utterly and irrecoverably ruined. Yet there is no possibility of bringing them out of this Condition, so long as they please themselves in Expectations that they shall do very well in it. And these Expectations are so firmly settled in men's minds that it is Extremely difficult to shake them, much-less to overturn them; what grounded hopes can any understanding persons have of those, who have such groundless hopes of themselves,  
Thus it is with the generality, they will not be beat out of it, but that they are beyond all danger when indeed their case is very near desperate.  
3ly. What great need then is there of a Searching and awakening Ministry, when people are so very apt to deceive themselves, they had not need have their Teachers delude them too. Alas! what will it advantage any to have the 〈…〉 speak peace to their Conscience, when God speaks none, to have him assure them of Heaven, when God is resolved to seclude them 〈◊〉. Yet these are they who are the most 〈…〉 People took delight in being deluded and Destroyed both together.  
Now how much better would it be for People that they were made apprehensive of their danger, and so awakened to take an Effectual 〈…〉 the Securing themselves indeed.  
It's sad for men never to get awakened, 〈…〉 their Dreams of Heaven till the flames of Hell have seized on them. These vain Expectations will not hold always, there will a time come when we shall find by Experience how Idle they are; and when ever we see that these are like to deceive us, we must expect Trouble, but better a little Trouble now when it will be to some purpose, than a great deal when it is too late. It will little advantage us to discern the groundlesness of our Expectations then when they have utterly ruined us beyond all remedy.   
Mat. 7. 25. And the Rain Descended and the Floods came, and the Winds blue and beat upon that House; And it fell not, for it was Founded on a Rock. 
WE have seen the way of a wise Man's Building, now follows the proof of it, where we have.  
1st. A great Trial, no sooner is this house Errected, but it is Variously tried whether it be able to stand or no; here is Rain from above, which by the subtlety of its parts being an humid body will Search the house and thereby loosen the Companes of it, and by the Vehemency of its force being an heavy body will press the house, and Endanger the beating of it down, Especially if the Rain fall in any great quantity, as they say it frequently does near the Sea side where this house is supposed to stand, for it's there where Ordinarily we meet with Rocks and Sands. if it fall with any Considerable violence, than an impetus is added to its weight, to make it beat more furiously. Here are Floods towards the Foundation: whither by these we understand Floods of the Sea, which when the Tide is up, especially if it be a spring Tide, rise high, Roar Horribly, and beat very Impetuously and may reach the Foundation of the house which is raised on the Seaside; also when a Tempest is out by reason of which the Sea is put into a vehement Comotion, so that it cannot keep its Ordinary bounds, but overflows all about it, at which time it strikes with a mighty force, both through the Massiness of its bulk, and also through the Impetuousness of its motion; or we understand Floods of the Land, when Rivers by reason of high Winds and great showers of Rain, or Snow overflow their banks and beat down all before them; or when by Excessive Rains Turrents are made in those low places where there use to be little or no water.  
Wither these Floods come from the Sea, or Rivers, or the Clouds, they usually move with that Violence, that it must be a very strong Building that will be able to stand before them. Here are winds on all sides upon the walls of the house; Now Experience shows how great the force of these is, for the blowing down trees that are deeply and firmly rooted, the blowing down Buildings which seem to have great strength and stability. Here is a concourse of all these weighty Trials at one and the same time; they all as it were meeting together to make proof of their united forces upon this new erected house; or however at least there is an Immediate succession of each of these to other, the Rain insinuating betwixt the Stones of the Building loosens them so that they may be easily separated one from another, this is followed by the Floods, one Flood upon the neck of another which do what may be done for the weakening of the Foundation; then comes the winds fiercely Blustering upon the walls to bring all down together. It is not Flood and wind in the Singular Number, but Floods and Winds in the Plural, to show that this house is not Assaulted only by one Flood, or one wind, but many.  
2ly. A good event, those who are concerned any thing about the standing of this house, when they see it assaulted on every side by so many furious adversaries, which either set upon it altogether, or take their turns for the demolishing it, methinks should verily expect to see this made a Miserable heap of Rubbish, or at least greatly fear that it will scarce Escape this dismal state; how should it, when, alas, what assaults it is too visible, what should support and uphold it appears not at all. Yet beyond all hopes of friends, and Contrary to all Expectations of Enemies, after that the Rain, the Floods, the winds had blustered and beat there utmost to ruin it, we find it still standing where it was before, unaltered, unremoved.  
3ly. A solid ground for this; If any ask what reason can be given why this house should stand though all that possibly could be done to ruin it has been done, when other houses that seemed full as firmly built, have fallen flat to the ground upon far less shaking. He may be easily answered, that whatever Foundation these Ruinous houses had, this had a steady and stable one, a Rock, which neither length of time could consume, nor Violence of the Wether remove, and upon this account, this Continued steadfast while the other Tottered and Tumbled.  
Doct. Whoever erects a Spiritual building must expect to have the strength of it tried by many and Various Temptations.  
What Christ in the parable does declare to befall the Material Building when it was once raised: that we in the Moral should expect to befall our Spiritual Buildings, we are no sooner built upon the Foundation, being really united unto Christ, but forthwith we find storms and Temptations on every side.  
Indeed while the Foundation is in laying, there is usually great Tranquillity and serenity in the Soul. The Lord by his providence orders it so, that Temptations are held off on every side, there is no Disturbance to the Soul either from lusts within, or from the world or Satan without, but there are Vigorous movings of the Soul after God, and gracious incom's of God into the Soul, in life and light, in peace and Joy, there is much stirring of grace, to put the Soul upon Action for God, much stirring of comfort to let the Soul find Satisfaction in God, much stirring of Light, to give the Soul to receive Direction from God upon all Occasions it is put to, and God herein does wisely consult the Souls real and Eternal good. For,  
1st. Hereby he confirms the union betwixt the Soul and Christ, which would never be so close and intimate, and Consequently so firm, if it met with any disturbance at the first. If you Glue two bodies together, you must not move them until the Glue be hardened, else they will not hold long together, if you would renew the union which has been dissolved in any part of a Man's body either by wound or breach, you must not only compose them together in due order, but let them lie at rest Close together for some time, if you stir them before they be well comented they fall asunder forthwith, and all your labour is lost. God very well knows that should he suffer a Soul which is Just now united to Christ to meet with any Disturbance and hardship, there is great danger it should be wrought off again soon. A Member newly set in joint, if it be put to any stress is soon disjointed again.  
2ly. Hereby he does effectually wear the Soul from the Choicest comfort here below, while he gives it sensibly to Experience ●work● Satisfactory Comforts in Christ, the Sw●●●●●ss whereof it would never fully apprehend, 〈◊〉 did not really taste them: And it could never taste them to purpose if it was disturbed in the Enjoyment, when it is carried with greatest ardency out after them.  
3ly. Hereby he does fixedly engage the Soul for himself, by giving it to Experience what ●nconceivable satisfaction may be found in him as it has, during that quiet repose which it finds in God, being freed from all Disturbance within or without. And when this is in a great Measure withdrawn, so that it feels very 〈◊〉 of it. The Soul still retains a fresh memory 〈…〉, and is hereby put upon seeking Earnest, and Uncessantly until it again find that unspeakable delight in God, which it found once, though now it have lost this, indeed this delight in God is so Exceeding great, that did not the Soul Remember it once Experienced this, it could never believe there was any such to be Experienced, and so might easily be induced to take up with some Creature comforts, as being altogether unaquainted with any better: upon such Considerations as these the wise and the good God does upon the Souls first closing with Christ keep off all inward and outward disturbances whatsoever, whereby the Soul may be the least diverted from attending to these Enjoyments which are then given in, deterred from satiating itself with them; until the Soul be firmly united to the Foundation all storms are allayed.  
But after the Foundation has been once laid well, and the Soul is unmovably fixed on the Foundation; then follow a multiplicity and variety of Temptations, James was well ware of this method of God's when he warned those he wrote to, what they were to Expect; and withal Exhorted them to receive these Numerous and Various Temptations rather with joy then grief, Considering the advantage which was like to accrue unto them by these, Jam. 1. 2. 3. 4. My brethren count it all Joy etc. So was Peter too, when he forewarns those he wrote to, of a Trial which they were to pass through, which for its searching and Tormenting did well deserve to be called Fiery: And though they, while they felt the greivousness of it might conceit that none was so perplexed with Trouble as themselves: Yet herein they would be in an error, which being like to prove prejudicial they had need to be cautioned against, 1. Peter. 4. 12. Beloved think it not strange Concerning the fiery Trial etc. It was not otherwise with them than it had been and would be with all their Brethren in the World, 1. Peter. 5. 9 Knowing that the same Afflictions are Accomplished in your Brethren etc. When these Temptations do usually beset Persons, the Author to the Hebrews does acquaint us, it is soon after they are Illuminated, and the Foundation is laid in the Soul at Conversion; for as it is in the first Creation so it is in the New Creation, light is the first thing which does appear, Heb. 10. 32. In which after ye were enlighted, etc.  
But why are these Temptations, which the Son soon after Conversion is set on by, resembled to Showers, Floods, Winds?  
Because they bear a certain analogy to these, and are that to the Spiritual house, which these are to the Material: Threatening as much to demolish this, as these do the other; for both set on the houses, they beat on to bring down, with,  
1st. A great potency of force. This is evident in Floods which are the Commotions of the waters, as the wind is of the Air, which being great bodies must needs have a strength in them proportionable to their bulk: There are some Modern Philosophers of late which Demonstrate unto our very senses, that the Air though it seem a light body unto us, yet take a great quantity of it together in a full body, it has a very Considerable weight, and with its pressure will make very heavy bodies to ascend. And showers though when they fall drop by drop, they seem to have small force, yet when they come with full gust, as is not unusual in some Climates, they have power to sink the ablest Ships.  
2ly. A great Vehemency of Impetus. Lay an heavy stone upon a man it will press him sore, yet if it be not very great it will do him no further harm; but let the same Stone fall on him from any Considerable height, and it will crush him to pieces, and the higher it falls still with more Vehemency it beats, and its force is more Effectual, thus it is with Floods, and winds, and showers, which are great bodies put in Motion; which besides their own proper and internal force, have an accidental and external Added from that impulse which they have received: Like an arrow which if it lie on one, will scarce be felt: if it fall on one from some height will smite with a smart blow, and will do more than so, when it is shot out of a Strong Bow; for it will pierce a man quite through.  
3ly. A great Assiduity of pressure. Usually none of them come by sits, have no intermissions, but Continually urge the fall of the house till they have done.  
4ly. A great Constancy of perseverence. These usually keep on their blustering unto the very end, until they be quite spent, and then they give over and rest.  
Thus do Temptations with the Spiritual building, they come with force, they beat with Violence, they give little Intermission, they give not over till they have tried their utmost strength, as all Agents which are mere Natural and not Rational also do. I might add,  
5ly. A great frequency of return. Though one shower, one Flood, one Wind be over, we are never secure but another may come.  
But whence do the Temptations of Souls Arise?  
God has the general Superintendency over all, he order them both as to their kinds, and Measures, and Seasons, and Durations; none shall come but what he sends, or shall Afflict more than he pleases, or surprise at such seasons when God never intended it, nor Continue longer then agrees with God's will, and suits his design; let whoever be the immediate instrument of them, men, or Devils, God is the Original and Supreme Author.  
But then as to the particular causes of them, these are various, sometimes God himself Tempts, for though God in some sense Tempteth no man James, 1. 13. That is, none with a design to draw to sin, as Satan and men's lusts Tempt them, yet he Tempts many to try them, to Discover their graces to the World, and their Corruptions to themselves, to purge them, to Exercise their graces etc. And the way of God's Tempting is partly by suspending his influences of light to direct, of life to quicken, of strength to enable; partly by ordering his providences so, that the many lusts which are latent may have Occasion to Act, and thereby discover themselves; sometimes Satan Tempts, as he Tempted Christ, Mat. 4. and Eve, 2. Cor. 11. 3. and David, 1. Cron. 21. 1. To number the People. The false Prophet to delude Ahab with a lie 1. Kings 22. 22. And he said I will go forth and I will be a lying Spirit in the Mouth of all his Prophets etc. Job. To curse God Job. 1. 11. Cham 2. 5. 7. and Peter to deny his Master, Luke 22. 31. Judas to betray his Master John 13. 2. and Ananias to lie to the holy Ghost, Acts 5. 3.  
Satan has several ways to Tempt.  
1. By Inward suggestions. Though he cannot immediately insinuate into the mind and heart, the understanding and will, (this being the sole prerogative of God himself) as to have Cognisance of the heart, so to have influence upon it directly, yet as he has several ways of guessing at what is stirring within a man, so he has Collateral ways of influencing upon a man, for he can work much upon the fancy, and by the help of this, he can suggest both allurements to sin, and Encouragements in it, and Directions how to manage it most perniciously: He can excite odd thoughts in the mind, by Reflections which he makes from the fancy; and he can Variously turn Affections, by putting different Motions upon the Blood and Spirits.  
2ly. By outward Operation and apparitions. As those who retired into the Wilderness in the primitive times to avoid the Violence of persecution, frequently Experienced Commotions of the Air, the winds and Tempests as in Jobs case, he is the Prince of the Power of the Air Ephe, 2. 2. Excitations of men's minds to do God's People a Mischief, as he stirred up Judas against Christ. sometimes men Tempt, friends as well as Enemies, good as well as bad; by their Example by their Counsels, and by their practices.  
But wherein do the Temptations of a Soul newly converted consist.  
They consist Chiefly in two things.  
1st. Afflictions.  
2ly. Allurements of the world.  
1st. Afflictions, whereby the way they are already entered into is made uneasy unto them, they meeting with that which grieves them as they are Christians, and carry about with them a new nature, and life, grieves them as they are Men, and still continue in a great Measure in the old nature; there is a sensible Deadening of the inward life, and weakening of the inward strength a Darkening of the inward light, a dashing of the inward comfort, the usual Influences of that Spirit of life, and strength, of light and consolation; whence all these have their spring and sources being greatly if not Totally suspended.  
Now the Soul which has been lately so much weaned from the world, cannot but be in a very Disconsolate condition, when it hangs as it were betwixt Heaven and Earth, lies betwixt God and the Creature, and can find Comfort in neither, like the Israelites in the Wilderness, which can neither get backward unto the Garlic and Onions of Egypt, nor forwards unto the Milk and Honey of Canaan. So that here is want of inward Comfort unto the renewed Soul, that Comfort which it is used to in God, and which it has only a Relish for, and then there is a sense of what does grieve, as stir of Corruptions, omissions of duties, Commissions of sins; it being left by God unto its own darkness and weakness, whereby Notwithstanding its utmost Resolution and Exactest Caution, it is overcome by Temptations; easily overcome by slight ones. Afterwards when the old nature gets more up, the Motions of the new Nature growing faint and low, and he who was Formerly Heavenly brings to be Earthly, and becomes somewhat taken with the Follies and Vanities which are in the World; he meets with abundance of Vexation in, and by them, Crosses of strong desires, Frustratious of the fairest hopes, various Occasions of grief, and sorrow by what befalls him in his Body, or Estate, or good name, or Relations.  
