Imprimatur,  
Sam. Parker. April 9 1670.   

The Way of Happiness: Represented in its DIFFICULTIES AND ENCOURAGEMENTS; And Cleared from many Popular and Dangerous MISTAKES.  
By Jos. Glanvill, M. A.  
LONDON: Printed by E.C. & A.C. for james Collins, at the Kings-head in Westminster-hall, M. DC. LXX.   

THE PUBLISHER TO THE READER.  
THE Author of this Discourse, being desired to Preach, at a place where he was, from home; He recollected the Sermon which he had last delivered in his own Congregation, and made use of that. It seems there were present who chanced to mistake his meaning in some things, not inconsiderable. To satisfy some of those, he writ down the Discourse while 'twas yet fresh in his memory, intending it for the sight of two or three, by whom he was so unhappy as to be misapprehended. Before those went out of his hands, I had, accidentally, a sight of them in his Chamber, and thought they might be very fit for the public view, to which I desired they might be exposed. Because the Subject is great, and grave; and the Discourse, in my judgement, gives a very clear and intelligible account of the real difficulties of Religion, and the way to overcome them; both which are too usually handled in Phrases and Confusions. By which it will appear, that those whom some are pleased in scorn, to call the Rational Divines, do not make the way to Heaven so easy, as those Maligners of them, affirm of their Doctrines: But indeed represent it so as the Scripture hath done to their hands.  
Besides which, I found in this Discourse, a very plain and practicable method to act by, in order to ones being good and happy; even such a one as seems to me very apt to encourage our endeavours, and soberly and safely to direct us in them. For it is not made up of Metaphors, or dark Generals, or disputable Notions, or numerous confused Particulars: But of things fairly to be understood, and certainly to be practised, and easily to be remembered; and such as tend all to the perfection of our natures. I thought also that many considerable things in Religion were stated very sensibly and clearly in these Papers, and a ground laid to deliver the minds of men from many vain and unsound Notions, which have much perverted and depraved the true, sober, practical Divinity.  
But the chiefest thing for which I desired its Publication, was, Because it so plainly and distinctly detects one of the greatest, most popular, and most dangerous Impostures of our age, by discovering how far the mere Animal Religion may go; and how little it really signifies, notwithstanding its glorious shows and pretences. By this part of the Discourse, many may see how much they have been mistaken in the opinion of their own Godliness; and that the things of which they have been so enamoured, have nothing Divine or Supernatural in them. I say, for such Reasons, I was desirous that this Discourse should be public. The Author at first was averse to it, but at length he gave it me to do with it what I pleased: And in gratitude for the kindness, I think fit to do him that right, to give this account of the occasion of its coming abroad.  
And to this I am to add, That though this Discourse was never written till after it had been publicly delivered; yet for the satisfaction of those that mistook it, I assure them from the Author, That here is all that was spoken, and for the most part the same order and words, only the Inferences, and some other things up and down are added, but nothing that he knows omitted. I shall presume to add no more, but now remit the Reader to the Book itself.  William Allen.  

ERRATA.  
Pag. line For Read 27 17 Qualifications gratifications 34 8 Difficulty Difficulties 44 19 time. But time: But 51 4 introducing habits introducing of habits 56 2 aiming to arriving at 85 15 ill affections its affections 112 12 this mark the mark 168 19 force resistance   

TO A Dear Friend.  
My Friend,  
I Believe I needed not heretofore have taken much pains to assure you of the sincerity of my Friendship; But after so long an absence, and a distance so great; it may, perhaps, be now seasonable to say, That I have still the same dearness for you. How I might express this in some instance of real kindness, hath been long my care; and I have often meditated to send you something, that might serve you in your eternal interests; of these I thought most, because they are your chiefest, and I know you esteem them most: And I am in no capacity of contributing to your other concerns. But hitherto, notwithstanding those thoughts, my affection hath produced nothing but desires and intentions. I was lately considering, with trouble, how muc● I had been defeated in those purposes and how frequently and unhappily dive●●ted; when, it came into my mind, th●● there was a little Discourse of mine go●● newly to the Press, which I phancied yo● would not dislike, and remembering th●● the Subject was The Way of Happiness which I as passionately desire for you a●● for myself, It pleased me with th● thoughts of putting it into your hands and so, in that way, of conveying my se● to you; which that I might do, wit● some special note of a more than ordi●nary regard, I thought of this course 〈◊〉 particular recommendation and directi●on. The Book contains things that yo● have sometimes heard me Discourse, an● I am very desirous that you shoul● throughly digest, and retain those Note● because I believe they will steed you● Nor can I doubt, but that you will e●●deavour to do so, because they are 〈◊〉 thoughts and counsels of  
Your most constant Friend, J. G.   

The Way to Happiness.  Luke XII. 24. Strive to enter in at the strait Gate: For many, I say unto you, shall seek to enter in, and shall not be able. 

INTRODUCTION.  
WHEN I consider the goodness of God; and the merits of his Son, our Saviour; and the Influences of the Holy Spirit; and all the advantages of the Gospel; The certainty o● its Principles, the reasonableness of its duties, the greatness of its ends, the sutableness of its means, the Glory of its Rewards, and the Terror of its punishments; I say, when I consider these, and then look upon Man as a reasonable Creature, apprehensive of Duty, and interest, and apt to be moved by hopes and fears; I cannot but wonder, and be astonished to think, that notwithstanding all this, the far greater part of men should finally miscarry, and be undone. 'Tis possible some such Considerations might be the occasion of the Question propounded to our Saviour in the verse immediately foregoing the Text— Lord, are there Few that be saved? God is Love, and all the Creatures are His, and man a noble sort; He is the Lover of Men, and Thou art the Redeemer of Men; And though Man hath offended, yet God is propense to pardon, and in Thee he is reconciled; He is desirous of our happiness, and Thou art come into the world to offer, and promote it; and the Holy Ghost is powerful and ready to assist our endeavours; We were made for happiness, and we seek it; And— Lord, are there Few that be saved? The Text is Christ's return to the Question, Strive to enter in at the strait Gate; for many, I say unto you, will seek to enter, and shall not be able. In which words we have three things.  

(ay) An Answer employed; Strait is the Gate.  
(TWO) A duty expressed, Strive to enter.  
(III) A Consideration to engage our greater care and diligence in the Duty; For many will seek to enter, and shall not be able.   
By the Gate we may understand the entrance, and all the way o● Happiness, and that is, Religion; By the straightness of it, the Difficulties we are to encounter; By striving, earnest and sincere endeavour: By seeking, an imperfect striving; And from the words thu● briefly explained, These Propositions offer themselves to our Consideration.  

I. There are many and great difficulties in Religion, The Gate is strait.  
II. The Difficulties may b● overcome by striving, Strive t● enter.  
III. There is a sort of striving that will not procure an entrance, For many will seek to enter in, and shall not be able.    

CHAP. I. There are great Difficulties in Religion. Religion is not hard to be understood. The Difficulties arise (1) from the Depravities of our Natures, (2) from the Influences of the senses, (3) from the disorder of our passion, (4) from the power of Custom, (5) from evil example, and (6) from worldly interests and engagements.  

SECT. I.  
I Begin with the FIRST in order, viz. That there are many and great difficulties in Religion; And to what I have to say about it, I premise this negative Consideration, That the Difficulties of Religion do not lie in the UNDERSTANDING. Religion is a plain thing, and easy to be understood. 'Tis no deep subtlety, or high-strained notion; 'tis no gilded fancy, or elaborate exercise of the brain; 'Tis not placed in the clouds of Imagination, nor wrapped up in mystical clothing; But 'tis obvious and familiar, easy and intelligible; First preached by Fishermen, and Mechanics, without pomp of speech, or height of speculation; addressed to Babes and Plebeian heads; and incended to govern the wills of the honest, and sincere; and not to exercise the wits of the notional, and curious. So that we need not mount the wings of the wind to fetch Religion from the stars; nor go down to the deep to fetch it up from thence; For 'tis with us, and before us, as open as the day, and as familiar as the light. The great Precepts of the Gospel are clothed in Sunbeams, and are as visible to the common eye, as to the Eagle upon the highest perch. 'Tis no piece of wit or subtlety to be a Christian, nor will it require much study, or learned retirement to understand the Religion we must practise. That which was to be known of God, was manifest to the very Heathen, Rom. i. 19. The Law is light, saith Solomon. Prov. vi. 13. And 'tis not only a single passing glance on the eye; but 'tis put into the heart, and the promise is, that we shall all know him, from the greatest to the least. Our duty is set up in open places, and shone upon by a clear beam; 'Twas written of old upon the plain Tables of Habakkuk, Hab. two. 2. So that the running eye might see and read: And the Religion of the H. jesus, like himself, came into the world with rays about its head.  
Religion, I say, is clear, and plain, and what is not so, may concern the Theatre, or the Schools; may entertain men's wits, and serve the interest of disputes; But 'tis nothing to Religion, 'tis nothing to the interest of men's souls.  
Religion was once a Mystery, but the Mystery is revealed; And those things that we yet count Mysteries, are plainly enough discovered as to their being such as we believe them, though we cannot understand the manner how; and 'tis no part of Religion to inquire into that, but rather It injoins us meekly to acquiesce in the plain declarations of Faith without bold scrutiny into hidden things. In short then I say, the difficulties of Religion are not in the Understanding; In prompto & Facili est aeternitas, said the Father; The affairs of eternity depend on things easy and Familiar. And I premise this to prevent dangerous mistakes.  
But though Religion be so facile, and plain a thing to be understood, yet the way to Heaven is no broad, or easy Path; The Ga● is strait enough for all that; an● I now come to show what are th● real difficulties of Religion, an● whence they arise.   

SECT. II.  
ONe great Difficulty arisen from the depravity of ou● natures. The Scripture intimates● That we are conceived in sin● Psalm lv. 5. Trangressours fro● the womb, Isaiah xlviii. 8. an● Children of wrath, Ephes. two. 3. An● we find by experience that we brin● vile inclinations into the worl● with us. Some are naturally cruel● and injurious; proud and imperi●ous; lustful, and revengeful: O●thers, Covetous, and unjust; hu●moursome, and discontented; treacherous, and false. And there is scarce an instance of habitual vice, or villainy, but some or other are addicted to it by their particular make and natures: I say, their natures, for certainly it is not true what some affirm (to serve their opinions) in contradiction to experience; That vices are not in men's natural propensions; but instilled by corrupt education, evil customs and examples: For we see that those whose education hath been the same, do yet differ extremely from each other in their inclinations; And some, whose breeding hath been careless and loose, who have seen almost nothing else but examples of vice; and been instructed in little, besides the arts of Vanity and pleasure; I say, there are such who notwithstanding these their unhappy circumstances, discover none of thos● vile inclinations, and propension● that are in others whose educati●● hath been very strict and advant●●geous. This I think is enough t● show that many of our evil hibbits are from nature, and not from custom only.  
And yet I cannot say that H●●mane Nature is so debauched, th●● every man is inclined to every ev●● by it: For there are those, who b● their tempers are averse to som● kind of vices, and naturally disponed to the contrary virtues; som● by their constitutions are incline to hate Cruelty, Covetousness, lying impudence, and injustice, and are b● temper merciful, liberal, modest, tru●● and just. There are kinds of vi●ces which our natures almost uni●versally rise against, as many best●●alities, and some horrid Cruelties; And all men, except Monsters in humane form, are disposed to some virtues, such as Love to Children, and kindness to friends, and Benefactors. All this I must confess and say, because experience constrains me; and I do not know why Systematick notions should sway more than that.  
But notwithstanding these last concessions, 'tis evident enough that our natures are much vitiated, and depraved; and this makes our business in the way of Religion, difficult. For our work is, to cleanse our Natures, and to destroy those evil Inclinations, to crucify the old man, Rom. vi. 6. and to purge out the old leven, 1 Cor. v. 7. This is Religion, and the way of happiness, which must needs be very difficult, and uneasy. For the vices of Inclination are very dear, and grateful to us; They are our right hands, and our right eyes, and esteemed as ourselves: So that to cut off, and pluck out these, and to bid defiance to, and wage war against ourselves; to destroy the firstborn of our natures, and to lop off our own limbs; This cannot but be very irksome and displeasant employment, & this is one chief business; and a considerable thing that makes Religion difficult.   

SECT. III.  
II. ANother difficulty ariseth from the Influence of the Senses. We are creatures of sense, and sensible things do most powerfully move us; we are born Children, and live at first the life of ●easts. That Age receives deep impressions, and those are made by the senses, whose interest grows strong, and established in us before we come to the use of reason; and after we have arrived to the exercise of that, sensible objects still possess our affections, and sway our wills, and fill our Imaginations, and influence our Understandings; so that we love, and hate; we desire and choose, we fancy, and we discourse according to those impressions; And hence it is that we are enamoured of trifles, and fly from our happiness; and pursue Vexation, and embrace misery; and imagine perversely, and reason childishly: For the influence of the body, and its senses are the chief Fountains of of sin, and Folly and Temptation: Upon which accounts it was that the Platonical Philosophers declaimed so earnestly against the body, and as●crib'd all evils, and mischief to i● calling vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corporeae pester material evils, and bodily plagu● ● And the Apostle that understood it better, calls sin by the name 〈◊〉 Flesh. Gal. v. 17. Works of the flesh Gal. v. 19. Law of the Members Rom. seven. 23. and cries out up●on the body of this death, Rom. vi●24.  
And now this is our natural con●dition, a state subject to the preva●lent influences of sense, and so sin● and temptation by them; And 't●● our work in Religion, to morti● the body, Rom. viij. 13. and 〈◊〉 cease from making provision for t●● Flesh, Rom. xiii. 14 and from fulfilling the lusts thereof, Gal. v. 14● To render ourselves dead to th● prevalent life of sense, and sin● Rom. vi. 8. and 11. v. and to arise to a new Life, Rom. vi 4. The Life of righteousness, and Faith, Hab. two. 4. A Life that hath other Principles, and other pleasures; other objects, and other ends, and such as neither eye hath seen, nor ear heard, nor any of the senses perceived. Yea, this is a Life that is exercised in contradiction to the judgements of sense. It's joy, is Tribulation, jam. i. 2. It's Glory, reproaches, 2 Pet. iv. 14. It's height, is lowness, Luke xiv. 11. It's greatness, in being meanest, Mat. xx. 27. And its riches, in having nothing, 2 Cor. vi. 10. To such a Life as this, Religion is to raise us; and it must needs be difficult to make us, who are so much Brutes, to be so much Angels; us, who seem to live by nothing else but sense, to live by nothing less; This with a witness is an hard, and uneasy work, and another difficulty in Religion.   

SECT. IV.  
(III.) A Third proceeds from the natural disorder, and rag● of our passions. Our Corrupt natures are like the troubled Sea, Isa. lvii. 20. And our passions are the waves of that Ocean, that tumble and swell, and keep a mighty noise; They dash against the rocks, and break one against another; and our peace, and happiness is shipwrackt by them. Our passions make us miserable. We are sometimes stifled by their numbers, and confounded by their disorders, and torn to pieces by their violence; mounted to the clouds by ambition, and thrown down to the deep by despair; scorched by the flames of Lust, and overwhelmed by the waters of unstable desire; Passions fight one against another, and all against reason; they prevail over the mind, and have usurped the Government of our Actions, and involve us in continual guilt, and misery. This is the natural state of man; and our work in the way of Religion, is to restrain this violence, and to rectify these disorders, and to reduce those rebellious powers under the Empire, and Government of the mind, their Sovereign. And so to regain the divine image, which consists much in the order of our faculties; and the subjection of the Brutish, to the reasonable powers. This, I say, Religion aims at, to raise us to the perfection of our natures, by mortifying those members, Co● three 5. our unruly passions and d●●sires; and crucifying the flesh wit● its affections, and lusts, Gal. v. 24. An● thereby to make us humble i● Prosperity, quiet in Adversity; m●e● under provocations, steady amid temptations; modest in our desir●s temperate in our enjoyments; const●●● to our resolutions, and contented i● all conditions. Here is our grea● business, and our work is this: An● certainly 'tis no easy thing to brin● order out of a Chaos, and to spea● a tempest into a calm; to resist torrent, and to stop and turn th● tied; to subdue a rebellious rabble and to change them from tyranni●cal Masters, to modest and obedient servants; These, no doubt, ar● works of difficulty enough, and these must be our employment in the wa● of Religion; and on this score also, the Gate is strait.   

SECT. V.  
(IV.) OUR work in Religion is yet more difficult, upon the account of Custom, to which we are subject, and by which we are swayed much. This is vulgarly said to be another nature, and the Apostle calls it by that name, 1 Cor. xi. 14. Doth not nature itself teach you, that if a man have long hair, it is a shame unto him? By the word Nature, the best Interpreters say only Custom is meant; since long hair is not declared shameful by the Law, and Light of Nature, taken in its chief, and properest sense: For than it had never been permitted to the Nazarites: But the contrary custom, in the Nations that used it not made it seem shameful and indecent ● There are other places in Scripture and ancient Authors, wherein Nature is put for Custom: But I mu●● not insist on this; the thing I a● about is, That custom is very power●ful; and as it makes a kind of Nature, so, many times, it master's an● subdues it. Wild creatures are hereby made gentle and familiar; and those that naturally are tame enough are made to degenerate into wildness by it.  
And now besides the original de●pravities of our natures, we hav● contracted many vicious habits by corrupt and evil usages; which we were drawn into at first by pleasure, and vanity in our young and inconsiderate years, while we were led by the directions of sense: These, by frequent acts, grow at last into habits, which though in their beginning they were tender as a plant, and easy to have been crushed or blasted; yet time and use hardens them into the firmness of an Oak, that braves the weather, and can endure the stroke of the Axe, and a strong arm.  
Now to destroy and root up these obstinate customary evils, is another part of our work. And Religion teacheth us to put off concerning the old conversation the old man, Ephes. iv. 22. and to receive new impressions and inclinations; to be renewed in the spirit of our minds, v. 23. and to put on the new man, v. 24. To make us new hearts, Ezek. xviii. 31. and to walk in newness of life, Rom. vi. 4. This we are to do, and this we may well suppose to be hard work; the Scripture compares it to the changing the skin of the Aethiopian, and the spots of the Leopard Jer. xiii. 23. and elsewhere. Ho● can they do good, that are accustomed to do evil? Jer. xiii. 23. 'Tis hard no doubt; and this is another difficulty in Religion.  
(V.) The power that Example hath over us, makes the way of Religion difficult. Example is more prevalent than precept; for man is a creature given much to imitation, and we are very apt to follow what we se● others do, rather than what we ought to do ourselves.  
And now the Apostle hath told us, That the whole world lies in wickedness, 1 Joh. v. 19. and we sadly find it: we cannot look out of doors, but we see vanity and folly, sensuality, and forgetfulness of God● Pride and Covetousness, Injustice and Intemperance, and all other kinds of evils: These we meet with every where, in public companies, and private conversations; in the high ways, and in the corners of the streets.  
The sum is, Example is very powerful, and examples of Vice are always in our eyes; we are apt to be reconciled to that, which every one doth, and to do like it; we love the trodden path, and care not to walk in the way which is gone in but by a few.  
This is our condition, and our work in Religion is, to overcome the strong bias of corrupt example; to strive against the stream, to learn to be good, though few are so, and not to follow a multitude to do evil, Exod. xxiii. 2. This is our business and this is very difficult.   

SECT. VI  
(VI) THE last difficulty I sha●● mention, ariseth fro● Worldly interest and engagements ● We have many necessities to serum both in our Persons, and our Fam●●lies. Nature excluded us naked in●● the World, without clothing f●● warmth, or armature for defence; an● food is not provided to our hand● as it is for the Beasts, nor do o●● houses grow for our habitation, an● comfortable abode. Nothing is pr●●pared for our use without our i●●dustry, and endeavours. So that 〈◊〉 the necessity of this state, we are e●●gaged in worldly affairs: These, Nurture requires us to mind, and Reliction permits it; And nothing can ●e done without our care; and care would be very troublesome, if there were not some love to the objects we exercise our cares upon: Hence it is, that some cares about the things of this world, and love to them, is allowed us; and we are commanded to continue in the Calling wherein God hath set us, 1 Cor. ●ii. 20. and are warned that we be not slothful in business, Rom. xii. 11. We may take some delight also in the Creatures that God gives us, and l●ve them in their degree: For the Animal life may have its moderate qualifications; God made all things, that they might enjoy their Being.  
And now, notwithstanding all this, Religion commands us to set our affections upon things above, Col. iii 2. not to love the World, 1 Joh. two. 15. to be careful for nothing Phil. iv. 6. to take no thought fo● to morrow, Mat. vi. 34. The meaning of which expressions is, That w● should love God and heavenly things in the chief and first place; and avoi● the immoderate degree of Worldly lov● and cares. This is our duty; an● 'tis very difficult: For by reason o● the hurry of business, and those passions that earthly engagements excite; we consider not things as we should, and so, many times, perceive not the bounds of our permissions, and the beginnings of our restraints; where the allowed measure ends, and the forbidden degree commenceth: what is the difference between that care that is a duty, and that which is a sin; Providence and Carking; and between that love of the World which is necessary and lawful, and that which is extravagant and inordinate; I say, by reason of the hurry we are in, amidst business and worldly delights, we many times perceive not our bounds, and so slide easily into earthly-mindedness and anxiety. And it is hard for us, who are engaged so much in the World, and who need it so much, who converse so much with it, and about it, and whose time and endeavours are so unavoidably taken up by it; I say, 'tis hard for us, in such circumstances, to be crucified to the World, Gal. vi. 14. and to all inordinate affections to it; to live above it, and to settle our chief delights and cares on things at great distance from us, which are unsuitable to our corrupt appetites, and contrary to the most relishing enjoyments of flesh; which sense never saw nor felt, and which the imagination itself could neve● grasp. This, no doubt, is hard exercise, and this must be done in the way of Religion; and on this account also, it is very difficult.  
Thus of the FIRST Proposition, That there are great difficulties in Religion. I come now to the SECOND.    

CHAP. II. That the Difficulties may be overcome. The Instruments whereby it may be done, viz. Faith, Prayer, and active endeavour. They are particularly considered. The Method of endeavour proposed in plain and practicable Rules. Some Qualifications of those Rules.  

SECT. I.  
(II.) THAT those Difficulties may be overcome striving; which imports both the Encouragement, and the Means That THEY MAY BE VAN●QUISHT; and HOW.  
(I.) That the Difficulties ma● be subdued, is clearly enough im●plyed, in the Precept; We shoul● not have been commanded to striv● if it had been impossible to overcome God doth not put his Creature upon fruitless undertake: H● never requires us to do any thin● in order to that, which is not 〈◊〉 be attained. Therefore when he wa● resolved not to be entreated for tha● stubborn and Rebellious Nation● He would not have the Proph●● pray for them, jer. seven. 16. Pray 〈◊〉 for this people, for I will not he●●● thee. He would not be petitions for that, which he was determine not to grant. He puts not h●● Creatures upon any vain expect●●tions, and endeavours; nor would he have them deceive themselves, by fond dependences. When one made this Profession to our Saviour, Lord, I will follow thee whithersoever thou goest, Christ tells him, that he must expect from him no worldly honours, or preferments; no power or sensual pleasure, no, not so much as the ordinary accommodations of Life. The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head, Luk. ix. 5.8. He would not have the man, that likely might look for these, upon the opinion of his being the Messias, in the jewish sense, one that should at last, whatever the meanness of his condition was at present, appear as a Mighty, and Triumphant temporal Monarch; I say, our Saviour would not have the Man follow Him for that, which he had not to bestow upon him. Since than that he who would not put us upon fruitless labours, hath commanded us to strive to enter; 'tis evident, that an entrance may be procured into the gate by striving, and that the difficulty may be overcome.   

SECT. II.  
THE next thing in my method is to show, How; The manner is implied in the ●ext; and expressed in the Proposition, viz. By striving; and by this, is meant, a resolute use of those means that are the Instruments of happiness. They are three, Faith, Prayer and active Endeavour.  
(I.) Faith is a chief Instrument, for the overcoming the Difficulties, I have mentioned. And Faith in the general, is the belief of a Testimony; Divine Faith the belief of a Divine Testimony; and the chief things to be believed, as encouragements and means for a victory over the Difficulties in Religion, are these; That God is reconciled to us by his Son; That he will assist our weak endeavours by the Aids of his Spirit; That he will reward us, if we strive as we ought, with immortal Happiness in a world of endless Glory.  
By our belief of Gods being reconciled, we are secured from those ●ears, that might discourage our approaches, and endeavours, upon the account of his Purity, and justice. By the Faith of his Assistance, all the objections against our striving, ●hat arise from the greatness of the Difficulties, and the disproportionate smallness of our strength, are answered. And from our believing eternal rewards in another world, we have a mighty motive to engage our utmost diligence, to contest with all difficulties that would keep us from it.  
What satisfaction is there, saith the believer, in the gratification o● my corrupt inclinations and senses ● in comparison with that, which ariseth from the favour of God, and an interest in his Son? What difficulties in my Duty, too great for Divine Aids? What pains are we to undergo in the narrow, and difficult way, that the glory which is a● the end of it, will not compensated ● What is it to deny a base inclination that will undo me; it● obedience to Him that made, and redeemed me; and to despise the little things of present sense, for the hope of everlasting enjoyments; Trifling pleasure, for Hallelujahs? What were it for me to set vigorously upon those Passions, that degrade my noble nature, and make me a slave, and a beast, and will make me more vile, and more miserable; when the Spirit of the most High is at my right hand to assist me? Why should my noble Faculties, that were designed for glorious ends, be led into infamous practices by base usages, and dishonourable Customs? What is the example of a wicked, sensual wretched world, to that of the Holy jesus; and all the Army of Prophets, Apostles and Martyrs? What is there in the world, that it should be loved more than God? and what is the Flesh, that it should have more of our time, and care, than the great interests of our Souls?  
Such are the Considerations of a mind, that Faith hath awakened; and by them it is prepared for vigorous striving. So that Faith is the Spring of all; and necessary to the other two instruments of our Happiness. Besides which, it is acceptable to God, in it self, and so disposeth us for his gracious helps, by which we are enabled to overcome the Difficulties of our way. While a man considers the Difficulties only, and weighs them against his own strength, Let him suppose the Liberty of his will to be what he pleaseth, yet while 'tis under such disadvantages, that will signify very little; and he that sees no further, sits down in discouragement; But when the mind is fortified with the firm belief of divine help, he attempts then with a noble vigour, which cannot miscarry, if it do not cool and faint. For he that endures to the end, shall be saved, Mat. xxiv. 13. Thus Faith sets the other Instruments of Happiness on work, and therefore 'tis deservedly reckoned as the first; and 'tis that which must always accompany the exercises of Religion, and give them life, and motion.   