2ly. Allurements unto seeking happiness in the Creature, when we miss of finding it in God for the present, and allowing ourselves in such sinful Courses as are most agreeable to our s●x, Age, Constitution, and Condition; that hereby we may attain the Satisfaction which we find a want and need of and desire; this made Soloman to traverse the whole world over, and to turn from one Creature to another, for having lost that rest which he once found in God, he could not rest any where until he said to his Soul return unto thy rest.  
How do these Temptations work as to the overthrowing the Spiritual Building?  
The strength of this Building lies in the firmness of the Foundation, and the Closeness of the Souls union unto this Foundation. Now the Foundation itself is such as cannot be moved by all the Artifice and power either of the World, or Hell, or both.  
The main danger then of the Ruin of this Building lies in the looseness of its union to the Foundation; if this can be dissolved the Building must needs fall. This union is made by an ardent love to Christ, and a Confident faith in Christ. If therefore a man's Affections to Christ can be any way alienated from him, if his Expectations from Christ can be utterly Discouraged, his Building on Christ is like to fall.  
Here then is the Trial which is made of the Building; if the Soul will still persist to love Christ, and that life, Righteousness, Holiness, and goodness, which is to be found in him, and got from him; so that it longs after these; Prizes these above all worldly Enjoyments whatsoever, seeks for these in the use of all means, cannot be content to be without these upon any Terms, is resolved not to lose these, whatever they Cost, when it finds for the present little but Trouble on every side, by making this Choice, it neither finds Comfort in God, nor in the Creature; God forsakes and Friends forsake, every one is ready to despise and Reproach and persecute us; profane Persons because we are for some Religion; and formal Persons because we are not for theirs. We cannot rest in any form be it what it will be, we find a need of an inward life and power for our Satisfaction, and this we must have, let it cost us our Estates, our liberties, our very lives.  
If thus the Soul has an unquenchable love to Christ, such a love as is spoken of Cant. 8. 6. 7. Which is as strong as Death, and many Waters cannot quench it etc. When nothing will move it to disgust Christ, though it suffer never so much by him and for him, nothing will allure it from Christ, though you present it with all the Pleasures, Honours, Riches of the World.  
Here is an unparaled love to Christ.  
If the Soul will still persist to hope in Christ, when Christ seems not only to Neglect but oppose it, when it gets nothing from him but frowns Rebukes and blows, when all its Endeavours and Prayers seem in vain, and all Christ's promises and our Expectations fail, when lusts continue in their strength, after all that we have done to pull them down; and grace continues in its weakness, after all that we have done to raise it; it's with the Soul as it is with the Church Isa. 26. 18. We have been with Child, we have been in pain, etc. And Psa. 74. 9 We see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long, and yet still the Soul will hold the beginning of its Confidence steadfast to the end, Heb. 3. 14. It will hope to the end for the grace that is to be brought unto it, at the Reulation of Jesus Christ. 1. Peter. 1. 13. It will not listen to the Misgivings of its own heart, nor to the Discouragements it meets with from men, but will as David did in another case, 1. Sam. 30. 6. Encourage its self in the Lord its God, and when it walks in darkness and hath no light, will trust in the name of the Lord and stay upon its God, Isa. 50. 10.  
But why does God, who could easily prevent these Temptations, permit them? seeing he is Inclined by his nature, engaged by his love, Obliged by his promise to do his utmost for their good, whatever his wisdom can Contrive, and his power Effect. Yea seeing he has Instructed them in particular to beg this of him, that he would not lead them into Temptation.  
Nay why does he lay a Foundation for these Trials, and make way for them, by removing those inward Comforts of his Spirit, which while the Soul enjoys it has little sense of all outward Afflictions whatsoever, be they never so grievous; it was the sense of these which made the fire to be as inoffensive, as delightful, as a bed of Roses to the Triumphing Martyr's, it has little relish for all other delights, little Ambition for any other glories, it can easily despise them, as it does disgust them, having these to satisfy itself with: No Adversity can weary it, no prosperity can inveigle it, so that it shall be willing to quit Christ, to break its Union to him, its Communion with him.  
As to the latter, why God does desert it after the Foundation is surely laid. It is,  
1st. That by withdrawing his powerful presence, corruptions might recover strength, and Act, and by Acting discover themselves to the Soul. For it is impossible a man should believe himself to be so Exceedingly polluted as he will find himself, when he veiws himself in the light of God, and is in a great measure deprived of Restraining grace.  
You will say, may not the Remembrance of his Former Enormities, before he was savingly wrought upon by God, sufficiently convince him.  
No, partly because he did not much observe these, as making no great Conscience of his ways, and not obliging himself greatly to keep a Constant watch over his heart, that he might take Notice where the mass of Corruption lies. Partly because then he had very small light to discern any but gross Corruptions: Whereas the most abominable and Mischievous lusts are more refined and spiritual, and so scape the observance of his dull eye, partly because he has forgotten the more particular Aggravations of his sinful courses: Partly because since his Conversion there are new Aggravations which Increase the sinfulness of his ways, what he does, being done against light, and strength, and Resolutions, and promises, wherewith he has obliged himself; and mercies wherewith God has Obliged him.  
When God does overflow a man with his grace, so that he easily keeps at under his Corruptions, and finds little disturbance by them in the way of duty, he is ready to conceit himself to be far more pure than God knows him to be, and then he'll find himself to be; and its Impossible to beat him out of this proud conceit, but by giving him to find it confuted by real Experience.  
2ly. That he by Trying his own strength, may be feelingly convinced of the weakness of it, for at the First whatever God helps him to do, he is ready vainly to fancy that he can do that well enough of himself; and so whatever is well done by him, he imputes it to himself; Like the Child when his father or Master has guided his hand to write, will brag of his fair Writing. One who is full of grace Assisting him, is ready to presume he Can do all things; but when he comes to know himself aright, and to understand that the grace which helped him was none of his own, but God's, and such as God does Arbitrarily Communicate, and may withdraw at his Pleasure, he modestly adds through Christ that strengthens me Phil. 4. 13. Otherwise he finds he is not Sufficient of himself to think any thing as of himself, 2, Cor. 3. 5. He cannot restrain his Corruptions, he cannot resist his Temptations, he cannot discharge his duty, he cannot bear his Cross, he cannot Improve his advantage. It is from hence that those Persons who have much of God in them have far worse conceits of themselves, than the Vilest sinners have; not that they are really worse, but because they see more of their own badness, they have a light set up in them to see by, and by this Desertion they have an advantage whereby feelingly to Distinguish betwixt Christ in them, and self, betwixt the good which is in them by grace, and the Evil which is in them by nature; to men altogether Unexperienced of this Condition, What St. Paul Avouches is a very Paradox, Rom. 7. 18. For I know that in me, (that it in my flesh,) dwelleth no good thing etc. So then this does very much conduce, nay is absolutely Necessary to work men into those self abasings which the Humility of the Gospel prompts to, they could never see what sinful Creatures, what Foolish and weak Creatures they are otherwise.  
God order those outward Affliction which his People meet with from men and Devils.  
1st. That they may find the Workings of those Corruptions, which the man would never have suspected himself inclined to, had he not been brought into an Afflicted Condition wherein there is Temptations to them.  
As a man would not know that there is any thing of Impatience, or unbelief, in him, was he always in prosperity, for who cannot trust God when he sees him, or who will not take every thing well at God's hands, when God pleases him in every thing.  
2ly. That the Corruptions which are stirring in them, whereby they are Vehemently and Impetuously carried out after the Vanity of the World, may Receive an Effectual check; when men have every thing according to their will, and meet with no Troubles, they are very apt to be proud, and to despise those who are in an Afflicted Condition, they are apt to be worldly, and to please themselves with the pomp of the World, and the Friendship of the World, they are apt to be sensual and to wallow in brutish pleasures, they are apt to Neglect God, finding no great need of him, and to concern themselves little about the interest of their Souls, not knowing the poverty and danger they are in. It is only Affliction, which when grace is low keeps Corruptions at under, and restrains the Soul from running out into those Extravagancies which otherwise it is over prone to.  
3ly. That the Soul may be kept in its motion Heavenwards. Because grace is very low, the Soul is not carried so much after the things which are above as it once was, and it still should be, and therefore it had need to have a Spur to quicken it in its Motion, and the Temptations it meets with serve to this use. For when it can meet with nothing but Vexation every where on this side Christ, it's Necessitated for its own ease to seek for Rest in Christ.  
But why does the Devil Tempt those whom he is not like to hurt by his Temptations, but rather to Advantage?  
1st. He knows not but he may remove them off the Foundation as he does some who are not Closely 〈◊〉 to it Hebr. 6.  
2ly. If he cannot ruin them, he would however afflict them so long as it is in his power, for he knows that will not be long. And he knows he can afflict them most, when they have least faith, and patience to deal with him.  
2ly. If he cannot any way prejudice them, however the pleases himself, that he has done his utmost against them.  
But why do men molest those who live innocently by them?  
1st. A Christian being left by God unto himself, it may be he may not be every way so innocent, and blameless as becomes his profession, but may by his indiscretion and Corruptions give ●●o great offence to those that watch for occasions against him, he may, though not in deed however in words and carriages offend.  
2ly Several men are Crosgrained Naturally, some are thwarted in their Interests by these, some spire them, because either by their doctrine, or Example, they reprove their Irregular Course, some think to show their wit in scoffing them, or their power in breaking them. The Devil has several ways to engage his Servants in his work, which is to decry and Suppress all impartial followers after truth and Righteousness.  
Use. 1. Let none that seek after God be discouraged, if they meet with these Temptations, and find God hiding his face, Corruptions abounding, Afflictions pressing, the Devil raging and the World persecuting with black mouths and Bloody hands: These are but the ways which God takes to try the strength of this Building, as the ship when it's throughly equipped is put out to Sea, to see how it will abide in a storm.  
2ly. None should presume their case is any whit the better for their being altogether unexperienced in these Trials, they may flatter themselves as they please, but they can be none of God's People of whom it may not be said at some time, O thou Afflicted Tossed with Tempests and not Comforted etc. Isa. 54. 11. This being the general state of the Church.  
3ly. Those that are Converted should expect and prepare for this, and in a Calm lay up for a storm.   
St. Mat. 7. 25. And it fell not, for it was Founded on a Rock. 
THis Verse Contains in it three Parts.  
1st. A Trial of a new Erected building, which is set on grievously and variously, by Showers at the Top, Floods at the Foundation, and Winds at the sides and Walls.  
2ly. A result of this Trial, It fell not.  
3ly. A reason of this result, for it was Founded on a Rock.  
The Trial I have already spoken to, the result of this is, that the house when all was done, fell not, though enough was done to make the fairest and strongest house (which wanted a good Foundation) fall; & though those, who were desirous to see the fall of it, were never so high in their hopes of obtaining this desire, yet the house stood where it did at the first, as firm as ever.  
Now what is the reason why this house should stand, when many houses that, so far as any man could discern, were full as strongly built, have come down to the ground, and been laid all on heaps by far less searching and pressing Trials then these? The reason is, that the houses, which fell, wanted the strength and support, which this standing house has; they were not founded on a Rock as this is: What was above ground in the Superstructure, was full as fair and promising to Man's eyes: but what was under ground in the Foundation, was deceitful.  
Doct. Whatever Temptations a spiritual Building, which is Founded on a Rock meets with, let them do their worst against it, it will keep from falling.  
Any house will stand while the Wether is Fair and Favourable, and nothing done against it to try its strength; but only that house which has a good Foundation, and which is well built upon this Foundation, will abide all storms.  
There are Two things Observable in this Assertion of Christ's.  
1st. He supposes the worst done that can be done, for the weak'ning and Overturning of this house: he grants, that it may be Assaulted on every side by many and Considerable Enemies, which use their utmost strength and force against it. Nay, he shows that it will be thus Assaulted, Showers, and Floods, and Winds, will come and Furiously beat on it, if not all together, yet one so in the Neck of another, that they shall do what may be done, for the Ruin of it.  
2ly. When he says that the house fell not, after all this done to bring it down; He asserts it Peremptorily, he saith not, it did not fall soon, or it did not fall easily, but it did not fall at all. He asserts it universally, he saith not, that some house, that was built by a wise man on a Rock, fell not: But what ever house it be, that is built wisely, so as to be Founded on a Rock, let it be assaulted by never such violent storms, it stands in spite of them. He Asserts it Experimentally, as a thing which he has not only heard, but known.  
In prosecuting this proposition I shall show,  
1st. In what sense we own this for a truth.  
2ly. How it may be proved to be one.  
3ly. What grounds there are for it.  
4ly. How weak the Exceptions are that are, made against it.  
When we say such a Building falls not,  
1st. We do not say, that a Building, which seems founded on a Rock, falls not, but that which is really so Founded; for it must be granted, that Hypocrites may Cast a very fair show, so as not only to deceive others, but themselves too, as doubtless those did, who to the very last presumed, that they were so interested in Christ, that they needed never fear to be disowned by him at the great day, Mat. 7. 22. Many will say to me in that day, Lord, Lord, have we not Prophesied in thy Name etc.  
Now the fall of such is no Exception to this Truth, for it does not follow, that because Meteors in the Heavens, which seem to be Stars, but are only Jellies, which have got a great height and thereby much imbibe the Sun's light, are seen Frequently to fall, that therefore the Stars of Heaven do fall too. Men may so Speciously profess Christ, as, though they be no living Branches in Christ, yet to gain the repute of being so. Now if these be taken away from the Root, it follows not, that the true living Branches can be taken away also. St. John, 15. 2. Every Branch in me that beareth not Fruit, he taketh away etc. If those, who have only a name to live, but are Really Dead, as it was with the Angel of the Church of Sardis Rev. 3. 1. do afterwards carry so, as to make it apparent to all, that they are Dead indeed; this hinders not but those who are indeed alive, may still keep their life and cannot lose it. If those, who are so near the Kingdom of God, that they seem in it, especially to those, who are little Judicious in such matters, (it was easy for Ordinary Persons to mistake him to be in the Kingdom of God, whom Christ Judges not to be far off Mark. 12. 34.) If these I say remove to a greater distance from God's Kingdom, than once they we●● at, to so great a distance that every one may now see, they are not in it, this shows not that those who are once in the Kingdom of God may come out again.  