SECT. II.  
(TWO) PRayer is another means, we must use, in order to our overcoming the Difficulties of the way. Our own, mere, natural strength is weakness; and without supernatural helps those Difficulties are not to be surmounted. These Aids than are necessary, and God is ready to bestow them on us; For He would have all men to be saved, and to come to the Knowledge of the Truth, 1 Tim. two. 4. But for these things he will be sought unto. And 'tis very just, and fit that we should address ourselves to him by ●rayer, to acknowledge our own insufficiency, and dependence on him for the mercies we expect; and thereby to own Him for the giver of every good, and perfect gift; and to instruct ourselves how his favours are to be received and used, viz. with reverence and thanksgiving: This I say 'tis highly fit that we should do; and the doing it prepares us for his blessings; and He fails not to bestow them on those that are prepared by Faith, and Prayer; For he giveth liberally and upbraids not; And our Prayers are required, not as if they could move his will, which is always graciously inclined to our happiness; But as it's that tribute which we owe our Maker, and Benefactor; and that without which, 'tis not so fit he should bestow his particular favours on us. For 'tis by no means becoming the Divine Majesty, to vouchsafe the specialties of his Grace, and goodness to those, that are not sensible that They want them; and are not humbled to a due apprehension of their weakness, and dependence But for such as are so, and express their humble desires in the Ardours of Holy Prayer, God never denies them the assistances of his Spirit: For if ye being evil (saith our Saviour) know how to give good gifts unto your Children, how much more shall your Father which is in heaven give good things to those that ask Him? Mat. seven. 11.  
And These Divine Helps obtained by Faith, and Prayer, and joined with our active constant endeavours ● will not fail to enable us to overcome the Difficulties, and to procure us an entrance at the strait gate. And so I come to the Third Instrument of our Happiness, and means that we must use, implied in striving, viz.   

SECT. III.  
(III.) ACtive endeavour, in which Repentance and the fruits of it are implied; Both Faith and Prayer are in order to this; and without it they can neither of them turn to account. For Faith without works is dead, Jam. two. 20. and Prayer, without endeavour, fruitless; yea indeed, in the Divine estimate, it is ●one at all: 'Tis bodily exercise; no Prayer. For when we invoke Gods ●elp, we desire it, that we may use ●t; Divine grace is not a Treasure to lay up by us, but an instrument to ●ork with; And when we pray that God would assist us in our endeavours, and endeavour not at all, we mock God, and trifle with him in our Prayers: I say then, That endeavour is necessary, and necessary in ● degree so eminent, that this is always included in Faith when 'tis ●aken in the highest, and noblest evangelical sense, viz. for the Faith ●hich justifies, and saves; for that ●omprehends all those endeavours, ●nd their fruits, whereby we are ●ade happy.  
We must not expect that God ●hould do all (exclusively) in the ●ork of our Salvation. He doth his part, and we must do ours, (though we do that, by his help too.) He that made us without o●● selves, will not save us without o●● selves, said the Father. We are commanded to seek, Mat seven. 7. To Ru● 1 Cor. ix. 24. To fight, 1 Tim. vi. 12. To give diligence, 2 Pet. i 10. The●● all import action, and endeavour. And that endeavour must not b● only a faint purpose, or formal service; but it must be employed in the highest degree of care, and diligence. The Kingdom of Heaven suffereth violence, Mat xi. 12. and thi● violence must not be used in at heat, and sudden fit only, that cools, and dies, and contents itself with having been warm for a time. Bu● it must be a steady, and constant course of activity, a continual striving to overcome the remaining difficulties of the way.  
We must endeavour then, vigorously, and constantly; and in that, (after our Faith is strengthened by deep consideration, and divine assistance implored by ardent Prayer) our course is, 


(I.) To abstain from all the outward actions of SIN, and to perform the external acts of the contrary virtues To cease to do evil, Isa. i. 16. is the first step. When the Publicans asked john the Baptist, Luke iii 12. what they should do; His direction was, That they should not exact, vers. 13. and to the Soldiers ask the same question, he answers, Do violence to no man, vers. 14. These were the sins of their particular Professions, which were to be quitted, before any thing could be done higher. We have ordinarily more power over our actions, than our habits, and therefore we should begin here, and resolve deeply, by divine help, to cut off those supplies that feed vicious inclinations; For wicked habits are maintained by actions of wickedness; when they cease, the inclinations grow more faint, and weak: And when we are come but thus far, to have confined our lusts, we shall be encouraged to proceed to destroy them. 'Tis said, There is no great distance between a Prince's Prison and his Grave; The saying is most true in the Case of Tyrants, and Usurpers ● and the habits of sin are both; when they are restrained, they are not fa● from being destroyed, if we employ our endeavours, and the divine aids, as we ought.  
This than I say, must be don● First, and the other part of the advice must be taken with it, viz. we must ●ractise the outward actions of the contrary virtues. We must do well, when we cease to do evil. When we ●urn from darkness, it must be to ●ight, Acts xxvi. 18. Not from one ●ind of darkness to another. When we cease to oppress, we must be charitable; when we leave to tyrannize over our inferiors, we must ●e kind, and helpful to them. When ●e forbear to slander, we must ●eak all the good we can of our Neighbour.  
The outward actions of virtue ●re in our power; and 'tis somewhat ●o come so far as this: What is ●ore, viz. The inward love and de●●ght in goodness, will succeed in ●●me, if we persevere. 'Tis not ●●fe for us to propose to ourselves ●●e greatest heights at first; if we do, we are discouraged, and fall back. God accepts even of that little, if it be in order to more. He despiseth not the day of small things, Zech. iv. 10. If thou dost well, shalt thou not be accepted? Christ loved the young man who had kept the external part of the Commandments, Mark x. 21. If he had had the courage to have proceeded; what he had done, would have steaded him much. The inward love of virtue and holiness is promoted by the outward exercises o● them, and hereby the contrary evils are both pined, and thrust out  
Thus of the First thing ●hat endeavour implies; upon this mu●● follow next,   

(II.) An attempt up●n evil habi●● viz. Those that have been super● induced on us by carelessness an● temptation, bad customs, and evil company. Every victory is a means to another; we grow stronger, and the enemy weaker by it. To have overcome the outward acts of sin, is a beginning in our spiritual warfare; but our chief enemies are the habits; these must be attempted also, but with prudence; wild beasts are not to be dealt with by main strength; A●t, and stratagem must be used in ●his War; and 'tis good policy, I think ●ere, to fight the least powerful foes ●irst; the contracted habits, before we fall on the inbred natural inclinations. While our forces are weak, ●tis dangerous setting upon the strongest holds, viz. the vices of complexion, which are woven into our very natures. If a man apply ●ll his force where he hath not resolution enough to go through with what he undertakes, he receives a foil, and 'tis odds but he sits down, and faints. Prudence therefore is to be used, where we distrust our strength: Fall upon sin then, where 'tis weakest, where it hath least of nature, and least of temptation, and where we have arguments from reputation, and worldly interests, wherewith to war against it. If we prevail, we are heartened by the success: Our Faith and resolution will grow stronger by this experience, when we have triumphed over the sins of evil custom, example, and sensual indulgence.  
And when that is done, we must remember, that 'tis not enough that those habits are thrust out; others must be planted in their room: when the soil is prepared, the seed must be sown; and the seeds of virtuous habits, are the actions of virtue. These I recommended under the last head, and shall say more of the introducing habits, under one that follows on purpose.   

(III.) The next advance in our endeavours, is, In the strength of God, and in the Name of his Son, to assault the gre●ter Devils, and to strive to cast out them; I mean the sins of Complexion, and particular Nature. This is a great work, and will require strong Faith, and many Prayers, and much time, and great watchfulness, and invincible resolution: Employ these heartily; and though thou now and then mayst receive a foil, yet give not off so, but rise again in the strength of God, implore new aid, and ●ortifie thyself with more considerations, and deeper resolves; and then renew the Combat upon the encouragement of Divine assistance, and Christ's merits and intercession, and the promise that sin shall not have dominion over us, Rom. vi. 14.  
Remember, that this is the great work, and the biggest difficulty; if this be not overcome, all our other labour hath been in vain, and will be lost. If this root remain, it will still bear poisonous fruit, which will be matter for temptation, and occasion of continual falling; and we shall be in danger of being reconciled again to our old sins, and to undo all; and so our latter end will be worse the● our beginning, 2 Pet. two. 20. Or, at least, though we stand at a stay, and satisfy ourselves with that; yet though we are contented, our condition is not safe.  
If we will endeavour to any purpose of duty, or security, we must proceed still after our lesser conquests, till the sins of complexion are laid dead at our feet. He that is born of God, sinneth not, and he cannot sin, 1 joh. three 9. Till we come to this, we are but struggling in the birth.  
Such a perfection as is mortifying of vicious temper, is I hope attainable, and 'tis no doubt that which Religion aims at; and though it be a difficult height, yet we must not sit down this side: At least we must be always pressing on to this Mark: if Providence cut off our days before we have arrived to it, we may expect acceptance of the sincerity of our endeavours, upon the account of the merits of our Saviour: For he hath procured favour for those sincere Believers, and Endeavourers, whose Day is done, before their Work is completed; this I mean, of subduing the darling sins of their particular Natures.  
But then if we rest, and please ourselves with the little Victories and attainments, and let these our great enemies quietly alone, 'tis an argument our endeavours are not sincere, but much short of that striving, which will procure an entrance into the strait gate. The n●xt thing (and 'tis the last I shall mention) which is employed in striving, is,   
(IV.) To furnish ourselves, through Divine Grace, with the habits and inclinations of Holiness and Virtue. For Goodness to become a kind of Nature to the Soul, is height indeed; but such a one as may be reached: the new Nature, and new Creature, Gal. vi. 15. are not mere Names.    
We have observed that some men are of a Natural Generosity, Veracity and Sweetness; and they cannot act contrary to these Native Virtues without a mighty Violence: why now should not the New Nature be as powerful as the Old? And why may not the Spirit of God, working by an active faith and endeavour, fix habits and inclinations on the Soul as prevalent as those? No doubt, it may, and doth, upon the Diviner Souls: For whom to do a wicked, or unworthy action, 'twould be as violent, and unnatural, as for the meek and compassionate temper to butcher the innocent; or for him, that is naturally just, to oppress and make a prey of the fatherless and the widow. I say, such a degree of perfection as this, should be aimed at, Heb. vi. 1. and we should not sit down, and slacken our endeavours on this side it.  
In order to our aiming to the happy pitch, we are to use frequent meditation on the excellency and pleasure of Virtue and Religion; and earnest prayer for the Grace of God; and diligent attendance upon the public worship; and pious company and converses: For this great design, these helps are requisite, and if we exercise ourselves in them, as we ought, they will fire our Souls with the love of God, and Goodness; and so at last, all Christian Virtues will become as natural to us, as sin was before. And to one, that is so prepared, the Gate of Happiness will be open, and of easy entrance; the difficulties are overcome, and from henceforth the way is pleasant and plain before him, Prov. iii 17.  
Thus I have shown you, that the formidable difficulties may be overcome, and I have told you How: 'tis a plain course I have directed, that will not puzzle your understandings with needless niceties, nor distract your memories with multitudes. Walk in this way, and do it constantly, with vigour and alacrity; and there is no fear, but in the strength of God, through the merits and mediation of his Son, you will overcome, and at last, enter.   

SECT. IV.  
I Had now done with this general Head, but that 'tis necessary to note three things here.  

(1.) Those Instruments of our happiness which we must use in striving, viz. Faith, Prayer, and active Endeavour, must all of them be employed. Not any one singly, will do the great work; nor can the others, if any one, be wanting. If we believe, and do not pray; or pray, and do not endeavour; or endeavour, without those, the Difficulties will remain, and 'twill be impossible for us to enter.  
(2.) We must be diligent in our course: If we do not exercise Faith vigorously, and pray heartily, and endeavour with our whole might, the means will not succeed; and 'tis as good not at all, as not to purpose. The Difficulties will not be overcome by cold Faith, or sleepy Prayers, or remiss Endeavours: A very intense degree of these is necessary.  
(3.) Our striving must be constant; we must not begin, and look back, Heb. x. 38. or run a while, and stop in mid course, 1 Cor. ix. 24. and content ourselves with some attainments, and think we have arrived, Phil. iii 14. If we do so, we shall find ourselves dangerously mistaken. The Crown is at the end of the Warfare, and the Prize at the end of the Race. If we will succeed, we must hold on: The life of one that strives, as he ought, must be a continual motion forwards; always proc●eding, always growing.   
If we strive thus, we cannot fail; if any of these qualifications be wanting, we cannot but miscarry. And hence no doubt it is, that many that seek to enter, shall not be able, and the presumed sons of the Kingdom are shut out, Mat. viij. 12. They seek, and are very desirous to be admitted; They do some thing, and strive; but their striving is partial, or careless, or short; by reason of which defects, they do not overcome, and shall not enter.  
This is a dangerous Rock, and perhaps there are as many undone by cold, and half striving, as by not striving at all. He that hath done some thing, presumes he is secure; He goes the round of ordinary Duties, but advanceth nothing in his way; He overcometh none of the great Difficulties, none of the Habits, or Natural Inclinations; He is contented with other things that make a more glorious show; though they signify less; and perhaps despiseth these, under the notion of Morality; and so presuming, that he is a Saint, too soon, he never comes to be one at all: such are the seekers that shall not be able to enter: Their seeking imports some striving; but 'tis such, as, though it be specious, yet it is imperfect, and will not succeed. And hence the THIRD Proposition ariseth, that I proposed to discourse.    

CHAP. III. THE danger of mistaking in the Marks & Measures of Godliness. Instances of the mere Animal Religion; how far it may go, in Faith, in Prayer, and in Endeavours ● discoursed in several Particulars; and therein the whole mystery of the Modern Pharisaic Godliness is discovered, and shown to be short and insufficient. Objections against the severity of the Discourse, answered.  

SECT. I.  
(III.) THat there is a sort of striving that will not procure an entrance: employed in these words, For many will seek to enter in, and shall not be able.  
'Tis a dangerous thing to be flattered into a false peace; and to take up with imperfect Godliness; to reconcile the hopes of Heaven to our beloved sins, and to judge our conditions safe upon insufficient grounds. This multitudes do, and 'tis the great danger of our days; Men cannot be contented without doing something in Religion; but they are contented with a little. And then they reckon themselves godly, before they are virtuous; and take themselves to be Saints, upon such things as will not distinguish a good man from a bad.  
We seek after Marks of Godliness, and would be glad to know, how we might try our state: The thing is of great importance; and if the Signs we judge by are either false, or imperfect, we are deceived to our undoing. Mere Speculative mistakes about Opinions, do no great hurt; but error in the Marks and Measures of Religion, is deadly. Now there are sundry things commonly taken for signs of Godliness, which though they are something, yet they are not enough; They are hopeful for beginnings, but nothing worth when they are our end, and rest. They are a kind of seeking, and imperfect striving; but not such as overcometh the difficulties of the way, or will procure us an entrance at the Gate. Therefore to disable the flattering, insufficient marks of Godliness, I shall discover in pursuance of the Third Proposition, How far a man may strive in the exercises of Religion, and yet● be found at last among those seekers that shall not be able to enter. And though I have intimated something of this in the general before, yet I shall now more particularly show it in the Instances that follow. And in these I shall discover a Religion that may be called Animal, to which the Natural man may attain.   

SECT. II.  
(1.) A Man may believe the Truths of the Gospel, and assent heartily to all the Articles of the Creed: and if he proc●eds not, he is no further by this, than the faith of Devils, Jam. two. 19.  
(2.) He may go on, and have a great thirst to be more acquainted with Truth; He may seek it diligently in Scripture, and Sermons, and good Books, and knowing Company; And yet do this, by the motion of no higher principle, than an inbred curiosity, and desire of knowledge; and many times this earnestness after Truth, proceeds from a proud affectation to be wiser than our Neighbours, that we may pity their darkness; or the itch of a disputing humour, that we may out talk them; or a design to carry on, or make a party, that we may be called Rabbi, or serve an Interest: And the zeal for Truth that is set on work by such motives, is a spark of that fire that is from beneath: 'Tis dangerous to a man's self, and to the public weal of the Church, and mankind. But the man proceeds, and is  
(3.) Very much concerned to defend, and propagate his Faith; and the Pharisees were so in relation to theirs, Mat. xxiii. 15. and so have been many Professors of all the Religions that are, or ever were. Men naturully love their own Tenants, and are ambitious to mould others judgements according to theirs. There is glory in being an instructor of other men; and turning them to our ways, and opinions: so that here is nothing yet above Nature; nothing but what may be found in many that seek, and are shut out. But,  
(4.) Faith works greater effects than these, and Men offer themselves to Martyrdom for it; This, one would think, should be the greatest height, and an argument that all the difficulties of the way, are overcome by one that is so resolved; and that the Gate cannot but be opened to him. And so, no doubt, it is, when all things else are suitable: But otherwise these consequences by no means follow. St. Paul supposeth that a man may give his body to be burned, and not have Charity, without which his Martyrdom will not profit, 1 Cor. xiii. For one to deny his Religion, or what he believes to be certain, and of greatest consequence, is dishonourable and base: and some out of principles of mere natural bravery, will die rather than they will do it; and yet, upon other accounts, be far enough from being heroically virtuous. Besides, the desire of the glory of Martyrdom, and Saintship after it, may in some be stronger than the terrors of Death: and we see frequently, that men will sacrifice their lives to their honour and reputation; yea to the most contemptible shadows of it. And there is no passion in us so weak, no lust so impotent, but hath, in many instances, prevailed over the fear of dying. Every Appetite hath had its Martyrs; and all Religions theirs; and though a man give his body to be burnt for the best, and have not Charity, viz. Prevalent love to God and Men, it will not signify: So that Martyrdom is no infallible mark, nor will it avail any thing, except sincere endeavour to overcome the greater difficulties, have gone before it. Thus far Faith may go without effect: and yet one step further,  
(5.) Men may confidently rely upon Christ for salvation, and be firmly persuaded that he hath justified, and will make them happy. They may appropriate him to themselves, and be pleased mightily in the opinion of his being theirs. And yet notwithstanding this confidence, may be in the number of those seekers that shall not enter. For Christ is the Author of eternal life only to those that obey him, Heb. v. 9. and to obey him, is to strive vigorously, and constantly, to overcome all our sinful inclinations and habits. And those that trust he will save them, though they have never seriously set about this work, deceive themselves by vain presumption, and in effect say, that he will dissolve or dispense with his Laws in their favour. For he requires us to deny ourselves, Mar. viij. 34. To mortify the body, Rom. viij. 13. To love enemies, Mat. v. 44. To be Meek, Mat. xi. 29. and Patient, Jam. v. 8. and Humble, 1 Pet. v. 7. and Just, Mat. seven. 12. and Charitable, Heb. xiii. 16. and Holy as be that called us is holy, 1 Pet. i 15. And he hath promised to save upon no other terms; For all these are included in Faith, when 'tis taken in the justifying sense; and this is the way of Happiness: If we walk not in this, but in the paths of our own choosing, our relying upon Christ is a mockery, and will deceive us.  
We may indeed be confident, and we ought, that he will save all those that so believe as to obey him; but may not trust that he will save us except we are some of those. To rely upon Christ for our salvation, must follow our sincere and obedient striving, and not go before it. The mistake of this is exceeding dangerous, and I doubt hath been fatal to many. The sum is, To rely on Christ without a resolute and steady endeavour to overcome every sin and temptation, will gain us nothing in the end but shame and disappointment: For 'tis not every one that saith unto him, Lord, Lord, shall enter into heaven, but he that doth the will of his Father which is in heaven, Mat. seven. 21. The foolish Virgins relied upon him, and expected he should open to them; Lord, Lord, open to us, Mat. xxv. 11. but he kept them out, and would not know them, v. 11.  
Thus of the First imperfect Mark of Godliness; A man may upon the account of mere Nature, arrive to all the mentioned degrees of Faith; and yet if his endeavours in the practice of Christian virtues be not suitable, he will certainly come short at last.   

SECT. III.  
(II.) A Man may be very devout, and given much to Prayer, be very frequent and earnest in it; may have the gift of expressing himself fluently, without the help of Form or Meditation: yea he may be so intent and taken up in these exercises, that he may as it were be ravished out of himself by the fervours of his spirit; so that he really kindles very high affections as well in others, as in himself: And yet if he rests in this, and such like things, as Religion, and reckons that he is accepted of God for it; if he allow himself in any unmortified lusts, and think to compound for them by his Prayers, he is an evil man notwithstanding, and one of those seekers that shall not be able to enter. The Pharisees, we know, were much given to Prayer: They were long in those devotions, and very earnest in them, often repeating the same expressions, out of vehemence. Ignatius Loyola, founder of the Jesuits, was a man almost ecstatical in his Prayers; and Hacket the Blasphemer, executed in the days of Queen Elizabeth, was a person of Seraphical Devotion, and would pray those that heard him even into transports. Basilides the cruel Duke of Moscow, is said to have his hands almost continually lifted up in Prayer, except when they were employed in some barbarous and bloody Execution: And we have known and felt one not much unlike him. There are infinite instances in our days of this dangerous sort of evil men.  
And we may learn hence, that the greatest gift of Prayer, and earnestness and frequency in it, is no good mark of Godliness, except it be attended with sincere, constant and virtuous endeavours.  
For some men have a natural spice of Devotion in a Religious Melancholy, which is their temper; and such have commonly strong Imagination's, and zealous affections, which when they are heated, flame forth into great heights, and expressions of devotion: The warm fancy furnisheth words and matter readily and unexpectedly, which many times begets in the man a conceit that he is inspired, and that his Prayers are the breathe of the Holy Ghost; or at least, that he is extraordinarily assisted by it; which belief kindles his affections yet more, and he is carried beyond himself, even into the third heavens, and suburbs of glory, as he fancies, and so he makes no doubt, but that he is a Saint of the first rank, and special favourite of Heaven; when all this while, he may be really a bad man full of Envy, and Malice; Pride, and Covetousness; Scorn, and ill Nature; contempt of his Betters, and disobedience to his Governors. And while it is so, notwithstanding those glorious things, he is no further than the Pharisee. Hearty and humble desire, though imperfectly expressed, and without this pomp, and those wonders, is far more acceptable to God, who delights not in the exercises of mere Nature, Psal. cxlvii. 10. but is well pleased with the expressions of Grace in those that fear him.  
So that a sincere and lowly-minded Christian that talks of no immediate incomes, or communications; and perhaps durst not, out of reverence, trust to his own present conceptions in a work so solemn, but useth the help of some pious form of words suitable to his desires and wants, who is duly sensible of his sins, and the necessity of overcoming them; and is truly and earnestly desirous of the Divine aids, in order to it: such a one as this Prays by the Spirit, and will be assisted by it; while the other doth all by mere Nature and imitation, and shall not have those spiritual aids which he never heartily desires, nor intends to use.  
This, I think, I may truly and safely say: But for the Controversy between Forms and Conceived Prayers, which of them is absolutely best, I determine nothing of it here. And indeed, I suppose that in their own nature, they are alike indifferent, and are more or less accepted, as they partake more or less of the Spirit of Prayer, viz. of Faith, Humility, and holy desire of the good thing we pray for; and a man may have these that prays by a Form; and he may want them that takes the other way, and thinks himself in a dispensation much above it. So that my business is not to set up one of these ways of Devotion against the other; but to show, that the heights and vehemencies of many warm people in their unpremeditated Prayers, have nothing in them supernatural or Divine, and consequently, of themselves, they are no marks of Godliness: which I hope no one thinks I speak to discredit those pious ardours that are felt by really devout souls, when a vigorous sense of God, and Divine things, doth even sometimes transport them: Far be it from me to design any thing so impious; My aim is only to note, that there are complexional heats raised, many times by fancy and self-admiration, that look like these, in persons who really have little of God in them; and we should take care that we are not deceived by them. Thus far also those may go that notwithstanding shall not enter. I add,   