2ly. We say not, that a Building, which is really Founded on a Rock, may not seem to fall. We grant, that one Really United unto Christ may seem to fall off from him, he may seem thus both to himself, and to others. And this is not Unusual unto those, who are in the state of Desertion; on whom little Fruit can be discerned by others outwardly, in whom little Fruit is found by themselves inwardly. All that they know by themselves is this; that they are not as they have been, as they should be, as they would be, and this is all, that is stirring in them near the Root, which Evidences them to be alive, like the Tree whose leaves are all gone. Esai. 6. 13. Thus the Tree in Winter seems dead, for it has no more on it, than a dead Tree has, neither Fruit, nor so much as Leaves. Yet it is not dead, for at the Spring it shows, it has life in it, which it could not have, if ever it had lost it quite. Thus a man in a Swoon seems to be quite dead, he neither has sense, nor Motion, nor Pulse, nor Breath, nor Colour; He is every way as like a dead Corpse as can be for a while, yet that he is not dead appears Sufficiently, in that he Recovers again.  
3ly. Neither do I say, that those, who are indeed Founded on a Rock, may not really fall in part, and for a while, as an house may stand, and yet have something blown off it, or washed from it. As some Slate, or Tile off the Roof, some Plaster off the Walls etc. One really United to Christ, and Quickened in him, and by him, may lose much of the Vigour of his life, much of the strength of his life, much of the Fruits of his life. The inward motions of his Soul after God, and the things of God, such as Holiness, Righteousness, goodness, may be less Vehement, less Frequent, the outward Expressions of gracious motions within, whether in words, or Carriages, or Actions, may be less conspicuous. And this may be either through God's Arbitrary withdrawing from the Soul to try it, and humble it, and Empty it; Or through the Souls Voluntary withdrawing from God; for though he who is Born of God, so far as he is Born of God, cannot sin, yet as he is Born of mere Man, and carries about him his Old nature, he may, especially when he is exposed to Violent Temptations. And by Sinning he may provoke God to suspend his Influences, and may incapacitate himself to Receive the Influences, which God is willing and ready to give in.  
That than which is to be Asserted is,  
4ly. That one Built upon the Rock Christ, can neither fall Totally, nor Finally.  
By a Totall fall I mean, such a fall as would, be incurred by the Christian, should he be supposed to be removed off the Foundation, and to lose his Union to Christ. The Consequence whereof, must Necessarily be the loss of all saving grace; so that though he still retained some gifts and Common graces, which might render him Tolerable in the World, yea Serviceable, yet he was wholly without saving grace: which might make his heart good, bend for God and holiness.  
Now thus fall he cannot, though he may commit some sins, yea and gross sins; and also Neglect some Considerable duties, and come under the Tyranny of some lust, which he was Unacquainted with before, and little Exercise such graces as formerly were stirring in him, yet still he can never be so, but he'll have the Root of grace in him, and still the bent of his heart will be Heaven-wards, though as to any actual motions of his Soul that way, he be either diverted from them by some Deceit, or hindered in them by some Violence. Thus the stone has an Inclination towards the centre though it move, not that way, so long as some hand interposes to stop its motion. The Fountain has a strong tendency to send our streams of fresh water, though so long as the spring is stopped with stones, or mud, no water at all appears.  
A Christian then may fall partially but he cannot fall Totally.  
By a Final fall I Understand such a fall as he will never recover out of, nor shake off the prejudice of.  
Now a partial fall may be supposed, where thereiss not Totall. As there may be a final death, where there is no Totall. As when a Man dies as to one part, be it a leg or an Arm, which is so Seized on by the Palsy, as to lose all sense and Motion, which he never recovers again; in this case he dies finally, as to one part, though he die not Totally as to his whole body.  
Now this we say of one, who is Built on the Rock Christ, and is a Christian. As he can neither fall Totally, so as to lose his whole new life, Root and Branch; so neither can he fall Finally, so as never to recover that Measure of Life and Grace, which he is supposed to lose. Indeed he may lie some while in his fall, without Rising again by Repentance, as it was with St. Peter, who after he had denied Christ once, went on to deny him again, and again more Grievously, and continued in this sin without Repentance for about three hours, (as Divines by comparing together several Circumstances of the History, do compute) from Nine, till about Midnight, though he was Admonished of his sin, by the Cock Crowing Twice, for we find Luke. 22. 61. That St. Peter did not Remember what Christ had told him about his Denying him Thrice, before the Cock Crew Twice, till Christ looked upon him; and much more in David, who after he had defiled Bathsheba, and Murdered Uriah, Continued in his sin about a Year not Repenting, for he Repent not till Nathan reproved him, and Nathan reproved him not, till a Child was born of his adultery with Bathsheba, 2. Sam. 12. 14. But God will order it so, that by some Ordinance, or some Providence he shall be Excited, and Enabled, to recover himself again, either dureing his Life time, or however at his Death; he shall recover himself so, as to be able and ready to forsake every sin he has lived in, to discharge every duty he has Neglected, to overcome every lust he has been kept under by, to Exercise every grace he has been deficient in.  
But how does it appear, that those, who are Built on Christ, neither do, nor can fall, either Totally or Finally?  
I shall not go about to Evidence either of these distinctly, but shall handle them conjointly.  
1st. That life and grace, which Christians Receive upon their Union to Christ as their Foundation, head and Root, are resembled to such things as abide, if they do not grow and Flourish. It is like a well of Water, which usually is not dried up, though the Summer be very droughty, John. 4. 14. A well of water, Springing up into Everlasting Life. It is like a Tree Planted by the waters, which lives, and grows, and Flourishes, when others are quite dead for want of Rain. Jere. 17. 8 It is like Seed, which has Taken Root in good Ground and therefore abides, and Thrives, and brings forth Fruit, St. Mat. 13. 23. St. Luke 8. 15.  
But you will say all these things have their end, few Fountains but in time they quite fail: No Trees, how Commodiously soever planted, but in time die: No seed, but when it has brought forth as much fruit as it will, dies itself, and its Fruit will in time decay.  
Yet let it be Considered that all these, last full as long as it could be Expected, they should do, according to their nature, and if they last not always, it is because their Nature is but to continue for a time.  
Now it's the nature of saving grace to continue for ever, for it is Everlasting life as it is called, St. Jobn. 3. 36. He that believes on the Son hath Everlasting life. 1. John. 5. 11. God hath given to us Eternal life.  
2ly. Those who are thus united unto Christ are such as God has Chosen to Salvation, and therefore they cannot fall away Totally & Finally; if they could, they would miss of that Salvation which they are chosen to, and so God's Election would be Frustrated.  
Whoever are united to Christ are chosen of God, is evident, because all those are Effectually called, (Union to Christ being the Immediate result of Effectual Vocation) and none are thus called by God, but such as he has Chosen, Rom. 8. 30. Whoever are chosen of God are chosen to Salvation, is as Evident, for this is the End, which God designs to advance to, when he culls out such from the World, as he Judges fit for his purpose 2. Thes. 2. 13. God has from the beginning chosen you to Salvation etc. That whoever fall away from grace must Assuredly miss of Salvation, is evident to all, who understand and Consider.  
1st. What those, who are saved, are mainly saved from, and this is their lusts and Sins, Mat. 1. 21. He shall save his People from their sins, and this they cannot be, if they fall away from Grace.  
2ly. What they are mainly saved to, or for, and that is Glory. Now those, who have lost grace, are incapable of glory, grace differing not at all from glory but in degrees, grace is but glory in its Infancy, and glory is but grace in its full Growth.  
Now that those, who are Elected by God unto Salvation, cannot miss of it, is Evident, whether we consider Scripture or Reason. Scripture saith, it's not possible for the Elect to be 〈◊〉, i. e. Into such Errors or sins whereby they may miss Salvation, St. Mat. 24. 24. In so much that if it were possible, they shall deceive the very Elect. Whoever are Blinded, so as to miss Salvation, the Election Obtains it. i. e, Those who are Elected by Virtue of their Election Rom. 11. 7. And reason shows, that whoever are Chosen by God unto Salvation must certainly attain it, unless God want either Power, Effectually to pursue his purpose till he have brought it about, or will, to do what he is able, neither of which can be supposed, granting but that which none can with any show of reason deny, that God is Omnipotent on the one hand, and all Wise on the other.  
If he be Almighty, he can Effect whatever he has a mind to bring about; and if he be all Wise, he can never alter from what he purposes.  
The only reason why men change and give over pursuing what once they intended, when still it is in their power so to pursue it as to attain it, is because they are now of another mind then once they were, and that because they find Inconveniencies now, which formerly they never thought of; but this is their Foolishness, which is not to be supposed in the all wise God, who perfectly discerns whatever might be like to induce him to wave his Choice before he makes it.  
3ly. Those who are thus united unto Christ, are such as are Aprehended by Christ for some end, and will not be let go by Christ till that end be attained. As St. Paul was Apprehended by Christ, so are all that are in Christ, Phil. 3. 12. As our first Union unto Christ, Christ takes hold of us by the hand of his Spirit, and we take hold of him by the hand of our faith.  
Now that which Christ takes hold of us for, is to bring us unto that, which a Christian by his Inclination is Carried out to reach after; I follow after, that I may Apprehend that, for which also I am Apprehended etc. Now there is no attaining this, which is Holiness, and Righteousness, in their Perfection, with the peace, Joy and Glory, which is the Necessary result of these, without holding fast grace, and holding on in good works, in Obedience, patience, and Self-denial.  
Now they being in Christ's hand, to be brought unto this end, unless Christ want either power to keep them in his hand, or power while he does keep them in his hand, to bring them unto that Salvation he designs them for, how can those miss Eternal Life, of whom Christ saith, I give unto them Eternal Life, John, 10. 28. Who are kept by the power of God through Faith unto Salvation 1. Pet. 1. 5. They are come unto Christ, got into his hand, and such Christ will not Cast out, John. 6. 36. It is his Father's will, he should Lose none of them, Ver. 39 While he was on earth he kept those God gave him, John. 17, 12. Those that thou gavest me I have ●ept etc.  
4ly. Those who are thus united unto Christ, are such as have a Love to God and Christ, and Christ has a Love to them; now such no Temptations can Separate, it is Christ's Love to them, that makes him Join himself to them, it is their love to Christ which makes them Close with him. Now these Christ will always love, for his love is an Everlasting Love, Jere. 31. 3. Whom he loves he loves to the End. John. 13. 1. And this love of Christ Engages his Wisdom, and Power for their Protection, and no Temptations be they never so great are able to prevail against these, Rom. 8. 35. 39 God will not Suffer them to be Tempted above what they are able etc. 1. Cor. 10. 13. These, by God's help shall never overcome them so far, as to make them willing to leave Christ, and Christ will not leave them, though they should be willing to leave him, much less when they are not.  
5ly. They are Sealed by the Spirit unto Salvation 2. Cor. 1. Who hath also Sealed us. Ye are Sealed with the holy Spirit of promise which is the Earnest, etc. Grieve not the holy Spirit of God. God by giving them his Spirit, does that to them which men do by setting to their Seals, or by giving Earnest, they do confirm the bargain, and make sure the performance of it; So that hereby God's truth and faithfulness is engaged to make good the Salvation which he by the Seal and earnest, has Obliged himself unto; which he cannot do without keeping them from Totall and final Apostasy 1. Thes. 5. 24. Faithful is he who has called you, 1. Cor. 1. 8. 9 Who shall confirm you unto the End etc. God is faithful by whom ye were called.  
6ly. Uniting a Soul unto Christ as to its Foundation is God's work, which he gins with a design to Complete, for this is an Imperfect work in its self; the laying of a Foundation is good to nothing unless their follow a Building on the Foundation, and a perfecting the Building you shall not meet with any man who is in his Wits, that lets his work rest Immediately after he has laid the Foundation, unless he be diverted by more urgent Business, or hindered by downright Violence, as the Jews were in the Building of the Temple.  
Now this being God's work he'll perfect as well as begin it, For all God's works are perfect Deut. 32. 4. He leaves them not half done. This made St. Paul Confident of the Philippians doing well, Phil. 1. 6. God had begun and he could not Believe but he would go on.  
7ly. For all such as are United to Christ, Christ did pray on Earth, and still Intercedes in Heaven. What he prayed for Peter, he presses God for all, that their Faith may not fail, however Satan be let out to Tempt them, Luke. 22. 32. He prays that God would Keep them from Evil. John. 17. 5. And this he begs not only for his Disciples that then attended him. But for all that should Believe on him through their words Verse. 2. Therefore it cannot be pretended that this prayer was made for some few and not for all Christ's Members. Now if the Prayer of a Righteous Man be so Effectual Jam. 5. 6. Shall we think that the prayer of Christ, who is the Holy one of God, the Son of God, that it shall prevail 〈◊〉 nothing? may Christians be Confident That if they ask any thing According to God's will he hears them, 1, Joh, 5. 14. And may they not be as Confident that if Christ ask any thing he shall not be denied? he himself was so, John 11. 41. 42. I know that thou hearest me always. And St. Paul upon this account was very Confident that none could rise up against him to Condemn him, or otherwise hurt him, because Christ Interceded for him, among others Rom, 8. 34.  
8ly. This is the great thing which those who are United to Christ do most Prize, Love, and desire, seek, and pray for, that they may be Established in what is good, 1. Pet. 5. 10. Peter begged no more for the dispersed Jews, than every Sincere Christian begs for himself, that they may be kept from the Evil of Temptations. Mat, 6. 13, Christ Teaches them thus to pray by his Spirit that they may be made To go in the Paths of his Commandments Psal. 119. 35. Make me to go etc. Incline mine heart etc. Turn away mine Eyes etc. Now shall not he Who fulfils the Desire of such as fear him, Psal. 145. 19 Answer them in these which are so every way agreeable to his will? When they desire to be kept Close to God, and God desires it too; Shall the Devil, or the World, or the Flesh be able to hinder it? When God bids them Ask, Seek, Knock, and Encourages them to this, by telling them they shall Receive, Find, and get Opened, Mat. 7. 7. And when they follow his Counsel, and obey his Commands and take heart by his Encouragements, will he disappoint them?  
9ly. God is Engaged by Covenant to keep them from falling, and therefore he is Engaged to do his utmost Towards this, and he is able to do what he has Engaged to do, Judas. 24. Now unto him who is able to keep you from Falling etc. This is the Tenure of the New Covenant which God has Entered into with every one who is Really United to Christ, to Put his Law in their Inward parts and Writ it in their hearts etc. Jere. 31. 33. That he'll neither departed from them nor they from him, Jere. 32. 39 40. They shall fear him for ever etc. That he'll cause them to walk in his Statutes and Keep his Judgements and do them, Ezek, 36. 27. That he'll betrothe them to himself for ever etc. Hose, 2. 19 20. That the Mountains should sooner departed, and the Hills be Removed etc. Isai. 54. 9 10. That his Spirit shall not departed from them, nor their Seed, Isai. 59 11. Indeed these promises seem to be made unto Israel after the Flesh, but they were designed for Israel after the Spirit; the Jews Literal are but a Type of the Jews Mystical, and the promises, which were made to them in the Letter, according to their more Spiritual and high meaning belong to the True Israel of God. And we have the very same things promised in the New Testament, though in other Terms, that God will Build his Church so on a Rock that Hell's Gates, with all the power and policy of Hell, cannot prevail against it. Mat. 16. 18. And that the Spirit, which God gives his People, shall abide with them for ever; John. 14. 16. It's true also, that these promises are not sensibly made good to his People of a long while, yet even then they are Really made good, though not so fully as they shall be; they cleave to God, when their hearts seem to wander from him, they fear God, when their Hearts seem most hardened from his Fear.  
10ly. In those, who are truly United unto Christ, Sin is so Mortified as never to recover Life again, and the Soul is so Quickened as never to die again, no more than Christ died after he once risen; Those who are Really United unto Christ, are Baptised into his Death, so as they begin to die unto Sin, and though Sin does no die forthwith in them, no more than Christ dies immediately after he was Nailed on the Cross yet they continue dying by degrees, as Christ did, until they be quite dead, and they are Baptised into his Resurrection, so as to be Raised to a new Life which shall no more die than Christ did, after he was once Raised. And this is the importance of Rom. 6. 3. 11. Know ye not that so many of us, as were Baptised into Jesus Christ, were Baptised into his Death? Likewise reckon yourselves Dead unto Sin, but alive to God. And those whom it is thus with, can never fall either Totally or Finally.  
11ly. Those who thus fall, evidence that whatever they seemed, they never really were United unto Christ, for if they had been, they would have kept to him. It will appear, that we are Christ's house, if we hold on to the end, Heb. 3. 6. We are partakers of Christ, if we hold to the End, V 14. It will appear that we are Disciples indeed, if we continue in Christ's words, St. John. 8. 31. He saith not, we shall be Partakers of Christ, or we shall be Christ's Disciples; but we are already, if we have that in us, which will make us Steadfast. It will appear that we are Sons, if we abide in God's house for ever, V: 35. 'tis a certain Sign that those were never of the true Church of Christ, who at any time go out from it, 1. John 2. 19  
But, you will say, what Reason 〈◊〉 there, why those who are thus Built on Christ, cannot fall neither Totally nor Finally?  
I answer First, because the Foundation itself cannot fail, it being the Rock of Ages Psa: 26. Jesus Christ is the same Yesterday, and to day, and for ever. Heb. 13, 8. He is a sure Foundation. Isa. 28. 16.  
2ly. The union between the Soul and Christ the Foundation cannot be dissolved. On Christ's part it cannot, because he is altogether Unchangeable: On the Souls part it cannot, because Tho' it be mutable in itself, yet it is Established in Christ. There is a double Reason of its Establishment.  
1st. From the Nature of that Life, which Springs up in it from the Foundation of Life, Christ, unto whom it is United. This continually springing up keeps the will, which otherwise would be fickle enough, steadily bend for God the same way Heaven-wards; hence it 〈…〉 he, who is Born of God, cannot sin. St. John. 3. 9 For there is no Sin, but what is Voluntary, now their will is already Engaged for God: They may do, what ought not to be done, through Ignorance or weakness, being overpowered by Temptations, Transported by Lusts and Passions, but their Will cannot fully consent to Sin, because it is otherwise preingaged. Thus a Weathercock is very mutable of itself, but if there be a Wind, that Blows on it continually, that keeps continually in the some Quarter, the Weathercock itself will keep ; thus a Cork or some such light thing is easily movable this way or that way, but if it be cast into a stream, which continually moves the same way, it is determined to a certain motion.  
2ly. From the Power of God, which helps it against whatever would move it.  
To make this help God is inclined both by his infinite goodness, and his peculiar Love to them; he is obliged by his faithful promise, he having said. I will Strengthen thee, I will help thee, I will uphold thee with the Right hand of my Righteousness, Esa. 41. 10.  
He is concerned, as he consults his own Honour, which is Engaged to bring those into Canaan, whom he has brought out of Egypt, and Suffer not them to perish in the Wilderness: He is Enabled by his unsearchable Wisdom, his Irresistible power, and his being every where present, and continuing to Eternity, so that in no time or place can there any Temptation befall his People, which he is not acquainted with, and which he is not every way able to secure them against.  
As for the Exceptions against this Truth, they are several.  
1st. Those, Who should best understand this, if it were so, seem to doubt of it, as St. Paul, 1. Cor. 9 27. Lest by any means, when I have Preached to others, I myself should be a Gastaway, Phil. 3. 11. If by any 〈…〉 might attain to the Resurrection of the Dead  
Ans. If this instance were brought of any other, besides St. Paul and some of like eminent graces with him, or if it was brought of St. Paul when he lay under some great Temptation, we might answer, that tho' this were never so certain a Truth, yet those who lie under much darkness (As even these, who are called into the Marvellous light of God, during the Disadvantages of this life do) may question it. But I rather say, St. Paul there does not declare, that he doubts lest he should become a Reprobate, or lest he should come short of that eminent Grace, which he Expresses by the Periphrasis of the Resurrection of the Dead; but he declares, that if he did not use due means to avoid being a Reprobate, and to attain the Resurrection of the dead, he might be a Reprobate and miss that Resurrection; and therefore he could not but best●r himself in the use of means, that he might avoid this danger. He who says, he puts on hard, lest he should not get to his journey's end that night, does not declare, that he doubts he shall not get to his journey's end, though he should ride never so hard: he only declares, that without riding hard he expects it not, and if he do but ride hard, he fears it not.  
Obj. 2. But what need there any caution, when there is no danger. Thou standest by Faith, be not high minded, but fear. Rom. 11. 20. Let him, that thinketh he standeth, take heed lest he fall. 1. Cor. 10. 12.  
Ans. 1. Though there be no falling from Saving Grace, yet there may be from Common Grace. He that has the Talon and improves it not, may lose it. There are none that deny, but Common Grace, which is only the Workings of the Spirit upon a man, may be lost. And it is a Disadvantage to lose it (Tho' of itself it is not Sufficient to Salvation) both because those, who have common grace are nearer to Salvation than those, who have it not, and also because, if they should miss of Salvation, they are however even by Common Grace restrained from many sins, which otherwise they would run into, and thereby Aggravate their own Gild and increase there misery. Seeing therefore, many of those the Apostle wrote to, were such as had but a common work of Grace upon them, (as the Generality of the Visible Church ordinarily have no more) such cautions as these might be of use to them.  
2ly. Tho' one who has Saving Grace, cannot fall Totally and Finally from Grace, yet they may fall in part, and for a while; they may lose much of there light and Strength, and thereby ●● less holy, & unblameable, and Exemplary in their Lives, and have less Comfort in their hearts, God may be less pleased and honoured by them, and others less edified. Now this is so Considerable a disadvantage, that they may well be Concerned to take heed of incurring it.  
3ly. Tho' those, who have Saving Grace, be in no danger of falling quite from it, yet it is not to be Expected, they should be preserved without their own Watchfulness and Wariness. That which is the great security of God's People in their grace is, that one part of their Grace is a fear of God, and a Jealousy of themselves, and that which does Excite this fear, and awaken this Jealousy in them is the being cautioned of their danger. This makes them Work out their Salvation with fear and Trembling, Phil. 2. 12. Though the nurse have such hold of the Child, as to keep it from falling, yet to make it more cautious in its walking, she may Fright it by minding it of the danger it is in of falling, if it be left to itself, and this fear of falling may be one means to keep it on its Legs.  
Obj. 3. But does not this open a door to all Licentiousness, to tell men that they cannot fall away from Christ? May they not then say we may do as we list?  
Ans. 1st. Those, whom we assert to be past this danger, are only such, whose hearts are firmly principled with a Love to Holiness and Righteousness, and an hatred of all Impurity and iniquity; and those who are such, would not allow themselves in sin, though they should not apprehend any disadvantage by it.  
2ly. Those know well that what mainly secures them against this great danger of falling away, is that Principle of fear, which God has Implanted in them, and that it is the exercise of this, which is the means to preserve them.  
3ly. Even those know, that should they give way unto Corruptions and Temptations, tho' they do not fall away, yet they may incur other Inconveniences, whereby their Sorrows may be Multiplied, and Gods Judgements may be heaped upon them. None can expect to gain by presuming to sin, because they are so joined to Christ as they cannot be separated from him; God will follow them with such Inward Terrors, and outward pressures, as will weary them out of all these sinful Courses.  
Use. 1st. This shows the Excellent state, to which Christians (such as are so indeed) are arrived. They have got Grace, which is the most precious thing in the World, for it is the seed of Glory.  
They are got into God's favour, that favour, which is the Original of all Blessings whatsoever both of Soul and body: They are Sons of Gods, Brethren of Christ, Temples of the Holy-Ghost, Heirs of Heaven, Objects of God's Love and care, the Charge of his Provideace. And what makes all these advantages complete is, that they are so firmly stated in them, that they can never wholly lose them; whereas all worldly Enjoyments and accomplishments are Exposed to variety of hazards, even the firmest and surest of them. What reason then have those, who are advanced thus high, to give thanks to their Good God for what he has already done for them and further intends them? What need they care, though they want many of the Conveniences of the world which others have, when they have that, which is Incomparably of Greater worth, which the Generality of the World are without?  
2ly. Take heed of taking up with such Attainments in Grace, as may be lost again; That which may be lost, can never Everlastingly Advantage us; we are not Rooted and Grounded in it. We are not born again of Corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever. 1. Pet. 1. 23. Indeed Common Grace is better than no Grace, as it is a step nearer Saving Grace, and as it Restrains from such Extravagances as would increase our Misery in Hell, but it is not to be Rested in, how Specious soever it be, because it cannot assure us of Heaven, nor secure us from Hell.  
We should therefore be much in Examining ourselves, whether that Grace, which we please ourselves in, have a Root and a Spring within us; if not, it will not last long, it will never abide the Trials, it shall shall meet with in Life and Death. If it be not a New Nature in us, altering the very bent and Inclinations of our hearts, it will never continue. If the Living Word be not engrafted in us, it will never stay long with us.  
Whoever they be that think, that Saving Grace may be so easily lost, it is much to be doubted, whether ever they knew the Power of it, what a great Alteration it works in the Soul.   
St. Mat. 7. 26. 27. And every one that heareth these say of mine, and doth them not, shall be Likened unto a Foolish man, which Built his house upon the Sand: And the Rain descended, & the Floods came, & the Winds blue & beat upon that House: and it Fell, and great was the Fall of it. 
OUR Saviour having shown his hearers in the first part of the Parable, what it is to Build wisely, shows them now in the Second Part, what it is to Build Foolishly: In this part we have the Builder and the Building.  
In the Builder we have.  
1st. His Practice, he does something, he willingly Embraces the Easier part of Religion, he hears: Be the Doctrine never so pure, Spiritual and Practical; he can bear it, or at the word can give it the hearing; but the main thing he omits, he does little or however little to purpose, he either does nothing, or however not all.  
2ly. His Character, he is a Fool: It may be he conceits himself Wise, in that he uses prudence to distinguish between the Different parts of Religion, culling out the easy part and Leaving the Difficult, Closing with the creditable and profitable part, and waving the Ignominious and prejudicial part, whereas others Foolishly grasp the Flower and Prickle together, and while they strive to gain by Religion on the one hand, lose by it on the other. Yet he is but a Fool: God knows him to be so, and so in the Issue he will be counted both by himself and others, when he has ruined himself by that, which he thought would advantage him.  
In the Building we have.  
1st. The Manner of this Building, how it is begun and Carried on. The Foundation of it is laid in the Sand, and on such a Foundation the Superstructure is Raised. Now the Sand, being only an heap of little Particles altogether incoherent one with another, Easily admits into itself Water from the Floods of the Sea or River adjacent, which frequently overflow it from above, and Water from the Quick Springs, which arise from Beneath and Easily insinuate into it, whereby it must needs be Exceedingly weakened, and so Rendered unfit to support firmly any mighty Superstructure, at lest for any Considerable Time.  
2ly. The Trial of the Building. Even this is set upon by Showers, Floods, and Winds on every side, it standing somewhat higher than that Earth which is round about it, though it be altogether unacquainted with those Violent Assaults, which the other meets with, it usually falling, before it be greatly put to the Stress.  
3ly. The Proof of this Building. Tho possibly it may stand for some time, yea even after it is begun to be Assaulted; it tumbles not at the first Fall of Rain, the first dash of a Flood nor the first Blast of Wind, yet at Last it falls, yea And great is the fall of it: It falls Suddenly, few or none Expecting the Fall of it; it falls Totally, no part of it Remaining Standing; it falls Irrecoverably, so as never to be in a Condition for Rebuilding again.  
Doct. 1st. There are some, that content themselves to he●e Christ's sayings, but never heed to do them. There were such sort of People in Ezekiel's time Chap. 33. V 31. They come unto thee, is the People cometh, and they Sat before thee as my People, and they hear thy words, but they will not do them. And some in Jeremiah's time, that went somewhat beyond these, who not only came to hear that Prophet and professed that they desired to hear him, that they might know, what they ought to do, yea and promised, they would do whatever he declared to them in God's name they should do; yet for all that, when they are told what they pret●●● they desire to know, they obey not. Chap. 42. v. 1. 6. and Chap. 43. v. 2. Such were those in Moses his Time. Deut. 5. 27. Yet those are the very People, who (all but two persons) were out off in the Wilderness for their great Disobedience. Many of these no doubt Christ did observe in his Time, which gave him occasion to detect their Folly in this Text; we read of Thousands who Flocked after him, five Thousand at one Time St. Mat. 14. 21. Four Thousand at another besides Women and Children. S. Mat. 15. 38. Whom it is probable he taught as well as fed; yet do we not find, that he left many faithful Obeyers of his Doctrine. Yea many of his hearers turned Persecutors of him, as many of his Servants have Experienced the like from their hearers, witness S. Stephen. Acts 7. 57 and S. Paul. Acts. 22. 12. It was not an Impertinent caution which St. James gave, Jam. 1. 22. Be ye Doers of the Word, and not Hearers only, deceiving your own selves. He knew that many of those, whom he wrote to, greatly needed it.  