SECT. IV.  
(III.) A Man may endeavour some things likewise, and so strive in the last sense; and yet for want of some of the mentioned Qualifications, his work may miscarry, and himself with it.  
(1.) There is no doubt, but that an evil man may be convinced of his sin and vileness, and that even to anguish and torment. The Gentiles, saith the Apostle, Rom. two. 14. which have not the Law, show the works of the Law written in their hearts, their thoughts in the mean time accusing, or excusing one another. Conscience often stings and disquiets the vilest sinners; and sometimes extorts from them lamentable confessions of their sins, and earnest declamations against them. They may weep bitterly at their remembrance, and be under great heaviness, and dejection upon their occasion. They may speak vehemently against sin themselves, and love to have others to handle it severely. All this bad men may do upon the score of natural fear, and self love, and the apprehension of a future judgement. And now such convictions will naturally beget some endeavours: A convinced understanding will have some influence upon the will and affections. The mind in the unregenerate, may lust against the flesh, as that doth against it.  
So that (2.) such a mere animal man may promise, and purpose, and endeavour in some pretty considerable measure; but then, he goes not on with full resolution, but wavers, and stops, and turns about again; and lets the law of the members, that of death and sin, to prevail over him. His endeavour is remiss, and consequently ineffectual; it makes no conquests, and will not signify. He sins on, though with some regret; and his very unwillingness to sin, while he commits it, is so far from lessening, that it aggravates his fault: It argues that he sins against conscience, and conviction; and that sin is strong and reigns.  
'Tis true indeed St. Paul, Rom. 7. makes such a description seemingly of himself, as one might think concluded him under this state; He saith, vers. 8. That sin wrought in him all manner of concupiscence: vers. 9 That sin revived, and he died: vers. 14. That he was carnal; and again, sold under sin, vers. 20. That sin dwelled in him, and wrought that which he would not: vers. 23. That the law of his Members led him into captivity to the law of sin: and vers. 25. That he obeyed the law of sin.  
If this be so, and St. Paul, a regenerate man, was in this state, it will follow, that seeking and feeble endeavour, that overcometh no difficulty, may yet procure an entrance; and he that is come hitherto, viz. to endeavour, is safe enough though he do not conquer.  
This Objection presseth not only against this head, but against my whole Discourse, and the Text itself. Therefore to answer it, I say, That the Apostle here is not to be understood of himself, but he describes the state of an unregenerate man, though he speaks in the first person, a Figure that was ordinary with this Apostle, and frequent enough in common speech: Thus we say, I am thus, and thus, and did so, and so, when we are describing a state, or actions in which perhaps we in person are not concerned.  
In this sense the best Expositors understand these expressions, and those excellent Divines of our own, Bishop Tailor, and Dr. Hammond, and others have noted to us, That this description is directly contrary to all the Characters of a regenerate man, given elsewhere by this, and the other Apostles. As he is said to be dead to sin, Rom. vi. 11. Free from sin, and the servant of Righteousness, Rome vi. 18. That he walks not after the flesh, but after the Spirit, Rom. viij. 1. ●hat the law of the Spirit of life in Christ jesus, hath made him free from the law of sin and death, Rom. viij. 2. That he overcometh the world, Joh. 5.4. He sinneth not, 1 Joh three 6. He hath crucified the flesh with its affections and lusts, Gal. v. 24. Which Characters of a truly regenerate person, if they be compared with those above-cited out of Rom. seven. it will appear, that they are as contrary, as 'tis possible to speak; and by this, 'tis evident that they describe the two contrary states.  
For can the regenerate be full of all manner of concupiscence, and at the same time be crucified to the flesh, and ill affections and lusts? one, in whom sin revives while he dies; and yet one that is dead to sin? carnal, and yet not walking after the flesh, but after the Spirit? sold under sin, and yet free from sin? Having sin dwelling in him; and a captive to sin; and obeying the law of sin; and yet free from the law of sin and death? How can these things consist? To tell us, 'Tis so, and 'tis not so, and to twist such contradictions into Orthodox Paradoxes, are pretty things to please Fools and Children; but the wiser sort care not for such riddles, as are not sense.  
I think 'tis evident enough then, that the Apostle in that mistaken Chapter, relates the feeble, impotent condition of one that was convinced and strove a little, but not to purpose. And if we find ourselves comprised by that description, though we may be never so sensible of the evil and danger of a sinful course, and may endeavour some small matter, but without success; we are yet under that evil, and obnoxious to that danger: For he that strives in earnest, conquers at last, and advanceth still, though all the work be not d●ne at once. So that if we endeavour and gain nothing, our endeavour is peccant, and wants Faith or Prayer for Divine aids, or constancy, or vigour; and so, Though we may seek, we shall not be able to enter.  
But (3) An Imperfect striver may overcome sin in some Instances, and yet in that do not great matter neither, if he lies down and goes no further: There are some sins we out-grow by age, or are indisposed to them by bodily infirmity, or diverted by occasions, and it may be by other sins; and some are contrary to worldly Interests, to our credit, or health, or profit; and when we have been in any great degree prejudiced by them in these, we fall out with those sins, and cease from them, and so by resolution and disuse, we master them at last fully: which, if we went on, and attempted upon all the rest, were something: But when we stop short in these petty victories, our general state is not altered; He that conquers some evil appetites, is yet a slave to others; and though he hath prevailed over some difficulties, yet the main ones are yet behind.  
Thus the imperfect striver masters, it may be, his beastly appetite to intemperate drinking, but is yet under the power of love of Riches, and vain pleasure. He ceaseth from open debauchery, but entertains spiritual wickedness in his heart: He will not Swear, but will backbite and rail: He will not be Drunk, but will damn a man for not being of his opinion: He will not profane the Sabbath, but will defraud his Neighbour.  
Now these half conquests, when we rest in them, are as good as none at all. Then shall I not be ashamed, when I have regard to all thy Commandments, saith the Kingly Prophet, Psal. cxix. 6. 'Tis shameful to give off, when our work is but half done; what we do, casts the greater reproach upon us for what we omit. To cease to be profane, is something as a passage, but nothing for an end. We are not Saints as soon as we are civil. 'Tis not only gross sins that are to be overcome. The wages of sin is death, not only of the great and capital, but of the smallest, if they are indulged. The Pharisee applauded himself, that he was not like the Extortioners, Adulterers, and unjust, nor like the Publican, that came to pray with him, Luk. xviii. 11. and yet he went away never the more justified. The unwise Virgins were no profligate livers, and yet they were shut out.  
He that will enter, must strive against every corrupt appetite and inclination. A less leak will sink a Ship, as well as a greater, if no care be taken of it. A Consumption will kill, as well as the Plague; yea sometimes the less Disease may in the event prove more deadly, than the greater; for small distempers may be neglected, till they become incurable; when as the great ones awaken us to speedy care for a remedy. A small hurt in the finger slighted, may prove a gangreen, when a great wound in the head, by seasonable applications is cured.  
'Tis unsafe then to content ourselves with this, that our sins are not foul and great; those we account little ones may prove as fatal, yea they are sometimes more dangerous: For we are apt to think them none at all, or Venial infirmities that may consist with a state of grace, and Divine favour; we excuse and make Apologies for them, and fancy that Hearing, and Prayer, and Confession are atonements enough for these. Upon which accounts I am apt to believe, that the less notorious Vices have ruined as many as the greatest Abominations. Hell doth not consist only of Drunkards, and Swearers, and Sabbath-breakers: No, the demure Pharisee, the plausible Hypocrite, and formal Professor, have their place also in that lake of fire. The great impieties do often startle and awaken conscience, and beget strong convictions, and so sometimes excite resolution, and vigorous striving; while men hug themselves in their lesser sins, and carry them unrepented to their graves.  
The sum is, We may overcome some sins, and turn from the grosser sort of wickedness, and yet if we endeavour not to subdue the rest, we are still in the condition of unregeneracy and death, and though we thus seek, we shall not enter.  
(4.) A Man may perform many duties of Religion, and that with relish and delight, and yet miscarry. As, 


(1.) He may be earnest and swift to hear, and follow Sermons constantly from one place to another, and be exceedingly pleased and affected with the Word, and yet be an evil Man, and in a bad state. Herod heard john Baptist gladly, Mark vi. 20. and he that received the seed into stony places, received it joyfully, Mat. xiii. 20. Zeal for hearing doth not always arise from a conscientious desire to learn, in order to practise, but sometimes it proceeds from an itch after novelty and notions, or an ambition to be famed for Godliness; or the importunity of natural conscience, that will not be satisfied except we do something; or a desire to get matter to feed our opinions, or to furnish us with pious discourse; I say, earnestness to hear ariseth very often from some of these; and when it doth so, we gain but little by it: yea, we are dangerously tempted to take this for an infallible token of our Saintship, and so to content ourselves with this Religion of the ear, and to disturb every body with the abundance of our disputes and talk, while we neglect our own spirits, and let our unmortified affections and inclinations rest in quiet, under the shadow of these specious services.  
So that when a great affection to hearing seizeth upon an evil man, 'tis odds but it doth him hurt; It puffs him up in the conceit of his Godliness, and makes him pragmatical, troublesome, and censorious; He turns his food into poison: Among bad men, those are certainly the worst, that have an opinion of their being godly; and such are those that have itching ears, under the power of vicious habits and inclinations. An earnest diligent hearer then, may be one of those who seeks, and is shut out. And so may   

(2.) He that Fasts much, and severely: The jews were exceedingly given to fasting, and they were very severe in it. They abstained from all things pleasant to them, and put on sackcloth, and sour looks, and mourned bitterly, and hung down the head, and sat in ashes; so that one might have taken these for very holy, penitent, mortified people, that had a great antipathy against their sins, and abhorrence of themselves for them: And yet God complains of these strict, severe Fasters, Zach. seven. 5. That they did not Fast unto him; but fasted for strife and debate, Isa. lviii. 4. Their Fasts were not such as he had chosen, to lose the bands of wickedness, to undo the heavy burden; and to let the oppressed free, vers. 6. But they continued, notwithstanding their Fasts, and Gods admonitions by his Prophets, to oppress the widow, and fatherless, and poor, Zach. seven. 10.  
Thus mere natural and evil men sometimes put on the garb of Mortification, and exercise rigours upon their bodies, and external persons, in exchange for the indulgences they allow their beloved appetites; and while the strict Discipline reacheth no further, though we keep days, and fast often, yet this will not put us beyond the condition of the Pharisee, who fasted twice in the week, as himself boasted. Luke xviii. 12. And,   
(3.) An imperfect striver may be very much given to pious and religious discourses: He may love to be talking of Divine things; especially of the love of Christ to sinners, which he may frequently speak of with much earnestness and affection, and have that dear name always at his tongues end to begin and close all his sayings; and to fill up the void places, when he wants what to say next: and yet this may be a bad man, who never felt those Divine things he talks of; and never loved Christ heartily, and as he ought.    
'Twas observed before, that there are some who have a sort of Devoutness, and Religion in their particular Complexion; and if such are talkative (as many times they are) they will easily run into such discourses, as agree with their temper, and take pleasure in them for that reason; and for this also, because they are apt to gain us reverence, and the good opinion of those with whom we converse. And such as are by nature disposed for this faculty, may easily get it by imitation and remembrance of the devout forms they hear, and read: so that there may be nothing Divine in all this; nothing, but what may consist with unmortified lusts, and affections: And though such talk earnestly of the love of Christ, and express a mighty love to his name, yet this may be too without any real conformity unto him in his Life, and Laws. The Jews spoke much of Moses, in him they believed, and in him they trusted, john v. 45. His name was a sweet sound to their ears, and 'twas very pleasant upon their tongues; and yet they hated the Spirit of Moses, and had no love to those Laws of his, which condemned their wicked actions. And we may see how many of those love Christ, that speak often, and affectionately of him, by observing how they keep his Commandments, John xiv. 15. especially those of meekness, mercy, and universal love.  
Thus imperfect strivers may employ themselves in the external offices of Religion: I have instanced only in Three, the like may be said of the rest. And to this, I add, That they may not only exercise themselves in the outward matters of duty, but may arrive to some things that are accounted greater heights, and are really more, and spiritual, and refined. To instance.   