1st. Of these some come to hear without the least Intention to do what they hear. Men are induced to come to Church for many other ends besides Hearing: Some come to see and be seen, as many People go to Markets and Fairs, not that they have any Business there, but they can find nothing to do at home, and they have a mind to look about them. Thus even Dogs love to be where most company is stirring. Others come to please such as they have some Dependence upon, and expect some Advantage by, whether they be Masters, or Parents, or Neighbours, or Friend. It may be these either intreat or command them to come, or otherwise Express, that it is their Pleasure, they should come, and they are afraid to incur their Displeasure; they would not be frowned upon, nor chid, nor incur any Inconvenience by not coming, yet if they had only themselves to please, they had rather sit at home, and sleep, or drink, or play, or else go abroad to some Idle People like themselves, and spend their time with them in vain Talking. Others come for their credit's sake, that they may not be looked on among sober People as such as are wholly void of all sense of Religion; such as have neither Reverence to God, nor care of their own Souls; such as believe Heaven and Hell to be merely the Dreams of Melancholic Fools, which please themselves with their own dote, or else the Devices of Subtle Politicians, to keep simple People within Bounds. Others come to save themselves from the Lash of the Law, which Requires Peoples attending, where they may hear, under several Penalties. And it may be it would be better for some Souls, if these Penalties were more strictly Exacted; This might put them upon using those means of Grace, which God has provided for them, if not for Love of their Souls, which the Generality have little sense of, and little concern for, yet however for Love of their Purses. Others come to quiet their Consciences: there is in most People an Inward Sense of a Deity, which they cannot shake off without offering extreme Violence to the Faculties of their Souls: this restlessly puts them upo● doing something, which may be pleasing to th●●● God, in whose hands themselves, their Comfort and their Hopes are.  
Now there are but two things, which a awakened Conscience can Expect, should fin● acceptance with God.  
1st. Holiness and Righteousness in the Principles and Practices of them, which comprehend under them Faith, Love, Meekness, Lowliness Patience, Resignedness etc. With the various Expressions of them.  
2ly. Outward Means, which being diligently and Faithfully made use of might, through the Influences of the Good Spirit, bring unto these Gracious Principles and Practices.  
The First of these, considering the degeneracy of our nature, are very remote from us, and not to be attained without Difficulty. The Second are near to us, and we may use them in some sort without any Care, Toil, and Trouble. Now those, who have some Conscience, must have something to quiet it with, And those, who have but a little Conscience, can get it quieted with a small matter; and those, who are lovers of their own Ease and Pleasure, would be 〈…〉 little cost and Trouble with their Conscience as may be. Now it is as cheap a way of Pleasing God as can be (if it would but serve) to give him the hearing, as to what he speaks outwardly by his written Word, and by his Ministers, and when that is done, to do what they list.  
Obj. But is it Possible, that men should be so Swayed with these Collateral Inducements, to come to hear, and not at all be touched with the sense of the Great Inducement, which is the Saving of the Soul? And sure if they had any regard to that, they could not satisfy themselves in Hearing without Doing.  
Ans. Indeed we must needs grant this Last, that they could not: no more than the Patient, who is grievously Troubled with a Vexations and Dangerous Malady, can rest merely in hearing what the Physician talks to him, without using the Remedies which he prescribes. For alas! What does it advantage a man to hear of the causes of his Malady, or the means of his Recovery, if notwithstanding all his hearing, he continue afflicted with it, as he must do, until he make use of what may help him? But yet it is too Ordinary with men to have little sense of the Poverty and Misery the Soul is in, little Apprehension of the Danger it is Exposed to; they little feel, how much it is their Concernment to provide for their Souls and for Eternity, whatever become of this Body and its Temporal Life. Hence it is, that any thing sooner prevails with them to hear, than that which should prevail with them: They are Carnal, Sensual, worldly, Selfish, therefore those Considerations work with them, which suit these Principles.  
They know not, that their Souls need so much, to yield them full and Lasting Satisfaction, that which the enjoyment of the choicest Creature Comforts in the greatest fullness and Security can never Promise them. They know not, that their Souls lies Enslaved to those lusts, which they must get completely freed from, or else it is Impossible they should be happy unto Eternity. There can in no wise be any true Peace, any true Joy, where Pride and Covetousness, Envy, Wrath and Malice, Love of fleshly ease and Pleasure, or any one of them, or any branch of them are Predominant. They know not, what great Temptations they lie open to on every hand, from without, from within, from the World, from Satan to draw them to Sin, to withdraw them from Duty, to detain them in those Lusts and Pleasures, which they have once given way unto. They know not, that they can in no wise free themselves from this Poverty, Misery, and Danger by all their own Policy and power, when they have improved them to the utmost to help themselves by them: The Grace of God must powerfully put in for their Relief, or else they infallibly perish, and there is no help for them. They know not, that it is Gods Ordinary Method to Visit those with his Grace, which meet him in the use of those Means he prescribes, yet not Expecting from the Means, but from God, working in them, with them, and by them. Those he Quickens, those he strengthens, those he Excites, he Assists and Directs. He never fails to do for those, who do the utmost they can for themselves; Who have such an earnest desire to be delivered from the Power of their Lusts, to be Reclaimed from the Evil of their Ways, that they Readily make use of whatever means may help them herein.  
2ly. Others come to hear with some Intention to do what they hear, but with no full, no settled Intention.  
1st. They come not with a Full Intention; something they are willing and ready to do, what they can do with ease, Credit, advantage and Safety, but other things they cannot afford to do. jehu will hear the Prophet in whatever he speaks Concerning the Destruction of Ahabs' Family, and the Extirpation of Baal's worship, for these not only consist with his Interest, but are very Subservient to it: But as for the Pulling down the Calves at Dan and Bethel, in this he musts needs pardon him, he cannot do it without Shaking the very Foundations of his Kingdom, 2. Kings 10. 29. Johanan and Jezaniah, the Captains and the People are Gods very humble Servants, they are willing and ready to do whatever he bids them; only with this Provis●; that he bid them do nothing, which Thwarts either their Inclination or Interests; If God do but Require them to do what they have a great mind to do themselves, they will not in the lest stick to obey him, but if God will need cross them, and when they have a mind to go into Egypt, charge them to stay in Judea, he must excuse them, it is but reason they should serve themselves in the first Place. Jere. 43. 24. Herod can well endure to hear John the Baptist, yea, he will hear him gladly, and do many things also which he bids him do, Reform many things in his Kingdom, many things in his Court, and some things in himself; he will Countenance good People and good Ministers, such as John, he will Check those who would Suppress and destroy them, such as the Scribes and Pharisees St. Mark 6. 20. If John will but connive at one or two things in Herod, Herod and he will never fall out; but if John be so unreasonable as to require him to part with his Herodias, Herod will never obey him in this, Let John say what he will: He cannot Brook to have Princes Pleasures intruded into and Meddled with by such Saucy Fellows as John; If Herod for John cannot quietly keep and enjoy his Herodias, John for Herod shall not long keep his head. Judas will hear Christ, and obey him too, so far as to leave his Estate and Friends to Fellow a poor despised Jesus, yea, he will keep to him, tho' Envied, Hated, Reproached and persecuted by the Wise and great men of this World, those who are uppermost both in Church and State; yea, if Christ will bid him preach to a People that will de●●de him, and Scoff at him, and otherwise contumeliously use him, he will not stick at this neither; but let Christ bid him, Take heed and beware of Covetousness, S. Luke. 12. 15. It is to no purpose: he is Resolved to hug this Darling Sin, though it should prove his Ruin. The Young Man is desirous to hear of Christ, what he must do to he Saved; he can patiently endure to hear all the Commandments pressed upon him, and Obedience to them required of him; Let Christ say Thou shalt do no Murder etc. He will hear Christ's Doctrine, yea, approve it and obey it too. But if Christ come a little too near the Quick, and tell him he must part with all his Lands, his Barns and his bags, If he would come to good, this he can abide no longer, away he goeth Sorrowful S. Mat. 19 16. 22.  
2ly. They come not with a Settled Intention. There are few so bad, but they have now and then stirring in them some good desires, some good Intentions, yea, some such Intentions as are Heightened into Resolutions: for there are none, if they be not quite left by God, whom the Spirit of God, is not now and then dealing with to Engage them for Heaven and Holiness: But all these good thoughts, desires and Intentions are but As a Morning Cloud, and as the Early Dew they go away. Hos. 6. 4. They abide but a little while, any new Temptation dashes them all. The Intentions and Resolutions of many men, but like the Efforts of dying men, which are very Vigorous for a while, but they have soon done, as is seen in those, who are deadly wounded, who go strongly a while, but soon fall dead to the Ground.  
They are Almost Persuaded to do this and that, as Agrippa was to be a Christian, Acts 26. 28. But they are soon of another mind, and their good thoughts prove very Volatile.  
There is a double Account of the Fadingness of their Good Intentions.  
1st. They are incited in an Heart, where there is nothing Suitable to them, as heat in Water, whose Nature is quite contrary to this Quality, for let Water be made never so hot, if it be left to itself, it Quickly Cools again. A Fish will not stay long out of its Element, it finds nothing to nourish and Cherish it, but every thing is Troublesome to it. It is with Good thoughts, desires, Intentions and Resolutions as it is with Grain in an Unsuitable Soil. They never come to any thing, like The Seed, which fell among Thorns, that soon Stifled it. Luke. 8. 14. Some Lust or other gets up, and quite Chokes whatever good is stirring in a bad Heart, for it has no Root there and can gather no Strength, and so is Easily overpowered.  
2ly. They are assaulted by several Temptations from the World and Satan. The Businesses of the World so throng men, that they have little Leisure to Prosecute whatever Intentions they have, which may advantage them for Heaven. The cares of the World do so fill the Heads of many, that they have little Room for any Serious Thoughts, they quite forget all their Good Intentions. The Pleasures of the World and the Flesh do so possess men's Hearts, and take up their Time, that they have neither Leisure nor Will for those things which in their good moods, they once intended. Satan by his Suggestions either directly opposes the Prosecuting of good Intentions, representing to men the great Inconveniences, which those Courses threaten, that they may prejudice us in our Bodies, Estates, Credit, Liberty, and Relations; that they may bring inward Dispuiet and Outward Vexation; Or else he subtly diverts us, persuading us, that there is something more Pertinent, more Necessary to be done by us for the Present, and that we may let this alone till Another time, when we shall have more Leisure and fairer Opportunities. Thus Felix thought of hearing S. Paul further, but he would put it off to a more Convenient season. Acts. 24. 25. Satan knows that if he 〈…〉 delay the Execution of Good Intentions he presents them, for they soon die of themselves.  
●se 1st. This shows the great folly, which is in men's hearts. And this their Folly appears in two things.  
1st. In that they content themselves with that which is to no Purpose at all. For let them Hear never so much, and ●gain thereby a great deal of Knowledge, if they do not reduce their Knowledge into Practice, and do as they Hear, they are never the nearer. To what Purpose doth a man know, what will cure his Disease, and what will heal his Wound, if he never 〈◊〉 out to pr●cur● the Medicine, if he never care to 〈◊〉 and apply it, but suffer the Disease to 〈◊〉 and the Wound to Corrupt, until they have killed him To what Purpose is it for a man to know the ready and certain way of the Place, where he may get all his Necessities supplied, 〈◊〉 wh●n he knows the Way, he never offers to take it, but rests where he is till he Perish through Hunger, Thirst and ●●●●●ness?  
2ly. In that they please themselves, in that which will certainly prejudice them. For men had much better not know God's will, than when they do know it, not to do it. Their sin becomes more h●inous. S. John. 9 41. Jesus said unto 〈…〉 ye were Blind, ye should have no Sin; but now ye say, we see; therefore your Sin Remaineth. Christ here aggravates the Sin of the Pharisees, in that they sinned with their Eyes open. If ye were Blind, ye should have no Sin. i. e. None in Comparison of what now ye have. The more Will there is in any Sin, the more Wickedness also, and the more Knowledge there is, the more Will. And their Judgement becomes of more Grievous, like that of the Servant, which know his Lords will, and prepared not himself, neither did according to his will, and therefore was adjudged to be Beaten with many Stripes. S. Luke. 12. 47. God is more highly provoked by those, who presume to do what they know is contrary to his Will, and therefore he will more severely Punish them. And it adds to the Wright of their Judgement, when our Conscience has greater Reason than Ordinary to upbraid us for bringing ourselves Voluntarly under it, in that we were told the way to Escape it, and entreated, yea Commanded to take this way, and yet we would not.  
If any shall say, that if Ignorance somewhat Extenuate the Sin and alleviate the Judgement, it will be the wisest course to live in Ignorance, and to shun Knowledge.  
Let such know, that although Unavoidable Ignorance extenuates Sin, yet affected Ignorance aggravates it. When men are desirous to know, what they should do and omit, and are Willing to do their Duty according to their Knowledge, and Neglect no means, which God Vouchsafes them, whereby their Knowledge may be increased. In this case, if they do what ought not to be done, or Neglect what ought not to be Neglected, God imputes it to their Ignorance, and not to themselves, and he accounts this Ignorance their Unhappiness, rather than their Sin. He deals with them, as he did with S. Paul in the like case, they obtain Mercy, because they do it ignorantly. 1 Tim. 1. 13.  
But if men, being desirous to Sin without any Check of Conscience, do therefore shun to know their Duty, when they have means of Knowledge, that they may go on in their Sinful Omissions and Commissions without regret or Reluctancy, their Ignorance of their Duty doth but make their Sin the more heinous. The Reason why they do, what they ought not, and do not what they ought, is not because they know not what ought or ought not to be done: For if they did know this Never so well they would do as they do still, therefore their Ignorance cannot Excuse that Sin, which it has no Influence upon. Besides, if their being Ignorant of their Duty were the Cause of their Transgressing it, yet they being the Cause of their own Ignorance, in that they do purposely decline those means, which might remove it, lest they should by them come to know their Duty, they can in no wise be Excused by their Ignorance. Their Ignorance in this case is not a bare Circumstance of another Sin, but a distinct Sin in itself, in that it is a Voluntary thing in them and their own Choice: Yea, 'tis an heinous Sin too, in that the End it is designed for, is that we may commit All Wickedness with more Greediness. He that is naturally Blind, if through his Blindness he run into some Mischief, he is pitied and excused; but he that can see well enough, and yet shuts his Eyes on purpose, that he may pretend this as an Excuse for his doing a Mischief, he is the more Severely censured and the more Grievously Punished for it.  
Use. 2. This shows the great Untowardness, which is in men's hearts, that they are so bad, as to bring forth no Fruit, when they have such advantage by Hearing, to make them Fruitful. Hereby they are instructed what to do, they learn what God does Counsel and command them to do. Hereby they are convinced, how much it is their Concernment to do what they are Counselled and Commanded: It is as much as their Souls are worth to Neglect this: It is the certain Loss of Heaven, the certain Incurring all the Torments of Hell. Hereby they are directed, how to discharge their duty, so as will make must for God's Glory and their own Advantages; they are directed, how to get those Helps, which may incline and Enable them for their Duty, the Quickening and strengthening Virtue of the Spirit. Hereby they are 〈◊〉 to set about their Duty, notwithstanding the Difficulties of it, and the Disadvantages by it. Now when men have such Instructions, such Convictions, such Directions, such Encouragements to set about Doing, it is a sign of great Naughtiness in their Hearts, when nothing will make them do their Duty, neither Respect to God, nor to Themselves and their own good.  
Use. 3. This shows the great Necess●●y of getting the Heart throughly 〈◊〉, getting the Law writ in the Heart, getting the Spirit of Life, which is in Christ, and Improving those Promises, whereby God 〈◊〉 Encourage us to expect these great things from him. For than shall we both Know Gods will and be Willing and ready to do it, but not till then. We may without this Hear with our outward Ears, what ever 〈◊〉 can tell us of our Duty and Gods will and yet never Understand it; we may Understand, and never Believe it: We may Believe (for so do the Devils in some sense) all God's Word and never Obey it. But when the Lord has put his Spirit within 〈◊〉, to cause us to walk in his statutes Ezek. 36. 27. We shall walk in them. When God has Created us in Christ Jesus unto good works, we shall Walk in them. Ephes. 2. 10. If God Sanctify us throughout in Spirit, Soul and Body, we shall be preserved 〈◊〉 unto the S●cond coming of our Lord Jesus Christ. 1. Thes 5. 23.  
Use 4. This shows, how Unreasonable it is to blame Ministers always 〈◊〉 the Unfruitfulness of their Auditors and to Reproach them with the Sins of their Heavens. It is Possible, be their Preaching never so Powerful, their Lives never so 〈◊〉, they may little prevail with their Authors to bring them unto good.  
If men may hear Christ's sayings from his own mou●●, and yet 〈…〉 them, when they have 〈…〉 there was so much Tu●●h in his 〈…〉 so much 〈◊〉 and Prudence in 〈…〉 of Handling it, as never can be Expected from any mere man, how much more may they hear what is delivered by others, without Profiting by it? Take the most Eminent Preacher, that ever Taught, and let him be the most Unblameable Liver that ever Lived, yet this may be Retorted upon him.   
St. Mat. 7. 26. 27. And every one, that Heareth these Say of mine, and doth them not, shall be likened unto a Foolish man, which built his House upon the Sand: And the Rain descended, and the Floods came, and the Winds blew, and beat upon that House; and it Fell, and great was the Fall of it. 
I Have showed you, what is the Practice of some Professors of Religion, they are ready enough to hear, but Backward to do what they hear. Now follows the Character, which they meet with, and the Grounds of that Character. For the Present it may be they conceit themselves Wise, and others who Observe them, Judge the same of them too; but when after all their Care, Pains, and Cost, they are so far from being any thing Advantaged by what they have done, as to be greatly Prejudiced; when they are Disappointed in their hopes of finding rest, warmth, plenty and security in the house they have been so long about; when the House they have with so much Trouble reared, co●●●s Tumbling about their Ears, and either Kills them or leaves them destitute of Harbour; when things prove thus with them, than it will appear how Foolish they have been: and this will appear both to themselves and others.  
Doct. 1st. Even those who rest in bare hearing of Christ's Save without doing them, are in some sort Builders.  
For, 1st. They Propose the same Ends to themselves that Builders do. They aim at living more Comfortably and Commodiously than they do for the Present: They would not be Exposed to those Necessities and Inconveniences, which those who are wholly without Shelter cannot avoid. Though they Consider not how they may do well to Eternity, they however Consider, how they may do well during this Short uncertain Life.  
2ly. They do something in Religion in order to the 〈◊〉 those Ends. They will hear, be the 〈◊〉 never so pure, the Counsel never so Wholesome, the Precepts never so strict, the Promises never so high and Spiritual, the Threaten never so dreadful and Terrible; be the Teacher never so awful & powerful. Yea, they will do more than hear, they will Remember Something too; at least, if there be any thing of Wit, of Reason, or of Scripture; if there be any thing to Inform the Judgement, to warm the Affections, or to Reform the Life. They will Repeat, also, they will tell others what they have heard and Observed, and Retain still in their Memories. Yea, they will approve and applaud both the Doctrine and the Preacher, as some did Christ, S. Joh. 7. 46. Never Man spoke like this man.  
3ly. They attain something by what they do, something they rear up, which looketh like a Building, which may be of some use to them.  
1st. They gain some Reputation in matters of Religion both with knowing and Ignorant Persons. Those who are Ignorant, admire them, as such as have attained a more than ordinary Stature in Religion: they see others wholly Neglect, if they do not greatly despise, whatever looks like Religion; and they observe in these, both as to their Carriages and deal, something more of Civility and Honesty, than is every where easily to be met with, and they are not ware that Natural Conscience, Carnal prudence, and Worldly interest may make a fair outward Reformation, when the heart is stark naught. Those who are knowing favour them, for they see them draw nearer to the power of Religion than other People commonly do, who altogether Neglect the Form; and they have so much Charity as to hope, that where there is so much show without, there may be some Reality in the heart: However it is more pleasing to such as desire God's Glory and the good of Souls, when men notwithstanding what can be said and alone, 〈◊〉 by wicked, to see them rather Modesty Wicked 〈◊〉 Impudently as those in Isai. 3. 9 Who declare their sin as Sodom, and hid it not.  
2ly. They make to themselves an● Interest with those, who Esteem and favour them for what they seem to be; This Advantages People several ways. As to their Trades it oft brings Custom: men would have those, whom they have the greatest Favour for, to Thrive best, and therefore so far as they can without Prejudice to themselves, they are willing to Further them, men expect the best Usage from those, whom they have the highest Opinion of and therefore they will rather Choose to deal with them than 〈◊〉 others upon their own Account. As to their Marriages, be they Men or Women, they are more likely to do well, if they have a form of Religion (though there be little else) than if they were wholly without it. Upon a worldly account such Husbands and Wives, are more Eligible than others, because they are more likely to Order their Worldly Business prudently: There is less Danger of their wasting their estates in Extravagancies. For a form of Religion, if it do no more, does however Restrain People from Drunkenness, Fornication, and Expensive Recreations.  
And upon a Spiritual account, they are still more Eligible: there is Reason to hope there may be Grace, where there is this profession, and those who have Grace will be more Inclinable to Endeavour the good of their Souls, whom they come into so near Relation unto, and they will be better Capacitated for it, as understanding how the Good of the Soul may be promoted. But if there be no Grace, yet if there be an Outward Complying with the Law of God there may be some good got by their Example; if there be an using of the Externall means of Grace in Hearing, Reading, praying, etc. (as there will be, where there is any Profession) honest hearts may get some good by this. There are none who have any Seriousness in them, who are willing to dispose either of themselves or their Children to such as are wholly void of any show of Religion, whom they can expect little Comfort with, little Advantage from in reference to Eternity. Those who are themselves serious, when they may have their Choice, are not willing to Meddle with the Children of others upon any account, when they know they have not been Soberly and Religiously Educated. And how can any Expect to find them thus Educated, when he, on whom the main of their Education depends, does not the least pretend to any Religion himself?  
3ly. They somewhat Quiet their own Consciences. Conscience, if it be not quite Lulled asleep, will be putting people upon doing something, which may conduce towards the Salvation of their Souls; if nothing at all be done which has some Tendency to this, the Conscience will in no wise be quiet, unless it be asleep: If something be done, though it be Insufficient, this may serve to quiet Conscience for a while, Especially when the man by his Business and Recreations sets himself, as much as he can, to divert himself from all Conference with his Conscience. Now Men endowed with Reason are like Beasts in this, that they Commonly live by sense, and if they may have ease for the present, they care not what Extreme misery they plunge themselves into afterwards.  
4ly. They please themselves with some 'Slight hopes of doing well to Eternity, because as to the Externall part of Religion, they do as the best do, and they differ much from the generality of the World, who pretend to mind nothing but Earthly things, therefore they presume they shall be a Difference between them at the great day; and seeing here they separate themselves in some sort from those, who are openly lose and Wicked, God will Separate them hereafter also. Now men like it very well, when by an easy Piece of Formality they can get themselves raised unto Hopes, that it shall be well with them, when this short Uncertain Life is at an end, and can withal freely indulge themselves in the Enjoyment of whatever Pleasures are here below.  
Use. Though by our Religion we may raise some Building for ourselves, if it be not such a Building as will afford us Comfort in the Greatest distress, we can be in on this side the Grave, either during this Life or in Death, such as will do us good after this Life, assuring us of Heaven, and securing us against Hell, we have little reason to rest here. Indeed it is observed in all ages that it is some of this Building that undoes most, as Christ in his time Observed, that the Publicans and Sinners were in a fairer way, then Scribes and Pharisees S. Mat. 21. 31. Not that hearing, reading, praying etc. hinders men from Heaven, but the Resting in these Duties doth, when men pride and please themselves in these, without pressing after something, which is higher and better than these. When men Build by their Religion, and Build nothing to purpose, they Ruin themselves by it. When men have either no Religion at all, or set nothing by their Religion, they are far more easily wrought upon, they are more ready to Consider truth, when it is proposed, and to submit unto truth, when it is discovered. Nothing but an Extraordinary Vivification of Christ, could take S. Paul off from that Religion which he had professed, and found advantage by. Phil. 3. 7. What things were gain to me, those I counted loss for Christ. Had not Demetrius found some Worldly advantage by the Religion he also professed, he would never have to pertinaciously adhered to it, and so stiffly have opposed S. Paul, when he acquainted him with a better. Acts 19 35.  
Doct. 2. They that only hear Christ's sayings but do them not, do only Build on the Sand, that is, they Build without a Foundation, or on such a Foundation as will last but for a little while.  
For 1st. The Credit they get upon a Religious account has no Foundation they are not Really what they are taken to be, though they have a form of Godliness, they are without the Power of it, if they do not deny it 2 Tim. 3. 5. Though they have a name to live, yet they are Dead. Rev. 3. 1.  
2ly. The Advantage they make by their Religion, as to their Trades or Marriages has no Foundation. All the ground there is for their being better Customed, and more Desired than others are, is their being supposed to be such as truly fear God, when they are far from that Fear.  
3ly. The Quiet they have in their Consciences, is without Foundation. It is only grounded on a Mistake, that their Hearts and Lives are far better than they are, that their Condition is a great deal safer than it really is.  
4ly. The Hopes they have of Heaven and Happiness is without Foundation. If they have any Grounds for these, it is either because they suppose, that all who Profess Religion, shall go to Heaven, and if so, then will Judas and Simon Magus also, for they were great Professors in their time: or else they suppose, that there is some Reason for their going to Heaven, when others are excluded thence, whereas notwithstanding that Profession, they still have as Vile natures as any have.  
Now thus it must needs be, because there are but two Foundations, on which to raise and continue any of these advantageous Buildings, and both these are wanting in Men, who Hear Christ's say, but do them not.  
1st. Read Goodness within. And this can in no wise be, where there is no Change of Nature, and there will never be any change, where Christ's words are only heard, but never heeded. The main Drift of all Christ's Discourses are to bring unto Regeneration, and this men will never be brought unto by a bare Hearing of Christ's words. There must be a Vehement striving of a man's Spirit and a potent work of God's spirit upon the Soul, before any can be brought to this. Let men hear or read the Counsels, Commands, promises and Threaten of the Gospel never so much, if they be not hereby Excited unto the great Work of Believing, S. Joh. 6. 29. Which is a laying hold of God's power, for the Cleansing of us throughly, there is nothing of Worth and Goodness, which may be a Foundation of outward Love, and Esteem or of Inward peace and hope. Good nature and good Parts, good Moral qualifications and a fair profession of Religion will not serve here.  
2ly. God's peculiar favour. It is God alone who gives Repute and Honour, who raises Friends, that shall be ready to help us, when we stand in need, When a man's ways please the Lord, he maketh even his Enemies to be at peace with him. Prov. 16. 7. It is he who speaketh True peace to the Soul, he Challenges this as his Prerogative Isai. 57 19 I create the Fruit of the Lips, Peace, Peace to him that is far off, and to him that is near, saith the Lord. Hence this peace is called the Peace of God. Phil. 4. 7. The peace of God, which passeth all Understanding. And God the Author of it is called the God of peace. 1. Thes. 5. 23. The very God of Peace sanctify you wholly. When he giveth quietness, who can make Trouble? Joh. 3. 29. It is he, who begets hope in his People, if any be Begotten again to a lively hope, it is by the God and Father of our Lord Jesus Christ. 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ which according to his Abundant mercy hath Begotten us again to a lively hope, by the Resurrection of Jesus Christ. He is the God of hope. Rom. 15. 13. Now the God of hope fill you with all joy and Peace. When the Lord Roars out of Zion, all other hope, which is not of his Raising, quite fails Joel. 3. 16. The Lord also shall Roar out of Zion, and utter his Voice from Jerusalem, the Heavens and Earth shall shake, but the Lord will be the hope of his People, we must not Expect then that any of these Advantages should last, when we have them only by Gods Common Providence, not by his Peculiar favour.  
Use. Let men please themselves never so much in any Advantages, which they make of their Religion, beside the proper Advantages by it, which are the Renewing of the heart, the Reforming of the Life, the saving of the Soul, the being United to Christ, Interested in him and Influenced by him; the being useful in their Places, Contented with their Conditions, Prepared for all the Changes of this Life, and the great Change at Death: If we be not by it brought to Love, Fear, and trust in God, more to make Conscience of all our Ways, following whatever is Good, and Eschewing whatever is Evil, there is no Foundation laid in us for any durable Advantage by Religion.  
Doct. 3. Whoever in Religious Concerns, Build on the Sand, are but Foolish Builders.  
Their Folly will appear, if we consider.  
1st. That the Concernments, which we have by Religion to promote and secure, are the highest Concernments, which we either have or can have: They are the Concernments of our Souls, our better and our more lasting Part, what makes for the purity, Liberty Glory and felicity of our Souls, which are the Immediate Work-man-ship of God, the Great purchase of Christ Blood. They are our Concernments to Eternity, what may make for our Everlasting Peace Joy, and Glory; and these are far greater than any of the Concernments of this short uncertain Life can be. They are such Concernments as the wise God accounts great, this was the care of God's Everlasting Council, how to secure these; this was the design of Christ great undertaking, to promote these.  