SECT. V.  
(I.) THey may have some love to God, Goodness, and good men. The Soul naturally loves beauty, and perfection; and all mankind apprehend God, to be of all Being's, the most beautiful, and perfect, and therefore must needs have an intellectual love for him: The reason that that love takes no hold of the passions in wicked men, is, partly because they are diverted from the thoughts of Him, by the objects of sense; but chiefly, because they consider him as their enemy, and therefore can have no complacency, or delight in him, who they think hath nothing but thoughts of enmity, and displeasure against them. But if once they come to be persuaded (as many times, by such false marks, as I have recited, they are) that God is their Father, and peculiar Friend; that they are his chosen, and his darlings, whom he loved from eternity, and to whom he hath given his Son, and his Spirit, and will give Himself, in a way of the fullest enjoyment: Then, the Love that before was only an esteem in the understanding, doth kindle in the affections by the help of the conceit of Gods loving them so dearly, and the passion thus heated, runs out, even into seraphic, and rapturous Devotions; while yet all this, is but mere animal love, excited chief, by the love of ourselves, not of the Divine Perfections. And it commonly goes no further, then to earnest expressions of extraordinary love to God in our Prayers, and Discourses, while it appears not in any singular obedience to his Laws, or generous, and universal love to mankind: which are the ways whereby the true Divine Love is expressed; for, This is the love of God, that we keep his Commandments, saith the Apostle, 1 john v. 3. And as to the other, thus, If we love one another, God dwelleth in us, and his love is perfected in us, 1 John iv. 12. And on the contrary, If a man say, I love God, and hateth his brother, he is a liar, John iv. 20. Charity then, and universal obedience are the true arguments, and expressions of our love to God; and these suppose a victory over corrupt inclinations, and self-will. But the other love which ariseth from the conceit of our special dearness to God upon insufficient grounds; that goes no further than to some suavities, and pleasant fancies within ourselves; and some passionate compliments of the Image we have set up in our imaginations. This Love will consist with Hatred, and contempt of all that are not like ourselves; yea and it will produce it: those poisonous fruits, and vile affections may be encouraged, and cherished under it. So that there may be some love to God in evil men: But while self-love is the only motive, and the more prevalent passion, it signifieth nothing to their advantage.  
And as the imperfect striver may have some love to God, so he may to piety and virtue: every man loves these in Idea. The vilest sinner takes part in his affections with the virtuous and religious, when he seeth them described in History or Romance; and hath a detestation for those, who are charactered as impious and immoral. Virtue is a great Beauty, and the mind is taken with it, while 'tis considered at a distance; and our corrupt interests, and sensual affections are not concerned. 'Tis These that recommend sin to our love, and choice, while the mind stands on the side of virtue: with that we serve the Law of God, but with the flesh the law of sin, Rom. seven. 25. So that most wicked men, that are not degenerated into mere Brutes, have this mental and intellectual love to goodness: That is, they approve, and like it in their minds, and would practise it also, were it not for the prevalent bias of flesh and sense.  
And hence it will follow likewise, That the same may approve and respect good men; They may reverence and love them for their Charity, Humility, justice, and Temperance, though themselves are persons of the contrary Character; yet they may have a great and ardent affection for those that are eminently pious and devout, though they are very irreligious themselves. The conscience of virtue, and of the excellency of Religion, may produce this in the mere natural man, who is under the dominion of vile inclinations, and affections; and therefore this is no good mark of godliness neither. Our love to God and goodness will not stead us, except it be prevalent. And as the love described may be natural, and a mere animal man may arrive unto it: So,  
(II.) He may to an extraordinary zeal for the same things that are the objects of his love. Hot tempers are eager, where they take either kindness or displeasure. The natural man that hath an animal love to Religion, may be violent in speaking, and acting for things appertaining to it. If his temper be devotional and passionate, he becomes a mighty zealot, and fills all places with the fame of his godliness: His natural fire moves this way, and makes a mighty blaze. Ahab was very zealous, and 'tis like 'twas not only his own interest that made him so, 2 Kings x. 16. The Pharisees were zealous people, and certainly their zeal was not always personated, and put on, but real: Though they were Hypocrites, yet they were such, as, in many things, deceived themselves, as well as others. They were zealous for their Traditions, and they believed 'twas their duty to be so. St. Paul while a persecutor, was zealous against the Disciples, and he thought he ought to do many things against that name. And our Saviour foretells, that those zealous murderers that should kill his Saints, should think, They did God good service in it, John xuj. 2. So that all the zeal of the natural man is not feigning, and acting of a part; nor hath it always evil objects. The Pharisees were zealous against the wickedness of the Publicans, and Sinners. Zeal then, and that in earnest for Religion, may be in bad men. But then, this is to be noted, that 'tis commonly about opinions, or external rites, and usages, and such matters as appertain to first Table Duties, while usually the same men are very cold, in reference to the Duties of the Second: And when zeal is partial, and spent about the little things that tend not to the overcoming the difficulties of our way, or the perfecting of humane nature, 'tis a mere animal fervour, and no Divine Fire. And the natural man, the seeker that shall not enter, may grow up to another height that looks gloriously, and seems to speak mighty things. As,  
(III.) He may have great comforts in religious meditations, and that even to rapturous excesses. He may take these, for sweet communion with God, and the joys of the Holy Ghost, and the earnest of Glory, and be lifted up on high by them, and enabled to speak in wonderful ravishing strains; and yet notwithstanding be an evil man, and in the state of such as shall be shut out.  
For this we may observe, That those whose complexion inclines them to devotion, are commonly much under the power of melancholy; and they that are so, are mostly very various in their tempers; sometimes merry, and pleasant to excess; and then plunged as deep into the other extreme of sadness, and dejection: one while the sweet humours enliven the imagination, and present it with all things that are pleasant and agreeable. And then, the black blood succeeds, which begets clouds, and darkness, and fills the fancy with things frightful, and uncomfortable. And there are very few but feel such varieties in a degree in themselves Now while the sweet blood and ●●●mours prevail, the person whose complexion inclines him to Religion, and who hath arrived to the degrees newly discoursed of (though a mere natural man) is full of inward delight, and satisfaction; and fancies at this turn, that he is much in the favour of God, and a sure heir of the Kingdom of Glory; which must needs excite in him many luscious, and pleasant thoughts: and these further warm his imagination, which, by new, and taking suggestions still raiseth the affections more; and so the man is as it were transported beyond himself, and speaks like one dropped from the clouds: His tongue flows with Light, and Glories, and Communion, and Revelations, and Incomes; and then, believes that the Holy Ghost is the Author of all this, and that God is in him of a truth, in a special way of Manifestation, and vouchsafement. This is one of the greatest Heights of the Animal Religion, and many times it proceeds from nothing more Divine. For when melancholic vapours prevail again, the imagination is overcast, and the fancy possessed by dismal and uncomfortable thoughts: and the man, whose head was but just before among the Clouds, is now grovelling in the Dust. He thinks all is lost, and his condition miserable; He is a castaway, and undone, when in the mean while as to Divine favour he is just where he was before, or rather in a better state, since 'tis better to be humbled with reason, then to be lifted up without it. Such effects as these do mere natural passions and imaginations produce, when they are tinctured and heightened by religious melancholy. To deny one's self, and to overcome one's passions, and to live in a course of a sober virtue, is much more Divine, than all this.  
'Tis true indeed, and I am far from denying it, that holy men feel those joys and communications of the Divine Spirit which are no fancies; and the Scripture calls them great peace, Ps. cxix. 165. and joy in believing, Rom. xv. 13. and the peace of God that passeth all understanding, Phil. iv. 7. But then, these Divine vouchsafements are not rapturous, or ecstatical. They are no sudden flashes that are gone in a moment, leaving the soul in the regions of sorrow, and despair; but sober lasting comforts, that are the rewards and results of virtue; the rejoicings of a good conscience, 2 Cor. i 12. and the manifestations of God to those rare souls, who have overcome the evils of their natures, and the difficulties of the way, or are vigorously pressing on towards this mark, Phil. iii 14. But for such as have only the forms of godliness, I have mentioned, while the evil inclinations and habits are indulged, whatever they pretend, all the sweets they talk of, are but the imagery of dreams, and the pleasant delusions of their fancies.   

SECT. VI  
THus I have shown how far the mere Animal Religion may go, in imperfect striving. And now I must expect to hear  
(1.) That this is very severe, uncomfortable Doctrine; and if one that shall eventually be shut out, may do all this, what shall become of the generality of Religious men that never do so much? And if all this be short, what will be available? who then shall be saved?  
To which I Answer, That we are not to make the measures of Religion and Happiness ourselves; but to take those that Christ Jesus hath made for us: And he hath told us, That except our Righteousness exceed the Righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of heaven, Mat. v. 20. Now the Scribes and Pharisees did things in the way of Religion, that were equal to all the particulars I have mentioned; yea they went beyond marry of our glorious Professors, who yet think themselves in an high form of Godliness. They believed their Religion firmly, and Prayed frequently and fervently, and Fasted severely; They were exact, and exceeding strict in the observation of their Sabbaths, and hated scandalous and gross sins; and were very punctual in all the duties of outward Worship; and in many things supererrogated and went beyond what was commanded: Such zealous people were They; and They separated from the conversations and customs of other jews, upon the account of their supposed greater Holiness and Purity. These were heights to which the Pharisees arrived; and a good Christian must exceed all this: And he that lives in a sober course of Piety, and Virtue; of self Government, and humble submission to God; of obedience to his Superiors, and Charity to his Neighbours; He doth really exceed it, and shall enter, when the other shall be shut out. So that, when our Saviour saith, that the Pharisaic Righteousness must be exceeded, the meaning is not, That a greater degree of every thing the Pharisees did, is necessary; but we must do that which in the nature and kind of it is better and more acceptable to God, viz. That whereas they placed their Religion in strict Fast, and nice observations of Festivals; in loud and earnest Prayers, and zeal to get Proselytes; we should place ours, in sincere subjections of our wills to the will of God; in imitation of the life of Christ, and obedience of his Laws; in amending the faults of our natures and lives; in subduing our passions, and casting out the habits of evil: These are much beyond the Religion of the Fanatic Pharisee ● not in show and pomp; but in real worth, and divine esteem. So that, upon the whole, we have no reason to be discouraged, because They that do so much are cast out; since, though we find not those heats, and specious things in ourselves which we observe in them, yet if we are more meek, and modest, and patient, and charitable, and humble, and just, our case is better; and we have the Power of Godliness, when theirs is but the Form; And we, whom They accounted aliens and enemies, shall enter; while they, the presumed friends and domestics, shall be shut out.  
But (2.) I expect it should be again Objected against this severity of Discourse, That our Saviour saith, Mat. xi. 20. That his yoke is easy and his burden is light: which place seems to cross all that hath been said about the Difficulties of Religion. And 'tis true it hath such an appearance, but 'tis no more: For the words look as cross to the expressions of the same Divine Author, concerning the straightness of the Gate, and narrowness of the Way, as to any thing I have delivered from those infallible sayings. Therefore to remove the semblance of contrariety, which the objected Text seems to have to those others, and to my Discourse, we may observe,  
That when our Saviour saith, that his yoke is easy, the word we read easy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth very good, excellent, gracious; and the meaning, I suppose is, That his Precepts had a native beauty and goodness in them; That they are congruous and suitable to our reasonable Natures, and apt instruments to make us happy; In which sense, this expression hath no antipathy to the Text, or to any thing I have said. And whereas 'tis added, [My Burden is light] I think by this, we are to understand, That his Commands are not of that burdensome nature, that the Ceremonies of the jewish Laws were: Those were very cumbersome, and had nothing in their nature to make them pleasant and agreeable; whereas his Religion had no expensive, troublesome Rites appendent to it; nor did it require any thing but our observation of those Laws which eternal Reason obligeth us to, and which of ourselves we should choose to live under, were we freed from the entanglements of the World, and interests of Flesh. So that neither doth this Objection signify any thing against the scope of my Discourse.    

CHAP. IV. INFERENCES from the whole, concerning, (1) The true notion of a state of Grace and Nature. (2) The great design of Religion to perfect humane nature. (3) The agreement and oneness of Christianity and Morality. (4) The method of of Grace on the souls of men. (5) The nature of the Animal Religion. (6) The certain mark whereby to know our state. (7) The power of Godliness, and the Forms of it.  

SECT. I.  
AND now I am at liberty to descend to the Improvement of what I have said; and the things I have to add will be comprehended under these two Generals (1) Inferences, and a plain (2) Advice in order to practice. I begin with the Inferences and Corollaries that arise from the whole discourse. And 


(1) We may collect, What is the state of Nature; and what the state of Grace. We have seen that 'tis the great business of Religion to overcome evil Inclinations, and the prevailing influence of sense, and passion, and evil customs and example and worldly affections; And therefore the state of Nature consists in the power, and prevalency of These. This is that the Scripture calls the Old man, Eph. iv. 22. The Image of the earthy, 1 Cor. xv. Flesh, Gal v. 17. Death, Rom. seven. 24. Darkness, John iii 19. and old leaven, 1 Cor. v. 7. On the contrary, The state of Grace is a state of sincere striving against them; which if it keeps on, ends in Victory. And this is called Conversion, Acts three 19. and Renovation, while 'tis in its first motions; And the Divine Nature, 2 Pet. i 4. the image of the heavenly, 1 Cor. xv. 20. The Spirit, Gal. v. 16. Light, Ephes. v. 8. and Life, 1 Joh. three 14. when 'tis arrived to more compleatness, and perfection.  
For our fuller understanding this, we may consider, That grace is taken (1) for Divine favour; (2) for Christian Virtue. As it signifies Divine favour, so it is used,  
(1) For those helps and aids God affords us, viz. the Gospel, Joh. i. 17. and the influences of his Spirit, 1 Cor. xii. 9. In this sense we are delivered from the state of nature by Baptism, viz. We are entitled to divine helps, which is a kind of regeneration; for we are born in a condition of impotence, and weakness, and destitution of spiritual assistances; This is the world of mere nature; But then in Baptism, we are brought into the world of the spirit, that is, are put under its influences, and are assured of its aids, and so are morally born again; Not that this Regeneration alone will save us, without our endeavours; it imports only an external relation, and right to privileges, and by these we may be powerfully assisted in our striving, if we use them.  
But then (2) Grace too, as it signifies divine favour, implies his special love, and kindness, such as he vouchsafes to holy, and virtuous men; so that we may observe that there may be a distinction between a state of grace, and a state of salvation. A state of Grace in the former sense, is a condition assisted by the influences of God's Spirit, and all baptised persons are in that. But if they use not those helps, they are not in God's special favour; and so not in a state of Salvation. But when those assistances are duly employed, and joined with our sincere endeavour, than the person so using them, is in a state of Salvation also; and in God's special love and favour. Thus of the state of Grace in the first sense as taken for divine favour.   
(2) The word is also used for Christian Virtue, 2 Peter three 18. and virtue is called grace, because 'tis wrought in us by the assistance of God's Spirit and the light of the Gospel, which are divine favours; and to be in a state of grace in this sense, is to be a virtuous man, which supposeth divine aids, and entitles to divine love.    
These things I have taken an occasion thus briefly to state; and I have done it, because there is ofttimes much confusion in men's discourses about Grace, and Nature, from which much trouble and many controversies have arisen. And by what I have said also in these brief hints, the Doctrine of our Church in the office of Baptism, may be understood clearly, and will appear to be very sound and true, notwithstanding the petty exceptions of those, that understand not what they say, nor whereof they affirm.   

SECT. II.  
(TWO) I may infer, That the great design of Religion and the Gospel is to perfect Humane nature. The perfection of our natures consists (as I have intimated) in the subjection, and subordination of the affections and passions to the Mind, as it is enlightened, and directed by the divine Laws, and those of Reason. This is the state of integrity, in which we were first made; and we lost it, by the rebellion of our senses, and inferior powers, which have usurped the government of us ever since. Here is the imperfection, and corruption of our natures.  
Now Religion designs to remove and cure these; and to restore us to our first, and happy state. It's business is not to reform our looks, and our language; or to model our actions, and gestures into a devout appearance; not only to restrain the practice of open profaneness, and villainy, nor to comfort us with the assurance of Gods loving us, we know not why: But to cure our ill natures, to govern our passions, to moderate our desires, to throw out pride and envy, and all uncharitable surmisals, with the other spiritual sorts of wickedness; and thereby to make us like unto God, in whom there is no shadow of sin, or imperfection; and so to render us fit objects of his delight, and love.  
So that whatever doth not tend to make us some way or other really better: better in our selves, and better in all Relations, as fathers, and children, and husbands and wives, and subjects, and governor's, and neighbours, and friends, is not Religion; It may be a form of Godliness, but 'tis nothing to the life, and power. And where we see not this effect of Religion, let the professor of it be never so high and glorious in his profession, we may yet conclude that either his Religion is not good, or that he only pretends, and really hath it not.  
This I take to be a consideration of great moment and great certainty, viz. That Christian Religion aims at the bettering and perfecting of our natures. For the things it commands relate either to worship, or virtue. The instances of external worship are prayer, and praise; both which are high acts of gratitude and justice, and they fit us for divine blessings, and keep us under a sense of God, and prepare us for union with him, which is the highest perfection of which the creature is capable Thus the outward acts of worship tend to our happiness; and the inward do infinitely the same.  
They are Faith, and Love, and Fear. Faith in God supports, and relieves us in all afflictions, and distresses. The love of him is a pleasure and solace to us in all losses and disappointments, since he is an object most filling, and satisfying; and one that cannot be lost, except we wilfully thrust him from us. Fear of God hath no torment; 'Tis no slavish dread of his greatness and power; but a reverence of his perfections, and a lothness to offend him; and this disposeth us also for the communications of his grace, and love, Ps. lxxxv. 9. And this it doth by congruity, and its own nature; which is to be said likewise of the others. So that they would make those happy that practise them, whether they had been positively enjoined, or not; And though no express rewards had been annexed unto them.  
There are other two acts of worship which Christianity requires, which are instituted and positive, and respect Christ our Lord; They are, the Sacraments, Baptism, and the Lords Supper; both which are holy Rites, of high signification; and seals of an excellent Covenant between God and us, assuring us of pardon of sins, and all divine favours, upon the conditions of our Faith, and repentance; and more firmly obliging us to holy obedience, and dependence; The only way in which we can be happy. Whence we see briefly, that all the parts of worship which Christianity binds upon us, tend to our perfection, and Felicity.  
And all the virtues that it commands, do the same; both those that respect us in a personal, and those others that relate to us as members of Societies. Thus humility recommended, Mat. v. 3. Meekness blest, v. 5. purity, v. 8. are virtues that accomplish our particular persons, and make us happy in ourselves. For of Pride cometh Contention, Prov. xiii. 10. And a great part of our troubles arise from stomach and self-will, all which humility cures. And meekness also takes away the occasions of the numerous mischiefs we run into through the rage and disorder of our passions; and 'tis in itself a great beauty and ornament, since it ariseth from the due order, and government of our faculties. Purity also, which comprehends temperance of all sorts, frees us from the tormenting importunity of those desires, that drag us out of ourselves, and expose us to sin, and folly, and temptation, and make us exceeding miserable; besides which it is a perfection that renders us like unto God, and the blessed Spirits of the highest rank. And Christian virtues do not only accomplish, and make us happy in our particular persons, but in the more public capacity also; They dispose us to a quiet obedience to our governor's without murmuring, and complaining; and thereby the public peace is secured; and all good things else in that.  
But there are other virtues that Christianity enjoins, which have a more direct tendency to the happiness of others, as justice, Mat. seven. 12. Charity, 1 Cor. 13. Loyalty, Rom. xiii. and all other public virtues may, I think, be comprehended under these. Where there is no justice, every man preys upon another, and no man's property is safe. Where Charity is wanting, Jealousies, hatreds, envyings, backbitings, and cruelties abound, which render the world deplorably unhappy. Where there is not Loyalty, and conscionable submission to Governors, the public is upon every occasion of commotion, involved in infinite miseries, and disasters. So that all the precepts of our Religion are in their own nature proper instruments to make us happy; and they had been methods of Felicity to be chosen by all reasonable creatures, though they had never been required by so great, and so sacred an Authority.  
These things I have said, because I could not choose but take this occasion to recommend the excellency, and reasonableness of our Religion; And I have done it but only in brief hints, because it ariseth but upon a Corollary from my main subject, and from this I infer,   

SECT. III.  
(III) THat Christianity is the height, and perfection of morality. They both tend to the real bettering, and accomplishment of humane nature: But the rules and measures of moral Philosophy were weak and imperfect till Christ jesus came; He confirmed and enforced all those precepts of virtue, that were written upon our hearts; and cleared them from many corruptions that were grown upon them, through ignorance and vice, the glosses of the jews, and false conceits of the Gentiles; and he enforced them anew by his Authority, and the knowledge he gave of divine aids, and greater rewards, and punishments, than were understood before; yea he enlarged it in some instances, such as loving enemies, and forgiving injuries. Thus Christ jesus taught morality, viz. the way of living like men; And the 5. Chapter of Matthew is an excellent Lecture of this kind.  
So that to disparage morality, is to disgrace Christianity itself; and to vilify one of the ends of Christ's coming into the world. For all Religion and all duties respect either God, our neighbour, or ourselves, and the duties that relate to these two last, are moral virtues. The Apostle St. james counted these Moralities of visiting the Widow and Fatherless, to be the pure Religion and undefiled ● Jam. i. 17. And the Prophet Micah intimates, that those moral virtues of justice and mercy, were some of the main things that God required of us, Mich. vi. 8. Our Saviour saith, that the whole Law is summed up in these two, to love God with all our souls, and our neighbour, as ourselves, Math. xxii. 13. which latter contains the duties of morality. And that which the grace of God in the Gospel teacheth, according to St Paul is, to live soberly, righteously, and godly in this present world, Tit. two. 11. There is no godliness without morality. All the fruits of the Spirit reckoned up Gal. v. 22. are moral virtues. And when we are commanded to gro● in grace, 2 Pet. three 18. virtue is partly understood. For one branch of what is called Grace in us, is moral virtue, produced by divine aids, Christian principles, and encouragements; though 'tis true, the word is extended to those duties that relate immediately to God also.  
By which we see how ignorantly, and dangerously those people talk, that disparage morality as a dull, lame thing of no account, or reckoning. Upon this the Religion of the 2d. Table is by too many neglected; and the whole mystery of the new Godliness is laid in frequent hearing, and devout seraphic talk, luscious fancies, new lights, incomes, manifestations, sealings, in-dwellings, and such like. Thus Antinomianism, and all kinds of Phanaticism have made their way by the disparagement of morality, and men have learned to believe themselves the chosen, precious people, while their hearts have been full of malice, and bitterness, and their hands of violence, while they despised dominions, and spoke evil of dignities, rebelled against the Government, destroyed public peace, and endeavoured to bring all into misery, and confusions. 'Tis this diabolical project of dividing morality from Religion, that hath given rise and occasion to all these villainies. And while the practisers of such things have assumed the name of the only godly, Godliness itself hath been brought into disgrace by them; and Atheism encouraged to show itself, in open defiance to Religion. Yea, through the indiscretions, and inconsiderateness of some preachers, the phantastry, and vain babble of others, and the general disposition of the people to admire what makes a great show, and pretends to more than ordinary spirituality; things are, in many places, come to that pass, that those who teach Christian virtue, and Religion, in plainness and simplicity without senseless phrases, and fantastic affectations, shall be reckoned for dry moralists, and such as understand nothing of the life, and power of Godliness. Yea, those people have been so long used to gibberish and canting, that they cannot understand plain sense; and virtue is become such a stranger to their ears, that when they hear it spoken of in a pulpit, they count the preacher a broacher of new divinity; and one that would teach the way to heaven by Philosophy: And he escapes well, if they do not say, That he is an Atheist; or that he would reconcile us to Gentilism, and Heathen Worship. The danger and vanity of which ignorant humour, the contempt of morality, is apparent in the whole scope of my Discourse, and therefore I add no more concerning it here; but proceed to another Inference, which is,   

SECT. IV.  
(IV.) That Grace and the new Nature, make their way by degrees on the soul; for the difficulties will not be removed, nor the corrupt nature subdued all at once. Habits that grow by repeated acts, time, and continuance, will not be expelled in a moment. No man can become greatly evil or good on a sudden. The Path of the just shines more and more to a perfect day, Prov. iv. 18. We do not jump from darkness into full light. We are not fully sanctified and converted in an instant. The day begins in an insensible dawn, and the Kingdom of heaven is like a grain of Mustard seed, Mat. xiii. 31. It doth not start up presently to the stature of a tree. The Divine birth begins like the Natural, in an imperfect embryo.  
There are some seeds of Knowledge and Goodness that God hath sown in our natures; these are excited by the Divine Grace and Spirit to convictions, which proceed to purposes; these to resolutions, and thence we pass to abstinence from all gross sins, and the performance of outward Duties; and so at last by degrees, to vigorous attempts, for the destruction of evil habits and inclinations. When Grace is arrived to this eminent growth, 'tis very visible, as the Plant is when 'tis above the ground: But the beginnings of Conversion are not ordinarily perceived.  
So that to catechise men about the punctual time, and circumstances of their Conversion, is an idle device, and a great temptation to vanity and lying. Who can tell the exact moment when the night ends, and the dawn enters? 'Tis true indeed, the passage from the excesses of Wickedness, which begins in some extraordinary horrors and convictions, is sometimes very notable; but 'tis not not so in all or most. The time of St. Paul's Conversion was eminent, but that change was from great contrarieties and miraculous, and therefore 'tis not to be drawn into instance. Both the beginnings and minute progressions of Grace, are usually undiscerned: We cannot see the Grass just putting out of the earth, or actually growing; but yet we find that it doth both. And Grace is better known in its fruits, than in its rise. By their Fruits ye shall know them, saith our Saviour, Mat. xii. 33. and the same way we may know ourselves.   

SECT. V.  
(V.) We see that there is an Animal as well as a Divine Religion: A Religion that is but the effect and modification of complexion, natural fear, and self love. How far these will go, we have seen, and how short it will prove in the end. The not noting this hath been the sad occasion of deceiving many. Some observing great heats of zeal and devotion in the modern Pharisees, take these to be the Saints and good people; believing all the glorious things which they assume to themselves: When others, that know them to be envious and malicious, unjust and covetous, proud and ungovernable, and cannot therefore look on them as such choice holy people, are apt to affirm all to be hypocrisy and feigning. In which sentences, both are mistaken for want of knowing that there is a mere Animal Religion, that will produce very specious and glorious effects. So that though the Pharisee Prays vehemently, and Fasts severely, and talks much of the love of God, and delights greatly in hearing and pious Discourse, and will suffer all things for what he calls his conscience; yet he is not to be concluded a Saint from hence, because the mere Animal Religion may put itself forth in all these expressions.  
And though this Professor be a bad man, proud and covetous, malicious and censorious, sacrilegious and Rebellious, yet we cannot thence be assured that he is an Hypocrite, in one sense, viz. such an one as feigns all that he pretends: But we may believe that he is really so affected with Hearing, and Praying, and devout Company, as he makes show, and yet for all this, not alter our opinion of his being an evil man: since the Animal Religion will go as far as the things in which he glories.  
There is nothing whereby the common people are drawn more easily into the ways of Sects and Separations, then by the observation of the zeal and devotion of those of the factions: These they take to be Religion, and the great matters of Godliness, and those the religious and only godly people. And so first they conceive a great opinion of them, and then follow them whithersoever they lead. For the generality of men are tempted into Schism and Parties, not so much by the arguments of fanatics, as by the opinion of their Godliness, which opinion is grounded upon those things, which may arise from the mere Animal Religion, and very commonly do so. This they understand not, and by this ignorance are betrayed into the snare of Separation, to the disturbance of the Peace of the Church, and their own great hurt and inconvenience. Whereas could they be made to know and consider that complexion and natural passions may bring forth all these fruits, they might be secured by this means against the tempting imposture; and learn that Meekness and Patience, Affability and Charity, justice, and a Peaceable, humble temper, are better arguments of Saintship than all these. Thus a great mischief might be prevented; and there is another also that might be remedied by the same Observation: The inconvenience is this,  
While the enemies of Factions object Hypocrisy to them, affirming that all they do and say, is mere personating and pretence; they confirm and settle those people in their way; for many of them know, that they are in earnest, and consequently that their opposers are mistaken in their judgements concerning them; by which they are better established in their own good opinion, and hardened against conviction; whereas did they consider such things as I have suggested, about the Animal Religion, and grant to them that they may be serious, believe themselves infinitely, and feel all those Warmths, which they pretend, and yet be evil men, and far enough from being godly; Did they show them that all their zeal and Devotion, and more and greater than theirs, may arise from a principle that hath nothing Divine and supernatural in it: They would thereby strike them in the right vein, and bring them down from the high perch, whereon, by their false marks, they had placed themselves; and thereby disabuse them, and prevent the abuse of others.   