2ly. The little provision, which is made for Securing these Concernments by such as Build on the Sand.  
Such slight work will nothing Advantage the Soul. For whatever Change is made in the Outward man by it, there is none at all made in the Inward, the Soul itself after all the Reformation, which a bare hearing makes, remains as poor, as polluted as ever. The Soul is still at as great Enmity with the Holy God, at as great Distance from the Blessed God, in as little Peace with its self, in as great Slavery to its Lusts, as ever. However, if such 'Slight work could Advantage the Soul for the present, it cannot long Advantage it, for it will never l●st. An Herb without its Root will soon Whither, and House without its Foundation will soon fall.  
3ly. The expense we are at for making this poor Provision is great. Those thoughts and that time, which is laid out about Hearing, if they had been wisely managed, might have brought us to the Obedience of Faith, whereby we might have come to be Redeemed from all Iniquity, to be Purified unto God a peculiar People, and got our Souls finally Saved: whereas now as we use them only to get a little Credit, and to make a little Worldly Advantage by a Profession, to put off the Rebukes of Conscience a while longer, and to delude ourselves with a vain hope of Happiness, which, unless we be Changed greatly from what we were, we are like to be great Losers by, we lose God Christ, and Heaven, all these Utterly and Everlastingly.  
Use. Let us take heed we be not such Foolish Builders.  
1st. Lest we undergo the great Reproach of being Fools, the greatest Fools of all. For none are so great Fools as those, who Fool away their Souls, and fool themselves into Hell, in which there is no Comfort, out of which there is no Recovery. Whatever men think of us for the present, they will then know us to be Fools, when we have utterly lost our opportunity of being saved, and have Ruined ourselves Irrecoverably. And we ourselves shall call ourselves Fools, and shall upbraid ourselves with, and Curse ourselves for our own Folly; when we find and feel what Miserable Creatures, we have made ourselves to be. And lest we reap the Bitter Fruits, of our Folly, being utterly excluded from that Joy, and Glory, which was as seriously offered us, as it is offered any, and we were as solemnly invited to it as any, and we might as certainly have attained it as any, had we been but Faithful to God and our own Souls; being finally concluded under that Misery, which we can neither bear nor escape.  
That we may be wise Builders, we must look well to our Foundation, that it be solid, and that our Souls be closely united to it. Let Christ be our Foundation, and let us take care that we be made one with him.  
Doct. 4. All Buildings in Religion, which are Founded on the Sand, be they never so high and Specious, will fall at last, and the Fall of them will be Great.  
Sometimes God suffers them to Fall during this Life. Thus it was with Judas, who betrayed his Master, withdrew himself from the Society of the Disciples, lost all the Reputation he had got by being an Apostle, was greatly disquieted in his own Conscience, and Killed himself; after he had done much, suffered something, gained some Repute among Good men, and probably had some measure of Peace in his Conscience, and some hope of Happiness after Death. Thus it was with Hymeneus, Alexander, and Philetus, who though they had professed the Faith, and used a Good Conscience in many things, and got some Name in the Church, yet afterwards fell off from all. 1. Tim. 1. 19 20. 2. Tim. 2. 17. 18. Thus it was with those, who are Resembled to Stony and Thorny Ground: There is a hearing of the Word, and a receiving it with Joy, but no good comes of all, either through Tribulation and Persecution or through the Cares and Pleasures of the World. S. Mat. 12. 20. 21. 22. Thus it was with those in Heb. 6. Who went far, who had in their minds a Great Light, in their Hearts a Savoury Taste, who came under some Powerful Work of God, who were endured with the Holy Ghost, and tasted God's Word; yet these are supposed to fall away v. 6. And those who were in some Measure Sanctified by the Holy Ghost, and had Received the spirit of Grace, even these come to tread under foot the Son of God, and to profane the Blood of the Covenant. Heb. 10. 29. Thus it was with those in 2. Pet. 2. 20. who had a common Knowledge of Christ, by which they were brought into the Way of Righteousness, and escaped the Pollutions and Entanglements of the World, and yet afterwards come to be Polluted, and Entangled and overcome, to turn from the holy Commandment unto their former Filth.  
However they fall at Death. Then they fall wholly; all the gifts and graces, the good works, Credit and worldly Advantages, their Peace and hope then fail them, they see the ●●nity of them all, they find no Comfort in them, no help by them. Sometimes they are made to see all this, while they are in a Condition to declare it to the World, and all about them see, that they die Miserably, full of horror and despair: Sometimes they see this, before they be quite Dead, but they are so far gone, that they cannot express the Anguish they feel. Those ghastly looks, and those frightful Shrinks, which are to be discerned in some dying Persons, it is very probable, are not so much the result of Vehement Pains of Body, as of extreme Anguish on their Spirit, when they are made indeed to see, whither they are going. Sometimes their Peace and Hope continues until the very last breath, and their Amazement must needs be very Horrible, when they feel themselves in Hell, before ever they thought of it.  
It is certain, all these Advantages must come to nothing at Death. For  
1. Some of them are of that nature, that they are of no use in another world, as Credit and Worldly advantages. Those in Heaven are so filled with Joy and Glory, that these are below them. Those in Hell are so filled with anguish and horror, that if they could have these still, they could not heed them, they would find no Ease by them. Even during this Life a man in the Gout, Stone or Colic, may have such Vehement pains upon him, that it will be but poor Comfort to hear, that he has lived in good Credit, has scraped together much Wealth, or purchased many Friends.  
2. Some of them are of that Nature, that they Continue not after this Life.  
Common Grace is but the working of God's Spirit upon a man, to bring him to Saving Grace in the 〈◊〉, or else to keep him from doing that mischief in the World, which otherwise he would do: Now there is no use of this after Death. Gifts are but the Spirits working on a man, to Raise his Parts, that he may be more useful to the Church: Now the Spirit makes to further use of a man, after he is called out of this Life.  
3ly. Some of them are of that Nature, that they cannot continue, when the Truth is discovered, and when Experience shows the Vanity of them, as peace and hope.  
God suffers them sometimes to fall here, that those who rest in them, may take warning not to Content themselves with that, which may fall, lest their Condition should be as sad, as theirs is, who fall away.  
The Fall is Great in itself. It is Totall, whatever men have Raised to themselves by their Religion, all comes down together. It is Final, the Ruins of this usually are never raised again. If it fall not till Death, it is impossible to raise it, if it fall before, it is difficult. Those who have got into a Form, and rest there, who have had great helps to get further, and have been much a wanting to God and their own Souls, they have Sinned much against Light and Grace, or else they had got further. Usually their Fall is then, when God leaves them wholly to themselves, as despairing to do any good upon them. Now there is no hope of that Soul, which has Triffled away its Season of grace, and is now left by God unto its self.  
The fall is great as to its Consequences. There is great Amazement by reason of the suddenness and unexpectedness of it. There is great Horror, when all the false Peace and Hope is gone, there is then nothing but a fearful Looking for of Judgement, and fiery Indignation. Heb. 10. 27.  
Use. 1. We should be greatly afraid, lest what we Build should fall also, and thereby we be put to great Shame to Build so Foolishly, when we should be Building for Eternity. Thereby we come to great loss, we lose our Souls, we undergo unspeakable, unconceivable Mischief, which we can neither bear up under, nor run away from. The way to avoid this falling is, to make use of Common grace in order to the getting of Saving grace; to press through the Form of Religion to the power of it; to nourish in ourselves Apprehensions of the Danger of resting in such Attainments, as we may utterly and everlastingly fall away from; to be frequently enquiring, what we have attained to in Religion, which these Temporary Christians came short of; to be earnest with God in Prayer, that he would not suffer us to rest in such common Attainments, as we may wholly lose during this Life, or such as we shall never be Advantaged by, when we come to die.  
Use. 2. The greater the Fall is, let us be the more afraid of it, and bend our Endeavours, and Prayers so that we may escape it. The nearer we come to Heaven, the deeper shall we be plunged into Hell, if we come short of Heaven.   
Isaiah 55. 6. Seek ye the Lord, while he may be Found, Call ye upon him, while he is Near. 
THese words under a different Aspect may admit of a different Construction: View them on one side, and they seem to lay before us an Exhortation to a great Duty, with a Direction how this may be most advantageously Discharged. The Duty Exhorted to is the Doing the utmost that in us lieth for the Finding of God. The Rules directing how to manage this Duty aright, prescribe, that this be set about  
1st. Diligently. Men ordinarily, when they find and feel great need of the Guidance and Assistance of some Person of eminent Prudence and Power, whom they have high hopes of, do not content themselves with Idle Wishes, neither do they lazily sit down, vainly Expecting that he should designedly come to them, or that they should Accidentally meet with him in good time. No, but they consider with themselves, where is the Place of his usual Residence or Resort, and thither they forthwith betake themselves to seek him out; and if haply they do not find him, where they Expected, they go about calling and enquiring after him, till at last they find him. With such Care and Diligence must those seek, who desire and hope to find God.  
2ly. Speedily. Men, if they know that one, whole help they greatly need, cannot be found at all times, let never so much Care and Diligence be used in seeking him, will not dare to put oft one moment their seeking and calling upon him; considering with themselves, that for any thing they know, that may be the only Moment, wherein the Person needed may be found; which Opportunity if they let slip, they may be at abundance of Cost and T●il in seeking him and all to no purpose. Now these that would find God, must set about this great work of se●k●ng him with as little Procrastination.  
View the Words on the other side, and they seem to set forth to us an Exhortation to this Duty, with an 〈◊〉, Inducement, and Encouragement faithfully to set about it. Let a Business be of never so great Importance, men will but slackly apply themselves to 〈…〉 they either doubt of the 〈…〉 tho' it should be effected, or the Feasableness of it, that it ever will be effected. Therefore to excite men to do their utmost for finding of God, he lets them know  
1st. The Advantage, which will certainly accrue, ●● God b● but once Found, he being THE LORD, he having not only a Right of Dominion over all Persons and affairs, but a Right of Propriety in them: Now what may not men expect from this LORD who hath all, Ruleth all, and doth all, if by finding him they have attained to be in Favour with him, and to have his Presence with them?  
2ly. The Possibility, nay Probability of finding god, if he be but duly sought. Were God not at all to be found, or were he at such a vast Distance from us, that he could not be found without a very Tedious Inquisition, we might hereby somewhat excuse our sloth in neglecting to seek him. But when he may be found, and that without going very far, he being so near us, it is a Madness to lose him for want of a little seeking after him.  
I shall comprehend the substance of the Text in this brief, but full Proposition.  
It is the Duty and Concern of all to seek the Lord while he may be found, to call upon him while he is near.  
I say, all are obliged and concerned thus to do, for the Precept and Exhortation is General, extending to all Sexes, Ages, and Conditions of men, that are without God: unless we can imagine that there are some without God, that need him not, but can be well enough without him, although the Apostle representeth this as the height of the Misery of an Unregenerate Person, that he is without God in the World. Ephes. 2. 12.  
The Foregoing Proposition implieth  
1st. That men in their Natural Condition, are so without God, as not to find him without seeking. They are at a Remote distance from God, not as to Place, that being utterly impossible, (for he who fills Heaven and Earth with his Immense Essence, cannot but be intimately present with every Soul) but as to State. For the Bend of their Hearts being directly contrary to the Divine nature and Will, they are no more capable of admitting the gracious Influences of God, than a Lump of Clay can take in the Light of the Sun, tho' it shine never so bright round about it. But this is not all the Wretchedness of an Unregenerate Condition, for men in that Estate are not only without God, who is the only Original of their Life and Comforts, the only Foundation of their Hopes, but are also Ignorant where to find him: If they understood but how to go Directly to God, they would not need long to seek him. And this is one of the Bitterest Fruits of the Original Apostasy of our first Parents, which has been continued and increased by our Actual Transgressions. It is the Root of all those Extreme Mischiefs, which follow Sin, either as Natural Consequences of it, or Penal Chastisements for it: Whatever we at any time complain of, may be justly Imputed to this. Isa. 59 2. Your Iniquities of have Separated between you and your God, and your sins have hid his face from you, that he will not hear.  
2ly. That men, while without God, and thus at a distance from him, do greatly and Extremely stand in need of God, and can in no wise be without him. Were it not for this, we should hear of no Commands issued out from God, for the enjoining men to seek him. For the good and wise God, although his Supremacy be unquestionable, yet he Loves not to Act Arbitrarily, merely for the Ostentation of his Power, but he is induced to Act by the Consideration of some Holy, Righteous and good End, which he would Promote. Now this End cannot refer to himself, for the infinite, ever Blessed, all sufficient God, the Lord of Heaven and Earth, is utterly uncapable of any Addition to himself: It must therefore be the Conveniences and Necessities of poor Sinful man, that God consults in the giving out of his Commands. When God therefore says to man Seek me; we may assure ourselves, that we have need so to do, God knows we have need. Possibly Foolish man may have other Conceits in his head, while with Children he pleases himself in Toys; but when once with the Prodigal he comes to himself, being awakened out of his pleasing Dream, by a sight of Sin, fear of God's wrath, and the Law's curse; by a sense of Judgements, Especially such as Afflict the Body, or affright with black Apprehensions of Death, or deprive of those Lower Comforts, which are most set by, than he clearly descerns and sensibly Experiences the Vanity and Vexation of whatever is besides and below God, and thereby Learns, that the Satisfaction he so much needs, is not where to be expected, but in God only.  
3ly. That men, notwithstanding the need they stand in of God, are very backward to seek him. Men will not be induced to seek God by the fairest Invitations, and the most earnest Entreaties, they must be in a manner compelled to seek God by strict Commands and severe Threaten. God would spare those, did he not see, that there would be no seeking him without them; nay, Experience shows, that all these will scarce do, for men seldom seek God in good earnest, till the Incessant Judgements of God do as it were drive them out of their Sins, their Earthly Comforts and themselves unto God. This is one great piece of the Misery of an Apostate State, that men are senseless of it, and so do not concern themselves to seek unto him, who only can save from it; like men in High Fevers, who greatly need the Help of a Physician, yet being in raging Frenzies, they as much despise and reject it, as being altogether unapprehensive of their own Danger. Men are generally so averse from seeking God, that the Apostle observes out of Scripture, that there are none that seek after God, and he imputes it to this, that they understand not. Rom. 3. 11. Alas! they know not their Want of God, they feel not their need of God, they understand not the Worth of God; they have several things to make Gods of to themselves to please themselves in. The God of this World blinds them, that they see not their Godless Condition, he hardens them, that they feel it not, and holds them, that they stir not out of it. The Lusts of the Flesh & the World find them several other things to seek besides God, whom they most need.  