SECT. VI  
(VI) WE see how we may know our state, whether it be that of Grace and Life; or the other sad one of Unregeneracy and Death. The state of Grace is a motion towards the recovery of the Divine Image, and a perfect victory over ourselves, and all corrupt inclinations and affections. The state of Unregeneracy and Death, is the continuance under the power and prevalency of sense, passion, and evil habits.  
When 'tis a question to ourselves, in which of these states we are; It must be supposed that we are arrived to something of Religion: For the grossly wicked cannot but know what their condition is. And the way I would propose to those others, who are yet uncertain, is this, viz. To take notice,  
Whether they really design, and make any progress in Goodness. Every motion indeed cannot be felt or perceived; but if we go on, though never so insensibly, time will show that we are grown. If we consider what are our particular defects, and studiously apply proper instruments to remove them; if we find success in those endeavours, and that we are better this year, than we were the former; That our Passions are better governed, and our inordinate affections more restrained, and our evil habits and inclinations less powerful with us, 'tis an infallible sign, that we live and are in a state of Grace; that we shall at last arrive to a perfect man in Christ jesus, Eph. iv. 13. and shall attain if we faint not, 2 Cor. iv. 1. whereas on the other hand, If we come to some hopeful pitch, and stand still there; If sin and temptation be as powerful with us now, as they were a year ago, and our inclinations and passions just at the same pass, we are in a bad state, and dead. While the Plant grows, it lives and may become a great tree, though at present it be but small: whereas that whose stature is bigger, and more promising, if it proceeds not, decays and comes to nothing.  
Though we are imperfect, if we are striving and going towards perfection, God overlooks our Infirmities, and pardons them for Christ's sake. This is our sincerity, and an effect of true Faith. But if on the other hand, we think ourselves well, and do not always attempt forwards, our state is bad, and our sins will be imputed: Be our pretences what they will, our Faith is not sincere, and will not stead us.  
When we get to a certain pitch in Religion, and make that our state, 'tis an argument that our Religion was merely Animal; and but a mode of complexion, self love and natural fear. When we overcome some sins, and are willing to spare and cherish others, 'tis a sign that we are not sincere in our attempts upon any, and that what we have done; was not performed upon good and divine motives.  
Sincerity is discovered by growth, and this is the surest mark that I know of Trial. So that we have no reason to presume, though, as we think, we have gone a great way; if we go not on. Nor on the other side, have we any to despair, though our present attainments are but small, if we are proceeding. The buds and tenderest blossoms of Divine Grace, are acceptable to God; when the fairest leaves of the mere Animal Religion are nothing in his estimate.  
This is a great advantage we have from the Gospel, that imperfection will be accepted, where there is sincerity; whereas according to the measures of exact and rigorous Justice, no man could be made happy in the high degree of glory, but he that was perfect, and whose victories were absolute.   

SECT. VII.  
(VII.) IT may be collected from our Discourse, wherein the Power of Godliness consists, viz. In a progress towards perfection, and an entire victory over all the evils of our Natures. The Forms of Godliness are not only in the ceremonies of Worship, and external actions of feigned Piety; But all the fine things of the Animal Religion, I have mentioned, are of this kind, and they are the worst sort: By the grosser Forms men hardly deceive others; by these they effectually gull themselves. So that many that vehemently oppose Forms, are the greatest Formalists themselves. Forms of Worship may well agree with the Power of Godliness; when as zeal against Forms, may be a Form itself; whatever makes show of Religion, and doth not make us better, that's a Form, at least to us. There are Spiritual Forms, as well as those of the other sort, and these are most deadly. Poison is worst in Aquavitae. He that speaks his Prayers ex tempore with vehemence and lowdness, if he strive not against his ill nature and self will, is as much a Formalist, as he that tells his Prayers by his Beads, and understands not one word he saith. And those that run away from Forms in Churches, meet more dangerous ones in Barns and private corners. Orthodox Opinions, devout Phrases, set Looks, melting Tones, affected Sighs, and vehement Raptures, are often mere Forms of Godliness, that proceed from the Animal Religion, which itself is a Form likewise. O that the observers of so many motes in their Brother's eye, would learn to throw out the Beams of their own!  
The Form of Godliness that pretends itself to be no more, is not so hurtful: But the Forms, that call themselves the Power, are deadly. 'Tis the Formality and Superstition of Separatists that keeps on the Separation: They contend for fancies and arbitrary trifles, We for order and obedience. The People are abused by names, and being frighted by the shadows of Superstition and Formality, they run into the worst Formality, and silliest Superstition in the World. The Kingdom of heaven consists not in meats and drinks, Rom. xiv. 17. neither in Circumcision, nor Uncircumcision, 1 Cor. seven. 19. not in zeal for little things, nor against them; both the one and the other are equally formal.  
The power of Religion lies in using Divine aids heartily and constantly, in order to the overcoming the Difficulties of our way. This Godliness is not exercised so much in reforming others, as ourselves: The chief design is to govern within, and not to make Laws for the World without us. This is that Wisdom that is from above, which is pure and peaceable, Jam. iii 17. It makes no noise and bluster abroad, but quietly minds its own business at home.  
So that certainly the best men have not always had the greatest fame for Godliness; as the wisest have very seldom been the most popular. They are the effects of the Animal Religion that make the biggest show. The voice of true Religion is heard in quiet, it sounds not in the corners of the street. The power of Godliness is seen in justice, Meekness, Humility, and Charity, things that look not so splendidly as the Spiritual Forms.  
And thus of the INFERENCES and COROLLARIES that may be drawn from my Discourse, which though they cannot all be inferred from any of its minute and separated parts, yet they lie in the design and contexture of it.    

CHAP. V. Practical Advice for a CONCLUSION.  
I Hasten now to Advice for Practice. The way of Happiness is difficult, but the difficulties may be overcome by striving. A little will not do; many seekers are shut out; what remains then, but that we persuade ourselves to strive, and that diligently, with constant resolution and endeavour.  
We were made for Happiness, and Happiness all the World seeks: Who will show us any good? Psal. iv. 6. is the voice of all the Creatures. We have sought it long in emptiness, and shadows; and that search hath still ended in shame and disappointment. Where true substantial Felicity is we know, and the Way we know, Joh. xiv. 4. It is not hid from us in Clouds and thick Darkness; or if it were, 'twere worth our pains to search after it. It is not at so great a distance, but it may be seen, yea, it may be brought so near as to be felt. Though the way is straight, yet 'tis certain; or if it were otherwise, who would not venture his pains upon the possibility of such an issue? Many Difficulties are in it; but our Encouragements and Assistances are infinite. The love of God, and the gift of his son; the blood of Christ, and his intercession; the aids of the Spirit, and the directions of the Gospel: the Invitations and Promises, the rare Precepts, and incomparable Examples of those holy men that have gone before us. These are mighty helps and great motives to assist us in striving, and to quicken us to it.  
Let us then arise in the strength of Faith, and in the encouragement of those aids, and attempt with courage upon the Difficulties of our way. Let us engage our deepest Resolutions, and most diligent endeavours. Here is no need to deliberate, the things are necessary, the benefits unspeakable, and the event will be glorious. It is no Question, I hope, whether God, or the Creature is to be first chosen; whether Heaven or Hell be better? and therefore there is no cause that we should stay and consider; we cannot be rash here, we cannot hurt ourselves by a too sudden engagement, we have delayed too long already, and every moment we sit still, is one lost to our Duty, and our Happiness. Let us resolve then, and begin with courage, and proceed with diligence, 'tis our End and Felicity for which we are to strive; and every thing is active for its End and Perfection.  
All Creatures are diligent in serving the Designs of Providence; the Heavens are in restless motion, and the Clouds are still carrying about their fruitful Waters; the sluggish Earth itself is always putting forth in variety of Trees, and Grass, and Flowers; the Rivers run towards the Sea, the Brooks move towards them, and the Sea within itself. Thus all things even in inanimate Nature may mind us of acting towards our end. And if we look a little higher, the Beasts of the Field, the Fowls, and cattle, and creeping things are diligent in striving after the good and perfection of their Natures, and Solomon sends the Sluggard to those little Infects the Ant and Bee, to teach him activity and diligence, Prov. vi. 6. And shall the Beasts act more reasonably than the professed Sons of Reason? May it not shame us, that we need instruction from the Creatures that have no understanding? With what face can we carry our heads so high, and look down with Contempt upon inferior Animals, when they live more wisely and more regularly, than we.  
The Sum is, All things are incessantly moving towards an End; and Happiness is ours, which therefore should engage our most careful Thoughts, and most active Endeavours.  
We are solicitous and diligent about things of infinitely less moment, and in effect of none, viz. uncertain Riches, sensual Pleasures, and worldly Honours; though the way to these is sufficiently difficult and uneasy, yet we are not discouraged; we attempt all those Difficulties with an obstinate Courage, though without promise of any equal assistance, or assurance of success. We are often defeated in our pursuits, and yet we go on. We are overmastered by cross events, and yet we try again We miss our happiness, when we have attained our end, and yet we are as active in courting disappointment another time: either we attain not the things we seek, or find no true satisfaction in them, or they die in our hands presently, and yet we strive. And doth not this activity about uncertain, unsatisfying Trifles, shamefully reprove our Negligence in reference to our great End, Happiness, and Perfection; In striving for which we have all the powers of Heaven to aid us, and the Word of God, and the Blood of his Son, and the experience of all that ever tried, to assure us that we shall neither fail of the things we seek, nor of the pleasure that we expect from them. And why then do we lazily sit down, and with the Sluggard say, There is a Lion in the way, while we despise greater discouragements, when vain things are to be sought? The Merchant doth not give off, because there are Storms, and the numerous Dangers of the Deep to be met with in his way to the Indies; nor the Soldier lay by his Arms, because of the hazards and toils of War. And do we act courageously for petty purchases; and faint and despond when we are to strive for Crowns and eternal Glories?  
'Tis true indeed our own natural strength is small, in proportion to the Difficulties we are to encounter; but the Grace of God is sufficient for us, 2 Cor. xii. 9. and we may do all things through Christ that strengthens us, Phil. iv. 13. Nature is weak, and imperfect, but we are not left in the condition of mere nature: For we are not under the Law, but under Grace, Rom. vi. 14. We are under the influences of the holy Spirit, which will remove the mountains, and plain the way before us, if we take care to engage those aids by Faith and sincere endeavour.  
For this we may be sure of, That God will never be wanting to us, if we are not so unto ourselves. So that the case as to our natural inability, and the assistance of God's Spirit, seems to be thus. A man in a Boat is carried from the Harbour he designs, by the violence of the Current; he is is not able only by plying of the Oar, to overcome the resistance of the Tide; but a gentle Gale blows with him, which will not of itself neither carry him up against the Torrent: Neither of them will do it singly: But if he hoist the sail, and use the Oar too, this united force prevails; and he gets happily to the Harbour. This methinks resembles our Condition; we are carried down the Torrent of evil Inclinations and Affections, our own unaided force is too little for that great force: but the Holy Spirit is with us, It breathes upon us, and is ready to assist, if we are so to use it, and by the super-addition and engagement of those blessed Aids, there is no evil in our natures but may be overcome. So that we have no reason to be discouraged at the apprehension of our impotence, out of weakness we shall be made strong, Heb. xi. 24. If we employ our Talon, though it be but a very small one, we shall have more, Mat. xxv. 29. And if we accept of those divine helps, and use them, what was before, to mere natural consideration, uneasy, will be pleasant and sweetly relishing.  
One of the greatest Difficulties in the way of Religion, is to begin: the first steps are roughest to those feet that have been unaccustomed to it. The helps and manifold encouragements we shall meet with in the Progress, will render it more agreeable and delightsome. Those very toils will be grateful; and we know there is scarce any great sense of pleasure, but where there is some Difficulty and Pain. Even our Work itself will be Wages. And 'tis not only the End of Wisdom that is pleasantness, but the very way, Prov. iii 17. So that though we are called upon to strive, and to run, and to fight, (which words import Labour) yet we are not required to quit our pleasures, but to change the objects of them; to leave the delights of swine for those of Angels; sensual for spiritual Satisfactions.  
Thus all things encourage, and invite us to strive; God calls upon us, and our own Interests call; Christ jesus came to engage us to this Work, and the Holy Spirit waits to assist it. If notwithstanding all this, we sit still, our Negligence will be inexcusable and fatal: or if we arise, and go a little forward, and then lay us down to take our ease and rest, our state in the judgement of one that knew, will be worse, more desperate, and excuseless, 2 Pet. two. 21.  
I conclude all then, in the words of the blessed Apostle, 1 Cor. xv. Therefore my beloved Brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your Labour is not in vain in the Lord: To him be Glory, and Honour henceforth, and for ever. Amen.   
FINIS.   

THE CONTENTS.  
AN INTRODUCTION, 
Page 1.  CHAP. I. There are great Difficulties in Religion. Religion is not hard to be understood. The Difficulties arise (1) from the Depravities of our Natures, (2) from the Influences of the senses, (3) from the disorder of our passions, (4) from the power of Custom, (5) from evil example, and (6) from Worldly interests and engagements. 
p. 5  CHAP. II. That the Difficulties may be overcome. The Instruments whereby it may be done, viz. Faith, Prayer, and active endeavour. They are particularly considered. The Method of endeavour proposed in plain and practicable Rules. Some Qualifications of those Rules. 
p. 31  CHAP. III. The danger of mistaking in the Marks and Measures of Godliness. Instances of the mere Animal Religion; how far it may go, in Faith, in Prayer, and in Endeavour, discoursed in several Particulars; and therein the whole mystery of the Modern Pharisaic Godliness is discovered, and shown to be short and insufficient. Objections against the severity of the Discourse, answered. 
p. 62  CHAP. IV. INFERENCES from the whole, concerning, (1) The true notion of a state of Grace and Nature. (2) The great design of Religion to perfect humane nature. (3) The agreement and oneness of Christianity and Morality. (4) The method of Grace on the souls of men. (5) The nature of the Animal Religion. (6) The certain mark whereby to know our state. (7) The power of Godliness, and the Forms of it. 
p. 120  CHAP. V. Practical Advice for a CONCLUSION. 
p. 160   
The End.