4ly. That God may be Found, if duly and Timely fought. While one observes what Gross neglect there is of God in the World, how few seek him, and that men are for the most part wholly intent upon the Pursuit of other things, he has Temptations to conceit, that surely God is not at all to be found, otherwise men would not be so desperately mad, as never to concern themselves about seeking him, seeing without him they cannot but be Utterly and Everlastingly undone without Remedy. But this strange Carelessness of God is rather the Result of their Senselessness of the need they stand in of God, than of their Despair of finding him. For the G●d of Truth would never have commanded and Encouraged men to seek him, if in seeking they were likely to lose their Labour. No, he Never said, neither to the Seed of Jacob, nor to the Seed of Adam, seek ye me in Vain. Isa. 45. 19 The Condition of lost man would be very deplorable, if that God, in whose Enjoyment his Happiness consists, could in no wise be found; The Undertaking of Christ also would be altogether in vain, whatever he he has done or suffered, even that Painful, shameful, Execrable Death upon the C●●ss would be wholly to no Purpose, if men could not be brought to God so as to find him, for S. Peter tells us this was the great End of all, That he might bring us unto God. S. Pet: 3. 18. Doubtless then God may be Found, if he be but Sought  
1. Duly, If men seek him out of a feeling sense of their want & need of him, and out of a sincere desire to find him; if they diligently inquire after him, faithfully follow the guide, which leads to him, and carefully use the means, whereby he is drawn nigh unto. He hath promised Jer. 29. 13. Ye shall seek me and find me, when ye shall search for me with all your Heart. Which is as true of God's readiness to be found when rightly sought, to deliver from the Bondage of Sin, as from the Captivity of Babylon.  
2ly. God must be sought timely, while he may be found, before the Proper season of finding him be over. Prov. 8. 17. Those that seek me early, shall find me. For  
The fifth thing implied in the Proposition is, that the Time of finding God by seeking him will not always last. And  
1st. It will certainly be ended at Death. Indeed there is a Presence of God, according to which he will be found after Death unsought for and undesired; A Terrible furious presence, which fills the Conscience of the Impenitent Sinner with a sense of Gild and wrath, and his heart with anguish and Horror, Perplexity and Despair: It is this Presence, which kindles That fire, that shall never be Quenched, and which so affrights the greatest and stoutest, that they are not able to abide it, but Call to the Mountains and Rocks to fall on them, and hid them from it. Rev. 6 16. When the Soul is once separated from this Lumpish Body, which straitens its Capacities and dulls its senses, and greatly unfits it for Converse with any thing but this Gross world: than it comes immediately to have to do with God himself, whom it has so much despised and hated; and his presence they can in no wise possibly avoid, although by reason of the Contrariety, which is between God's nature and theirs, it be extremely Tormenting to them, like a fire that doth continually scorch. Isa. 33. 14. Who among us shall dwell with Everlasting Burn?  
But as for the Amiable and Gracious Presence of God, that Presence, which the Soul needeth and desireth, with which it is so refreshed and ravished, this if it be not sought here, can never be found hereafter. After Death the state of the Soul is unalterable; it is with men then, as it was with the Devils immediately after their Fall, their Wills are Immutably fixed to their former Choice, so that those who will not seek God now, cannot then; There is no such Work as seeking in the Grave, whither we go. Besides, if there could be any seeking God after death, there could be no finding him then, seeing there is then a Vast Gulf fixed between God and Sinful Souls. S. Luke. 16. 26. The Romanists, who suppose a Purgatory after death, and a seeking and finding God out of Purgatory, only assign this Purgatory for those in the state of grace, who have been sincerely seeking God during this Life, but have not found him, being not sufficiently purified, and so not prepared for him.  
2ly. It may possibly be ended during Life. There are those, who have outlived the day of Grace, in which God offers himself to be found. Thus it was with Pharaoh, whom God after the sixth Plague reserved alive, till he should have a more seasonable opportunity for the Glorifying of himself in his destruction. Thus it was also with Judas, of whom Christ gave this Character some time before his death, that he was a Devil. S. Joh. 6. 70. A Devil, not only for the Wickedness of his heart, but also for the desperateness of his state, Devils might as soon find God as he. There are those who while alive, sin the Sin unto Death S. John. 5. 19 Opposing the Spirit of God so obstinately and contumaciously in its saving work, that at last it fully and finally Resolves to leave them to themselves to go on to their own Destruction. God can never be found, but when he sets himself to be found, saying, Behold me, Behold me. Isa. 65. 1. Nay, while he himself Seeks his Servants. Psal. 119. 176. And this is only so long as there is any Hopes, that a Sinner may be Reclaimed by any Methods of Grace, which Gods Wisdom and Justice will allow to be used towards him. But if after a Trial of all these, in spite of Instructions and Reproofs, of mercy and Judgement, of what God can do mediately by his Ministers and of what God thinks fit to do immediately by his Holy Spirit, the Sinner persist obstinately and Incorrigibly in neglecting and rejecting of God, God saith of him, as he said of Ephraim Hos. 4. 17. He is joined to Idols, let him alone. I see he will have none of me, and I am resolved he shall not. And let me tell you, this is one of the greatest Judgements a sinner is capable of on this side Hell, to be herein by God judicially condemned to his own sinful choice. After this there can be no seeking God so as to find him, let a man live never so long.  
Having shown you those things, that were implied in the first Proposition, I come now to the Proposition itself, and shall show you, That it is the Duty and Concern of all to seek God, so as to find him.  
It is their Duty, for  
1st. It is the Precept of God, whom we ought to obey, Psal. 25. 4. Seek ye the Lord and his strength: Seek his face evermore.  
2. It is the Practice of the Saints, whom we ought to imitate. This is the Generation of them, that seek him Psal. 24. 6. It need not be Explained, whom God speaks to Isa. 51. 1. Ye that seek the Lord, for it is to them, that follow after Righteousness.  
3. The Promises of God encourage to it, and they ought not to be slighted: The Promise assures of us, that we Shall find God, if we search for him with all our heart. Jer. 26. 13. And together with him every good thing besides. Psal. 34. 10. They that seek the Lord, shall not want any good thing.  
4. The Providences of God call to this, and they ought to be complied with. Mercies are therefore vouchsafed to men to this purpose. God hath set men The bounds of their habitations, that they should seek the Lord. Act. 17. 46. 27. Judgements are inflicted for this purpose; upon this account God ill resents it, that People turn not unto him that smiteth them, neither do they seek the Lord of Hosts. Isa. 9 13. And so in a manner baffle him by their perverseness in a most gracious design.  
5. This is the design of Christ's undertake, wherein he should not be Frustrated. Christ became EMMANUEL, God with us, that God might be in us: He assumed the Humane nature, that we might be Partakers of the Divine, which cannot be without our finding God. He suffered for sins that he might bring us unto God. 1. Pet: 3. 18. The Blood of Christ was for making those that were a far off, nigh unto God. Ephe. 2. 13. Which cannot be without seeking him.  
It is their Concern also, for  
1st. If men find God, in him they will find two great Advantages, which they will but in vain seek for any where else. These are,  
1st. Salvation from evil things, as lust, sin with all the Mischevous Consequences of it, God's wrath, the Laws Curse, the Miseries of this life, the Terrors of Death, and the Torments of Hell. From evil Persons, Enemies without, as wicked men and cruel Devils, the great enemy within, our Carnal selves. In all these cases it is palpably evident, that Salvation belongeth unto the Lord, Psal. 3. 8.  
2ly. Satisfaction in God. The Soul was made for God at the first, and only God can fit it and fill it, answering its vast Capacities, and fulfilling its numerous desires: Whatever is besides and below God▪ all worldly Enjoyments are unsuitable to a Soul, which is Spiritual; unproportionable to a Soul, which is immense & Eternal Without God himself there cannot be that peace of God, which passeth all understanding, Phil. 4. 7. There will not be that Joy unspeakable and full of Glory, that Fullness of Joy, which only is in God's presence. Psal. 16 11.  
2ly. If men finally miss of finding God.  
1st. They sustain great loss, their Souls will be lost, the most noble and durable part of man, the immediate workmanship of God's hands, the purchase of Christ's Blood, which is of more value than many worlds, will be utterly and Irrecoverably lost. Not that it will cease to be, but it will be so miserable, that it had better never have been: It will be an extreme Burden to its self, being without God; for it can never possibly enjoy itself, if it find not God.  
2ly. Heaven will be lost, and all the joys and Glories of it. There is no being in Heaven without God, who makes the main of Heaven, into which men enter not so much by changing their place, as by changing their state.  
3ly. Their Lives will be unprofitable, they will live like Brutes, or Devils, and want the honour, and pleasure of doing service to God, and good to themselves, and their brethren, being Blessings to the places where they are cast. Without finding God no good will be got or done, for without him we can do nothing. S John. 15. 5. It is he, who works all our good works in us and for us.  
4ly. Their Death will be terrible. When men are about breathing out their last, their Friends weeping and mourning over them, but not able to Comfort or help them; unless they be stupid and senseless, what horror and anguish must they needs be in then, if they have God to seek, when they are quite leaving the world and all its delights, wherein they have so much pleased themselves, and when they are entering into an Eternity of Woes and Miseries? Alas! They cannot say with David. Psal. 23. 4. Though I walk through the Valley of the shadow of Death I will fear no Evil: For thou art with me.  
5ly. Hell will be altogether unavoidable, the Horrors & torments whereof are unspeakable, unconceivable, and unsupportable, being to continue unto all Eternity, without Remission or Intermission. The Soul once out of the Body, if without God, needs no other Hell than what it Carries about with it: For than it will be continually upbraiding itself with ●●s sin, and folly, and its own desires will Torture it by their Eager and Impetuous Cravings, which are never like to meet with the least satisfaction.  
Use. 1. Expostulation. 1st. Why do we not what we may, and aught, yea, and must do unless we resolve to be extremely & endlessly miserable? What! have we found God already? It is well, if we have. But let me tell you there are not many, that have found him, neither is he soon and easily found: and Men have no reason to presume, that they have found God, unless they have  Evidences, that they have found him. Thou, who sayest, thou hast found God, what Extraordinary Wisdom and Grace and Comfort hast thou to Demonstrate, that God is in thee of a Truth?  
2ly. Is he not worth seeking? If he be not, he invites us to our loss, when he calls on us to seek him. And good men have all along been very Fools, who have employed their time so unprofitably, if men may do well enough, when they come to die, though their Souls have nothing to live on, for they are like to Enjoy the world no longer. If happiness, everlasting happiness be worth seeking, God is; for only by finding God, we are like to find that.  
3ly. Do we expect to find him without seeking? We may expect and see what will come of it. But if we miss God, it will be in vain to wish we had sought him, when the time of seeking him is over: And it will be little Comfort to us, when we feel ourselves miserable beyond all Expression for want of God, to say, we thought we might have found him without seeking. And what grounds have we for such Expectations? Did we ever know any that found God without seeking? Or do the Scriptures mention any way of finding God without seeking? Or have we heard from any, that are come to God, that they know any other way?  
Use. 2. Exhortation. Let us all set about this work, which we are so much obliged to and concerned in, which is the main 〈◊〉 business of our Lives, and which 〈…〉 come to die, we shall all wish we 〈…〉 applied ourselves unto all 〈…〉 set about it forthwith or 〈…〉 several Hazards, which few in their 〈◊〉 ●●uld venture upon in matters of far less 〈◊〉. We say, we will in good earnest set about seeking God, after such a time, when we have dispatched such a Business, or Enjoyed such a pleasure. But how if that time never come? Thou in the mean time being snatched away by sudden Death, as many are unexpectedly in the midst of their health and strength? Suppose the time come, and thou hast no leisure, being pressed by the importunity of Friends to settle thy Worldly affairs, and to make provision for thy Wife and Children. How if, though thou shouldest have never so much Leisure, yet thou hast no such Composure, as a 〈◊〉 of such weight, which will take up a man's whole thoughts, doth require? Is a man in due Temper of mind for seeking God, when he is fit for nothing else, his mind being inwardly Distracted with c●res about his Temporal concerns, and fears of Death, and outwardly disturbed with the Lamentations, and discourses of these about him? How if thou shouldest want neither leisure, nor Bodily Health and strength, and yet want 〈…〉? Are not many in their life 〈…〉 very S●●s? Are not some Distressed with 〈◊〉 or Melancholy? Some 〈…〉 with stupid lethargies, 〈…〉 Now are such as 〈…〉 my Tolerable Capacity for seeking God? What it thou shouldest w●nt a will to seek God, at that time, which thou proposest to thyself to do this in? If nothing else be a wanting, this will be enough to hinder thee from doing any thing to purpose herein. Now when thy will is already so averse from this necessary work, is it likely it should be more inclinable to seek God, when longer Custom in sin has further perverted it, worldly Affairs have more Entangled it, fleshly pleasures have more inveagled it, Satan's Cunning and power has more enslaved it? How if thou neither wantest will, nor any of the forementioned Requisites for seeking God, and yet want power to do it to purpose? If God has given over seeking thee, thou canst not seek him. Once thou hadst Providences, and Ordinances, and mightest have had the Influences of God's Spirit to excite thee to, and to direct and assist thee in seeking God, but thou wouldst not make use of them, and now God is resolved, thou shalt have no more offers of any such help. You see then such a Resolution of putting off the seeking of God for a while is very unsafe.  
It is also very unmeet, and inconvenient: If thou wert never so sure, that thou couldst afterwards seek God so as to find him, yet by delaying to do so now, thou art like to be a loser; for the longer thou puttest off seeking God, the later thou wilt find him, and so in the mean time thou wilt be deprived of all those gifts, graces, and Comforts, wherewith God once found, would have enriched, adorned, and refreshed thee.  
Moreover it is to be feared, that such a Resolution is unsound, how plausible so ever it seems. Men often pretend, they will seek God, when they intent nothing less, but only use this pretence as a specious Excuse for their not seeking God for the present, thereby to stop the Clamour of their own Conscience, which, so long as it is awake, will be very frequently and sharply reproving them for their gross Negligence in a business of so great importance.  
Thou, who sayest, thou wilt seek God hereafter, if thou dost not say this merely out of Form, but hast a real design to perform it, and dost verily believe, that God is worth finding, why dost thou not forthwith set about this Work of seeking him? For thou hast now the same Motives and Inducements to excite thee to seek him, and the same or rather greater Opportunities, Helps and Assistances of God's Spirit, than thou canst ever expect to have at any Future Time which thou canst propose to thyself. For the longer thou continuest in a Sinful Course, the more thou wilt grieve the Holy Spirit, and the more thou wilt be hardened in Sin, and so make thy Finding of God the more difficult.  
FINIS.